The Blame and the Calumny

 A slander and a clear sin (L-596)

وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُۥ عَلَىٰ نَفْسِهِۦ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا.  111  وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا.  112

111.  Wa  many-yaksib  ‘isman-  fa-‘innamaa  yak-sibuhuu  ‘alaa  nafsih.  Wa  kaanAllaahu  ‘Aliiman  Hakiimaa 112.  Wa  many-yaksib  khatiii-‘atan  ‘aw  ‘isman-  summa  yarmi  bihii  bariii-‘an-  faqadih-tamala  buh-taananw-wa  ‘ismam-mubiinaa. (Section 16/13)

111. And Whoever earns a sin, earns it against himself. God is Aware and Wise. 112. And whoever commits a mistake, or a sin, and then blames it on an innocent person, has taken a slander and a clear sin.

Yaksibu – (he earns a sin), its origin is kasaba and literal meanings are to earn, to commit, to work hard and to act. The subject Kaasib has also come out from the same, which means the Doer. Here it has been used for the meanings of ‘to act, to follow and to commit’.

Yarmi - (throws), it is made from Ramii (literal meanings are ‘throwing arrows’). Here it aims ‘to accuse someone falsely’.

A law has been introduced in this verse which needs special attention and is very thoughtful, “If any person will commit intentionally any sin, the punishment of the sin will only be upon the sinner. Only his body and soul will bear the torment and loss, who committed the sin and he would have to suffer the result of the sin. None other person can be punished in his retaliation, who did not participate in committing that sin with him”.

Only such ruler or judge, who doesn’t know about the actual incident (that who committed the sin), can punish any other person, who did not commit the crime. And the supporters of the criminal saved him by providing false evidence and the lawyers by telling a lie. And they caused someone else to punish by setting him to be fixed a criminal (through their attempts) in place of the real sinner. Such ruler or judge, who is unable to conclude correctly and who cannot use his sense soundly, he finalizes the decision immediately, in confusion, blind and unmannerly. Such ruler and judge cannot be called wise. God is the Knower and the Wise. Such injustice is impossible in His Court that the crime is committed by a person but someone else is punished. He can inform His Messenger (ﷺ) about the real culprit, then how can be useful for the Messenger (ﷺ) to release the thief and fix the blame of theft upon the head of an innocent person?  

Moreover, it has been described that if any person commits a crime (little or great), then he throws its blame upon someone else, he increased another crime in addition to his first real crime. Therefore, he will be double sinner, one sin which he committed and the other that blame which he threw upon an innocent person. So he will be given double punishment by the Court of God. Therefore, without acceptance of the sin, repentance and seeking the Forgiveness of God, the criminal has no form of exemption from the Grip and Torment of God. 

https://youtu.be/lkX4FkCmhCU

                                                      

Culprit Should Never be Patronized

 

The guilty must not be supported (L-594)

وَلَا تُجَٰدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا.  107  يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ  مِنَ ٱلْقَوْلِ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا.  108

107.  Wa  laa  tu-jaadil  ‘anil-laziina  yakh-taanuuna  ‘an-fusahum.  ‘InnAllaaha  laa  yuhibbu  man  kaana  khaw-waanan  ‘asii-maa. 108.  Yastakh-fuuna  minan-naasi  wa  laa  yastakh-fuuna  minAllaahi  wa  Huwa  ma-‘ahum  ‘iz  yu-bayyi-tuuna  maa  laa  yarzaa  minal-qawl.  Wa  kaanAllaahu  bimaa  ya’-maluuna  Muhii-taa.

107. And do not argue on behalf of those who deceive themselves. God does not love the deceitful sinner. 108. They hide from the people, but they cannot hide from God. He is with them, as they plot by night with words He does not approve. God comprehends what they do.

Laa  tu-jaadil – (do not argue), this word has come out from jadaal, which means “to quarrel on behalf of someone else and talk in support of him”. Its origin is jadala. Laa tu-jaadil means “you should not side with, quarrel and help”. 

Khaw-waanan – (the deceitful sinner), it has been derived from khiaa-nat, literal meaning of which is “to commit dishonesty”. Khaa-‘in is from the same origin which means “the person who deceives”.

Yastakh-fuuna – (they seek to hide), origin of this word is khafaa, which means “to conceal”. This concealment is due to fear or shame; however it aims “to hide due to shame”.

Muhii-tan – (One who surrounds), this word is from ‘ahaa-tah. Muhiit is such a circle, from which, it may not be possible to come out. Here it aims: God has surrounded the deceitful and treacherous people in such a way that they are unable to be released from His seizure. 

The reason of revelation concerning this verse has been mentioned in its previous verse that a Muslim had stolen, whose name was Ta’mah. With whom (the Jew), he deposited the theft items, his name was Zayd. When the stolen thing was traced, Ta’mah tried to let the people have faith that the thief was Zayd (the Jew). In the morning, the supporters of Ta’mah referred the matter to the Messenger of God (ﷺ) and swore that the thief was Zayd. Ta’mah did not steal.  

It is being commanded in this verse, “You should not side with the dishonest and his defenders. They have been bent on treachery and a lie intentionally, supporting illicit their person, and God does not like the treacherous and deceitful people. They are double sinners. They try to save the thief and secondly they are accusing of theft an innocent person. They fear and feel shame from the people but do neither fear and nor seek to hide from God. He is with them every time, when by night they hold such discourse, which displeases to Him. They can conceal from the people but how can hide from God, Who has surrounded them?  

https://youtu.be/ecx8WXInSYk

 

Asking forgiveness (L-595)

هَٰٓأَنتُمْ هَٰٓؤُلَآءِ جَٰدَلْتُمْ عَنْهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا فَمَن يُجَٰدِلُ ٱللَّهَ عَنْهُمْ يَوْمَ ٱلْقِيَٰمَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا.  109   وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا.  110

109.  Haaa-‘antum  haaa-‘ulaaa-‘i  jaadaltum  ‘anhum  fil-hayaatid-dunyaa.  Famany-yu-jaadi-lUllaaha  ‘anhum  Yawmal-Qiyaamati  ‘ammany-yakuunu  ‘alayhim  wakiilaa. 110.  Wa  many-ya’-mal  suuu-‘an  ‘aw  yazlim  nafsahuu  summa  yastag-fiRillaaha  yajiDillaaha  Gafuurar-Rahiimaa.

109. There you are, arguing on their behalf in the present life, but who will argue with God on their behalf on the Day of Resurrection? Or who will be their representative? 110. Whoever commits evil, or wrongs his soul, then implores God for forgiveness, will find God Forgiving and Merciful.

Haaa – this is a word for drawing attention of the hearers before starting address; as we say: Lo, Behold, Attention please etc.

Jaadaltum – (you plead), its origin is jadaal, which has been derived from the word jadala. It means “arguing verbally and pleading”. Jaadaltum and yu-jaadil are from the same origin.

Those people are being asked who support illicit, for instance, “If in the world you caused any person to succeed by pleading and using any scheme, and according to your opinion you arranged a record of stirring deeds to save such person, who was able to be punished severely, made harmonious other people by saying them that it was a Muslim’s matter and his honor was more precious than the opposite i.e. the Jew, if a Muslim is charged with the crime of theft, then he would not be able to show his face anywhere, therefore, trying to save him as it may be possible, it is the question of our own honor, if once respect has gone, then it cannot be gain again”.

But you did not think that the thief did what he did. Then you were going to commit a sin also by supporting him wrongfully and trying to ensnare a person who was innocent against that person who was really guilty. No doubt you did all this in the world by deceiving and telling a lie. But on the Day of Resurrection, when the matter will be produced in the Court of God, then how will you support the wrongdoers there and what will be of your cunning deeds?

You can deceive the rulers and judges of this world by providing them false evidence and lie swearing. On the Day of Resurrection the Ruler will be God Almighty and He is the Knower of everyone’s heart. There; you will not be able to save anyone from ignominy through your manual dexterity. This advocacy and pleader-ship will not be useful on That Day. Who is such person, who will be lawyer of such people in His Court, who will fix the true as liar and the liar as true?

Then it has been commanded: The sinner cannot escape from punishment of his wicked deeds by the source of impostures and partiality. It is vain imagination. There is only one Way for it that he should seek pardon of God and apologize for his sins after accepting own wrong deeds. 

https://youtu.be/7e-lxfrR0bA

                                                        

Fair Play is Impossible in Unilateralism

 

Don't be an advocate for the traitors (L-593) 

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا.  105   وَٱسْتَغْفِرِ ٱللَّهَ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا.  106

105.  ‘Innaaa  ‘anzalNaaa  ‘ilay-kal-Kitaaba  bil-Haqqi  litahkuma  bay-nannaasi  bimaaa  ‘araakAllaah.  Wa  laa  takul-lil-khaaa-‘iniina  khasiimaa. 106.  Wastag-fiRillaah.  ‘InnAllaaha  kaana  Gafuurar-Rahiimaa.

105. We have revealed to you the Scripture, with the truth, so that you judge between people in accordance with what God has shown you. And do not be an advocate for the traitors. 106. And ask God for forgiveness. God is Forgiver and Merciful.

Tahkuma – (You may judge), it has been made from hakama, which means ‘to settle, to decide, to make a judicial decision, to command about something’.  

‘Araaka – (you are caused to know or understand, you are shown), this word has come out from ‘araaa-‘ata, which is from rawayta. It means to observe, to see, and ‘araaa-‘ata means ‘to show and to cause to understand’. Here it has been used in the same meanings.

Khasiimun – (pleader), it aims ‘to plead for or against any person’, that is to say; ‘to try to adjudge any person as criminal’.

Usually this bad habit is found in the persons, who are weak in their belief that they try to change the people’s view about that crime which they have committed personally and say that it was committed by so and so person, to save themselves from the punishment, so that they may be let off and the other may be trapped. During the reign of the Messenger of God (ﷺ), there was such a Muslim, who made hole through a wall of any person, stole a bag filled with flour and some weapons from his house and brought to own home. Accidentally the bag was torn. The flour fell in the entire way constantly. He thought, “If I will keep it in my house, I will be caught”. At night he deposited both things with a Jew. When the sunlight spread in the morning, the owner of flour and weapons reached his house by tracing out of the flour, which was fallen in the way. But the both things did not exist in his house. He came out and observed that the line of fallen flour was going ahead. In short, he reached the house of the Jew. He arrested the Jew, when he saw his items at his home. The Jew said, “These things have been deposited with me by so and so person. I have not stolen them”. The thief and his family blamed that the Jew was a thief.

When this wrangling was brought to the Messenger (ﷺ) for judgment, the patrons of the thief swore that he was not thief, but the Jew was thief. Upon their evidence the Jew stood criminal and the Messenger (ﷺ) was going to decide against the Jew, but this verse and some of the next verses were revealed.

It has been commanded in the verse, “We have revealed to you the Scripture (Holy Qur’an) with the Truth, so that you may judge correctly among the mankind in Its light by the Guidance which God has shown to you. Whether the quarrelsome are good or bad, whether they are believers or infidels, you must settle the true as a true and the liar as a liar, and decide with justice without partiality. Since there was a fear of partiality, so you should seek forgiveness of God, He is Ever-Forgiving, Merciful.

https://youtu.be/xCKla3fv9r0

                                                         

Relent not in Pursuit of the Hostile People

 

Don't falter in the pursuit of the enemy (L-592)

وَلَا تَهِنُوا۟ فِى ٱبْتِغَآءِ ٱلْقَوْمِ إِن تَكُونُوا۟ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لَا يَرْجُونَ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا.  104

104.  Wa  laa  tahinuu  fib-tigaaa-‘il-qawm.  ‘In  takuunuu  ta’-la-muuna  fa-‘innahum  ya’-lamuu-na  kamaa  ta’-lamuun.  Wa  tar-juuna  minAllaahi  maa  laa  yar-juun.  Wa  kaanAllaahu  ‘Aliiman  Hakiimaa.  (Section 15/12)

104.  And do not falter in the pursuit of the enemy. If you are aching, they are aching as you are aching, but you expect from God what they cannot expect. God is Knowledgeable and Wise.

Laa  tahinuu – (Do not relent), it is from wahan, which means ‘to relent, to lose spirit or courage, to be inactive, to become loose’.

Ta’-la-muuna – (You suffer), this word is made from ‘alam, which means suffering, distress, ache. Origin of ta’-la-muuna and ya’-lamuu-na is the same. One’s tense is second person plural and the other is of third person plural.

Tar-juuna – (You hope), it has been derived from rajaaa’ which means ‘thought, hope, reliance’. Tar-juuna is from the tense of second person plural, and yar-juun is third person plural.

In the beginning, the Muslims were not allowed to strive and fight. But they were ordered, “You are prevented from fighting the Makkan people whether they tease you as much as they wish, and you should establish worship and pay the poor-due”. But when transgression of the infidels of Makkah overstepped bounds, even that the Muslims had to leave their families and homes, and they emigrated to Madinah. The Messenger of God (ﷺ) had also to take shelter there. Notwithstanding the people of Makkah continued molesting them. Then helpless Muslims were commanded that they should fight and strive. When the order regarding strife and fight was given once, then later on, rules and regulations about it were explained and they were guided.

In this chapter, mention of fighting has been running with effect from very earlier. It has been guided in this verse, “While the quarrelsome people have already begun fighting and you have to fight, then these mischievous should be punished severely and fully, so that you may get freedom from their sedition and disturbance. It has surely been proved from their previous deeds that till the time they would not be punished properly, neither would they themselves remain in peace, nor would they let others to sit comfortably. So you should fight them with full force. No laziness and pity should be from your side. Which distress, trouble and ache you suffer due to war, they suffer also even as you suffer. Don’t care for them; on the contrary, you should make up your minds to finish this quarrel forever.

In the distress, pain and restlessness, you and your enemy (both) are equal. Even then, there is a difference among you and them like the distance among the earth and the sky. Anyhow, you have such hopes from your Lord, which they do not have. If you won the war, you are hero, and if you are slain, then you are martyrs. In both conditions there is a strong promise of rest and comfort in the Hereafter for you, in which there is no doubt. And remember it also that only some days’ advantages of the world have been exciting them for war, which do not have any base, while you are fighting by the command of God”. https://youtu.be/PHrN4CIGil0

                                                        

Surely Worship at Fixed Times Has Been Enjoined on the Believers

 

The prayer is obligatory at specific times (L-591) 

فَإِذَا قَضَيْتُمُ ٱلصَّلَوٰةَ فَٱذْكُرُوا۟ ٱللَّهَ قِيَٰمًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ فَإِذَا ٱطْمَأْنَنتُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ إِنَّ ٱلصَّلَوٰةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَٰبًامَّوْقُوتًا.  103

103.  Fa-‘izaa  qazay-tumus-Salaata  faz-kurUllaaha  qiyaa-manw—wa  qu-‘uudanw-wa  ‘alaa  junuubikum.  Fa-‘izat-ma’-nan-tum  fa-‘aqii-mus-Salaah.  ‘In-nas-Salaata  kaanat  ‘alal-Mu’-miniina  kitaabam-maw-quutaa.

103.  When you have completed the prayer, remember God, standing, or sitting, or on your sides. And when you feel secure, perform the prayer. The prayer is obligatory for believers at specific times.

Qazay-tum – {(you) have performed}, this word has been derived from the word Qazaa, which means ‘performed, completed, finished’. Here Qazaa has been used for completion of the worship at fixed times.

Junuubi – it is plural of Janab, which means ‘side, sideways, to lie down towards one side and to recline’, the aim from ‘alaa  junuubikum is ‘you recline, you lie down aside’.

Maw-quutan – (at fixed times), this word has come out from Waqt, which means ‘the time’.

‘Uz-kurUllaaha – (Remember God), Zikr means ‘remembrance’. Wird and waziifah are hence called zikr, because by performing these acts, a believer repeats the names of God (Almighty) and supplications, memorizes them again and again.

In the previous verse, it was described, “How to offer prayer when you are confronting the enemies’ attack directly and during war condition”. It is evident that certainly; there will be confusion, un-contentment and narrowness during such condition. But the prayer is to be offered as and when its time is In, in each condition (whether there is war or peace; and whether you are sick or on journey). But since the remembrance of God cannot be fulfilled properly due to fear and confusion at such time. Therefore, it has been instructed, “Remember God in the condition of standing, sitting and reclining, after performing the act of worship (prayer)”. There is no restriction of any kind for His remembrance.

The intention of the prayer is to remember God, to attend only to our Creator, our Lord, our Master returning from every side. So, whenever the peace time begins and the fear of fighting etc. is driven back, then you must perform the act of worship in such a manner that as the prayer has its right to be established. All parts of the prayer must be performed slowly; staying; regularly. Try to be in love with the remembrance of God. Offer the prayer punctually in time according to all principles, when the time of worship starts. However, any particular time is not fixed for the remembrance of God. You can remember Him every time in your heart.

Several matters have been manifested from these verses, which we should bear in mind in all respects. The prayer is of such kind of duty, which cannot be left in any form. It will be performed somehow or other, whether you are in the battlefield or it is the peace time, whether you are sick or traveling or there is any trouble. Secondly the prayer at fixed times has been enjoined on the believers. Neither it can be offered without time, nor can it be postponed. https://youtu.be/tJL6kygFix4