CONTENTSlajna.org.uk/wp-content/uploads/2015/06/Complete-Syllabus-2016-17... · CONTENTS LAJNA IMA'ILLAH ... and Hadhrat/Hudur for Hazrat/Huzoor. ... Books of the Promised Messiahas

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Lajna Ima'illah UK Syllabus 2016-2018

CONTENTS

LAJNA IMA'ILLAH PLEDGE English 2

LAJNA IMA'ILLAH PLEDGE Urdu 3

SALUTATION & ABBREVIATIONS 4

LETTER SADR LAJNA IMA'ILLAH UK 5

GUIDELINES FOR USING THE TA’LEEM SYLLABUS 8

2016-2017 TERM 1 11

2016-2017 TERM 2 27

2016-2017 TERM 3 49

2017-2018 TERM 1 73

2017-2018 TERM 2 99

2017-2018 TERM 3 117

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LAJNA IMA'ILLAHPLEDGE

یک ل اہلل وحدہ ل ش ال ال

اشھد ان لدا عبدہ و رسول واشھد ان مم

I bear witness that there is none worthy of worship except Allah,

the One, without any partner,and I bear witness that Muhammad is His servant

and His Messenger.I affirm that I shall always be ready to

sacrifice my life, property, time and children for the cause of Faith and the Community;

I shall always adhere to truth and shall always beprepared to make every sacrifice

for the perpetuation of the Ahmadiyya Khilafat.

Insha 'Allah

SALUTATIONS & ABBREVIATIONS 3


ہ الالء الہلنج� دہع ل�

یک ل اہلل وحدہ ل ش ال ال

اشھد ان لدا عبدہ و رسول واشھد ان مم

لںی الرلالر رکلی وہلں ہک الےن ذملب الولر وقلم یک اخلرلالین اجلنل، اللل،

لولت الولر الولالد وک رلالن رکلے ےک ےئل رہ دلم ایتلر رلوہلں یگ ۔لزی اچسلی

لر ہشیمہ اقلم رلوہلں یگ الولر الخلت الدملہ وک اقلم رلےن ےئلیک رہ رلالی ےک

لےئل ایتلر رلوہلں یگل۔

ان شاء اہلل

4 SALUTATIONS & ABBREVIATIONS


SALUTATION & ABBREVIATIONSLajna members are advised to recite the full salutations when reading the syllabus. The

following abbreviations have been used in the syllabus.

SA An abbreviation for Sallallahu alaihi wa sallam meaning, May peace and blessings of Allah be upon him, is written after the name of the Holy Prophetsa

AS An abbreviation for Alaihissalam meaning, May peace be upon him /her is written after the name of Prophets other than the Holy Prophet Muhammadsa and pious women prior to the era of the Holy Prophet Muhammadsa

RA An abbreviation for Radiallahu anhu/anha/anhum, meaning, May Allah be pleased with him/her/them, is written after the names of Companions of the Holy Prophetsa and Companions of the Promised Messiahas

RH An abbreviation for Rahimullah, meaning, May Allah have mercy upon him, is written after the names of deceased pious Muslims who are not Companions.

NB. Whilst every effort has been made to be consistent in the use of spellings/salutations in this syllabus; readers may come across some which are written differently. Such as (saw) for (SA) and Hadhrat/Hudur for Hazrat/Huzoor. This is because some references and books have been quoted in the syllabus which were published before these were standardised.

6 CONTENTS


TA'LEEMلمیل

8 TA'LEEM


GUIDELINESFOR USING THE TA’LEEM SYLLABUS

Dear sisters Assalamo Alaikum wa rahmatullahi wa barakatuhu By the Grace of Allah the Almighty, we have had a very successful year. Alhamdulillah. A Programme of Study for the years 2016-2018 has been put together for you. Below are some guidelines which will help you to follow the syllabus. All the ten components of the syllabus are essential and should be learnt and followed.

BASIC COMPONENTS1. The Holy Qur’an - This year Insha’Allah we will embark on the studying of Sura Al-Baqarah from the beginning. Each term we will study one Ruku with translation and commentary. This will enhance our understanding of the verses prescribed. Please note that the English commentary is taken from Volume One, of “The Holy Qur’an with English Translation and Commentary” published by Islam International publications Limited. The Urdu commentary is taken from "Tafseer e Sagheer" by Hazrat Khalifatul Masih IIra. The Urdu translation is taken from the Holy Qur’an translated by Hazrat Khalifatul Masih IV rh.

2. Salat – This year we will concentrate again on learning the split word translation of Salat and hopefully this will infuse more meaning and delight into our worship. We will also learn some specific prayers related to Salat.

3. Attributes of Allah the Almighty - For each term we have chosen three Attributes of Allah the Almighty that members should become familiar with and also know their meaning. Please remember that this is only the very basic requirement and we should all aspire to excel in our religious knowledge by learning more attributes.

4. Hadith - there is a Hadith for each term and its commentary which is taken from the book "Forty Gems Of Beauty". Please read the Hadith and reflect on what the Holy Prophetsa meant when he spoke the words recorded in the Hadith. The commentary on these given by Mirza Bashir Ahmed sahibra further illustrates the impact of this world of treasure on our everyday lives.

5. Malfoozat – We have selected small portions of Malfoozat to be studied and reflected upon each term.

6. Du’as to memorise – Please try to memorise these Dua’s and also learn their meanings. The prayers chosen are very basic and we should all commit to memorising these by heart as they are relevant to our everyday lives.

7. Nazms - For each term there is a selection of verses from Durr-e -Sameen for our younger generations to develop an appreciation of the wealth of poetry written by The Promised Messiah (as). We have also prescribed some couplets from the Qaseedah. Please make an effort to memorise these.

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8. History of Islam – We shall continue to study from “The life and Character of the Seal of the Prophets” Volume II by Hazrat Mirza Bashir Ahmad Sahib (ra). Both these books in Urdu and English are also available online.

9. History of Ahmadiyyat – The English readers will read from the book, “Ahmadiyyat, The Renaissance of Islam” by Muhammad Zufrulla Khan and the Urdu readers will read from “Tareekh e Ahmadiyyat” by Mirza Bashir Ahmad Sahibra.

10. Books of the Promised Messiahas – We will read “Kashti e Nuh” and then “Victory of Islam” in the next two years. In his address to Lajna on the occasion of the National Ijtema, last year Huzoor Aqdas (May Allah be his helper), directed that all Lajna should read this book. This year, we read “Our Teaching” but now by the Grace of Allah, the English rendering of the whole book is available. Hence we will also read the complete book, Insha’Allah.

11. Further Reading – Conditions of Bai’at & Responsibilities of an Ahmadi by Hazrat Khalifatul Masih V (May Allah be his Helper). We will read this book as this has been prescribed in the Tarbiyyat syllabus.

OPTIONAL COMPONENTS

1. Learning split word translation of the Holy Qur'an – Those who have started to learn the split word translation should continue with their learning. 2. Memorisations of the Holy Qur’an – Surah Ar Rahman and Surah Al Waqi’ah have been chosen to be memorised over the next two years. Please also try to learn the meanings as this helps with memorisation and also makes learning more meaningful. Insha’Allah we will continue with the Termly tests and end of year exams. May Allah the Almighty enable us to enhance our knowledge so that we can truly be called Lajna Imaillah, the maidservants of Allah, Ameen.

Wassalam

Rubina NasserSecretary Ta’leem Lajna UK

TA'LEEM 11


2016-2017

TERM 1لیل ہس الی

12 TA'LEEM


1. HOLY Qur'an �لل۔ رلالن رکلمAL-BAQARAH RUKU 1

لولرلۃ الرقلۃ لرلوکلع �ل

Verse 1

حی حمن ارل بسم اہلل ارلTranslation : In the name of Allah, the Gracious, the Merciful.

لرلہم: لالہل ےک انلم ےک اسلھ وج ےب الاہ رلم رکلے ولالال، لن الےگ دلےن ولالا )لالولر( لالر الر رلم رکلے ولالا ےہل۔

Verse 2

م

ال

Translation : Alif Lam Mim.

لرلہم: انااہلل اعلم: لںی الہل بس ےس زلالدلہ اجلےنلولالا وہلںل۔COMMENTARY :

Abbreviations like الم (Alif Lam Mim) are known as المقطعات (Al-Muqatta’at) i.e. letters used and pronounced separately. They occur in the beginning of not less than 28 Suras, and are made up of one or more, to a maximum of five, letters of the Arabic alphabet.

The second and much more important significance of the Muqatta’at is that they are abbreviations for specific attributes of God and a Sura before which the Muqatta’at are placed is, in its subject- matter, connected with the divine attributes for which the Muqatta’at stand.

Thus Alif Lam Mim placed in the beginning of Al-Baqara indicate that the central theme of this chapter is divine knowledge. God proclaims, as it were, that Muslims, weak in the beginning, will soon become strong and attain to knowledge, wisdom and power.

لالرلدلو ریسفتل-لالت2لالولر الی رلح ےک الولر رحلولف وج فلتخم وسلرلولں ےک رشلولع ںی الے ںیہ مقطع�ا ت الہکلے ںیہ ۔ ہ رحلولف الگ الگ وبلے اجلے ںیہل۔ الن ںی ےس الملےک ونیتلں لرہ رحلف الک ظفل ا اقلم اقملم وہلا ےہل۔ الثم الم ںی الف انالا اقلم اقملم ےہ الولرلالم اہلل لا اقلم اقملم ےہ الولر میم اعلم لا ۔لولا الم

لرحلولف لم رک انااهللا اعلم لےک ینعم دلےت ںیہل۔لین ںی اهللالبس ےس زلالدلہ اجلےن ولالا وہلںل۔لالن رحلولف ےک ذلرلہع اهللا اعتلی یک الن افصلت یک رلف

لالاصلرلالالرلہ وہلا ےہ وج الس ولرلۃ ںی ایبلن وہلی ںیہ سج ےک الدتلالء ںی ہ رحلولف الے اجلے ںیہل۔لضع الولاقلت ایبلن دشلہ تفص ا الہپلرحلف ے ایل اجلا

لےہ الولر ضع الولاقلت وکلی الولر الم رحلفل۔لضع ولرلںی الیس یھب ںیہ نج ےس ےلہپ وکلی مقطعہ ںیہن رلاھ ایگل،لالیس ولرلںی الےن ےس یل ولر ۃلےک الع وہلی

لںیہل،لنج ںی وکلی مقطعہ وہلا ےہل۔لضع رسفملن ے الن رحلولف ےس ملع الدج ےک اطملق الدلالد اکنلے ںیہلالولر الن ےس ضع ولالاعلت یک رلف الالرلہ رملالدلایل ےہ

لوج الن ولرلولں ںی ایبلن وہلے ںیہل۔ل)للیص ےک ےیل دلںیھ ریسفتلری دلج الوللل(

TA'LEEM 13


Verse 3

قی متذلک الكتب ل ریب فیہھدى لل

Translation : This is a perfect Book; there is no doubt in it; it is a guidance for the righteous,

لرلہم: لہ “لولہل”لاتلب ےہل۔ الس ںی وکلی کش ںیہنل۔ دہلالت دلےن ولالی ےہ ویقتملں وکل۔COMMENTARY :

The clause ذلــک الكتــب(this is the perfect Book) placed in the beginning of the verse, is capable of several interpretations, the following two being more in harmony with the Qur'anic text:

1. This is a complete and perfect Book, a Book which possesses all the excellences that a complete and perfect Book should possess.

2. This is that Book or this is the Book (which you prayed for, or which was promised to you).

Combined with the words ل ریــب فیــہ the full clause ذالــک الكتــاب ل ریــب فیــہ would mean that this Book is perfect in all respects and contains nothing of ریــب in it, i.e, nothing that may make one’s mind uneasy, nothing doubtful, nothing that may cause affliction, etc.

A Book claiming to be revealed and demanding acceptance in the presence of other Books which also claim divine origin must at the very outset make such a claim to set at rest the natural question as to what was the necessity of a new Book when already so many Books existed in the world. So the Qur'an, in the very beginning, asserts that of all Books it alone is perfect, satisfying human needs in a perfect manner.

The second meaning of ذالــک الكتــاب (this is the perfect Book) is that the prayer, Guide us in the right path, contained in Al-Fatiha meets with acceptance in this verse. Man prayed for guidance and guidance has come. “This is the Book” thus means, “this is the Book which contains the guidance prayed for in Al-Fatiha.” The expression may also mean, “This is the Book which was promised to you.”

The full meaning of ذالــک الكتــاب (this is a perfect Book) becomes clear when we read it together with the ensuing words ــی ــدی للمتق ــہ ھ ــب فی i.e. this is the perfect Book; there is nothing of doubt in it; it is a ل ریguidance for the righteous. To a new message the first natural reaction is that of fear lest it should lead one into error or evil; the second reaction is the hope that the message may prove beneficial. Both these reactions- the first negative and the second positive- have thus been satisfied in this verse. The Qur'an is a perfect book, because on the one hand there is nothing in the Qur'an to cause uneasiness or to create doubt or despair, and on the other, there is everything in it which can be guidance for the God-fearing. Elsewhere in the Qur'an we read, Aye! It is in the word of God(more literally, the remembrance of Allah) that hearts can find comfort (13:29).

It may seem strange, but is nevertheless true, that religious Books, such as the Vedas, the Zend-Avests, the Old and New Testament, ascribe to God imperfections of one kind or another. The Qur'an, on the contrary, declares Him free of all defects, the Most Perfect in Power, Majesty and Holiness.

The Qur'an exonerates the revealed Books of different religions from the charge that they are not the spoken word of God but only a reflection of peculiarly sensitive individuals’ own thoughts (4:165). The Qur'an accepts the divine origin of the Books of other religions (3:4 ; 35:25).

The Prophets of God-Adam, Abraham, Moses, Jesus, Krishna- also have been calumniated unknowingly by their own followers and knowingly by others. The Qur'an declares them all to be innocent. Belief in the sinlessness of Prophets is among the cardinal beliefs of Islam (6:125). The Qur'an also proclaims their

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innocence individually (20:116 ; 53:38 ; 20:23 ; 20:88 ; 20:91 ; 2:103 ; 21:92 ; 2:88 ; 19:14).

To sum up, the words ل ریــب فیــہ would mean: (1) that the Qur'an contains nothing that may make one’s mind uneasy; (2) that there is nothing doubtful in it ; every teaching and every statement made in it is supported by arguments ; (3) that it contains nothing that may bring misery or affliction to an individual or a nation; (4) that it contains no accusation against, or low opinion about, any object of faith.

The words ھــدی للمتقــی (guidance for the righteous) bring before us the positive side of the Qur'an. The reader is told that the Qur'an contains not only nothing harmful but also positive good of the highest order. As explained above, guidance has three stages: (1) showing the right path; (2) leading one up to it; 'and (3)' making one follow it till one reaches the goal. The words, guidance for the righteous , therefore, mean that guidance contained in the Qur'an is limitless, helping man to higher and still higher stages of perfection and making him more and more deserving of the favours of God. The ways and means by which a devotee attains to nearness to his Creator are infinite and unfold themselves one after another without end (29:70). The process of the spiritual advance of man does not stop with death but continues in the life to come (66:9).

لالرلدلو ریسفتل-لالت3ذلک لےک ینعم ’ل’لولہ ‘ل‘ ےک وہلے ںیہ ،لنک یھبک ہ ظفل الس زیچ ےک ےیل وج رلب وہلالولر الن الولر دلرلہ ںی تہب اللض وہ الامعلل وہلا ےہ الولر الس ہگج الس ےک لیہ ینعم ںیہل۔لولہک الرلدلو ںی الن ونعملں وک وپلرلی رلح الدلا رکلے ولالا وکلی ظفل ںیہن ،لالس ےیل ’ل’لیہل‘ل‘ ا ظفل الامعلل ایک ایگ ےہ ۔لدلولرلے ینعم الس ےک ہ ںیہ ہک

اط المستقی لیک اشم ر الہی اتلب یک رلف ےہ الولر بلطم ہ ےہ ہک سج دہلالت ا اتلب ےک الےن یک ولرلۃ افلہح ےک الر ذلک لا الالرلہ اھدناالصلںی دلا یک یئگ ےہ ولی ہ اللم اتلب ےہل۔لالس وصلرلت ںی ذلک لےک ینعم دلرلہ یک دنلبلی ےک رکلے یک رضلولرلت ںیہن ،لولرلۃ افلہح ولہک دلولرلی ولرلۃ ےہ

لالس ےیل ذلک لدی ےک الالرلہ ےک ےیل اقلم رلےہ اگ اسیج ہک الس ےک الل ینعم ںیہل۔

Verse 4

لۃ وما رزقنھ ینفقون منون بالغیب ویـقیمون الص الذین یوTranslation : Who believe in the unseen and observe Prayer, and spend out of what We have provided for them;

لرلہم: لوج وللگ بیغ ر الاملن الے ںیہ الولر امنلز اقلم رکلے ںیہ الولر وج ھچک م الںیہن رلزلق دلےت ںیہ الس ںی ےس رلچ رکلے ںیہل۔COMMENTARY :In this verse three important qualities of a متقــى (muttaqi) have been mentioned: (1) a believer in the unseen ; (2) steadfast in prayer ; and (3) spending out of what God has provided for him. Of these the first relates to faith or belief which must always come first; the other two relate to actions. Belief in the unseen does not mean blind belief or belief in things which cannot be grasped or understood. Nothing can be farther from the spirit of the Qur'an than to imagine that it demands from Muslims belief which reason and understanding do not support. The Qur'an strongly denounces such beliefs. True faith, according to it, is that which is supported by reason and argument (53:23 ; 46:5 ; 30:36 ; 6:149,150 ; 25:74).

The word غیــب as stated above, means things which, though beyond the comprehension of human senses, can nevertheless be proved by reason or experience. The super sensible need not necessarily be irrational. Nothing of “the unseen" which a Muslim is called upon to belief is outside the scope of reason. There are many things in the world which, though unseen, are yet proved to exist by invincible arguments,

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and nobody can deny their existence. God cannot be perceived by the physical senses nor, for that matter, can angels or life after death. But can the existence of God and the angels be denied because of this it remains unseen?

The words, who believe in the unseen, may also mean that the Faithful discharge their duties and perform their acts of worship without a bargaining spirit. They are above such bargaining. They suffer hardships, undergo tribulations and make sacrifices not for the sake of any visible or immediate reward, but out of the selfless desire to serve the large and, as it were, invisible cause of community or country or humanity at large. This is all believing in the unseen.

Another meaning of the word غیب as given above, is the state of being hidden from the public eye. In this sense, the expression would mean that the faith of a true believer is ever firm and steadfast, whether he is in the company of other believers or is alone. The faith that needs constant watching and exhortation is not worth much. True and real faith has roots deep in the heart of the Faithful and lives by itself. It does not fail or falter when a Muslim is deprived of the company of other Muslims or even when surrounded by disbelievers. Such faith is described in 21:50 and 57:26.

The second quality of a متقى relates to actions. According to the different meanings of

explained above, the expression, observe Prayer, would mean: 1. That a Muslim should observe اقام الصلۃPrayers throughout his life, keeping constant vigil over them. In fact, irregular Prayers are no prayers (70:35). 2. That he should say Prayers regularly at their appointed hours and in accordance with the rules prescribed for them (4:104). 3. That he should say his Prayers in a true spirit and not allow them to be spoilt by wandering thoughts which may disturb and distract his attention (23:3). 4. That he should say his Prayers in congregation (2:44). 5. That he should also exhort others to say their Prayers regularly and thus help to spread the habit (20:133).

Prayer is not a form of bargaining with God, in which a Muslim looks for something in return. Islam strongly repudiates this idea and describes Prayers as a purifying agent for man himself. Through worship man attains to certainty of knowledge which dispels doubt and helps him to establish a real and living contact between him and his Creator.

Besides other advantages, Prayer in congregation, such as Muslims Prayers are always foster the spirit of brotherhood. Five times a day believers, both rich and poor, have to stand unceremoniously together, shoulder to shoulder, and offer their humble supplications to God. The busiest and the biggest of them have to find the time and join in this united act of worship. Such a fellowship cannot but react wholesomely on the worshippers’ hearts.

Incidentally, it may also be remarked that the outward form of the Islamic Prayer includes all the poses of the body expressive of humility, i.e, standing with folded arms, bowing, prostrating, sitting with folded knees, each pose being allotted a corresponding prayer. Besides the prescribed Prayers, one is free to pray in one’s own words and one’s own way.

The expression, they spend out of what We have provided for them, includes not only spending in the cause of Allah but alone spending for the welfare of the individual and the community. The words used here are used in their widest possible sense. Wealth, power, influence, physical and intellectual capacities-in short, all that one may receive from God- must be devoted, partly at least, to the well-being of others.

The application of this injunction is not confined to the poor only. All those who have claims over the belongings of a Muslim are entitled to a share in them. The injunction applies to a mother who gives suck to her child, to a father who spends upon the education and upbringing of his children, to a husband who provides for the needs of his wife, and to the children who serve their parents. The commandment is aptly explained in the famous hadith: “Your self has a claim upon you, and your Lord has a claim upon you, and your guest has a claim upon you, and your family has a claim upon you. So you should give to every one his due.” (Tirmidhi)

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The verse, in short, lays down three directions and describes three stages for the spiritual well-being of a man:-

1. A Muslim should believe in the truths which are hidden from his eyes and beyond his physical senses, for it is such a belief that can show him to be possessed of the right sort of righteousness. An intelligent person does not remain satisfied with natural phenomena as he sees them, but looks deeper into their source and origin; and it is this delving into the depths of the unknown that leads to great knowledge and great achievement. All this comes under “belief in the unseen” which has special reference to God, Who is the source of all creation.

2. When the believer reflects on the creation of the universe and the marvellous order and design which exists in it and when, as a result of this reflection, he becomes convinced of the existence of the Creator, an irresistible longing to have a real and true union with Him takes hold of him. This finds consummation in اقــام الصــلۃ or observance of Prayer.

3. Lastly, when the believer succeeds in establishing a living contact with his Creator, he feels an inward urge to serve his fellow-beings who, being the creatures of his own Lord and Master, are members of the large family to which he himself belongs. So, in order to meet their needs and requirements, he spends willingly and freely out of the wealth, knowledge or anything else which God has given him.

Verse 5

خرۃ ھ یوقنون منون بمآ انزل الیک ومآ انزل من قبلک وبال والذین یوTranslation : And who believe in that which has been revealed to thee, and that which was revealed before thee, and they have firm faith in what is yet to come.

لرلہم: لالولر وج ھجت ر انلزلل ایک ایگ ےہ ا وج ھجت ےس ےلہپ انلزلل ایک ایگ اھت الس ر الاملن الے ںیہ الولر الدنلہ وہلےلولالی )لولولد الولں (لر )لیھب (لنی رلےت ںیہل۔

COMMENTARY :This verse describes three more qualities of a متــی i.e. a righteous person. In the previous verse mention was made of faith in general. But as a true believer seeks to know the details of تقــوی (righteousness) in order to perfect his faith, he is told here that for its consummation he must believe in the Holy Prophetpbuh and through him in the previous Prophets, and must at the same time believe in “what is yet to come”. Thus belief in the Holy Prophetpbuh is the central point so far as belief in the Prophets of God is concerned, and no person can become متــی (a truly righteous person) unless he believes in the Holy Prophetpbuh.

From the words, that which has been revealed to thee, quite an erroneous inference is sometimes drawn to the effect that it is belief in the Qur'an and not belief in the Holy Prophetpbuh that is enjoined. This view the Qur'an forcefully contradicts. Besides making it clear in several places that belief in the Prophet is as essential as belief in the Book (e.g. 2:286 ; 4:66 ; 4:137), the Qur'an makes the point clear in another way also. At one place we have, He it is Who has sent down to you the Book clearly explained (6:115), and at another, and in like manner have We sent down the Book to thee (O Prophet) (29:48). The fact that God sometimes speaks of the Qur'an as having been sent to the people and sometimes to the Prophet in not without point. In fact, the difference in construction is full of meaning; for where the Qur'an is spoken of as having been sent to the people, the intention is to point out that the Qur'anic teaching is suitable and appropriate for them and is meant for their good; and where the Qur'an is spoken of as having been sent to the Prophetpbuh, the intention is to emphasise that he is not merely the bearer of a message but is the person best fitted to explain the message he has brought and to become an exemplar of the teaching contained in the message. Elsewhere God says, Allah knows best where to place His message (6:125), which is a clear proof of the fact that a Prophet is not merely the bearer of a message, but is selected by

TA'LEEM 17


God for a higher purpose, i.e., to become a model for his followers; otherwise, anybody can be sent as a bearer of a message and the question of a special selection does not arise.

The words , and that which was revealed before thee, illustrates a special characteristics of Islam, i.e., it not only recognises the truth of all previous Prophets but makes it obligatory upon its followers to believe in the divine origin of the teachings they brought with them (see also 13:8 ; 35:25). But it must be remembered that Islam is a complete and final teaching which has superseded all previous teachings. Believe in them, therefore, is only in the sense of reverence for them and not in the sense that a Muslim should act upon them. That is why in the verse under comment God mentions the earlier scriptures after the Qur'an and not before it, as the chronological order required, so that the attention of the believers may be drawn to the fact that belief in the previous books is based on the Qur'an and is not independent of it.

According to the Qur'an (35:25), Prophets have appeared among all peoples and all nations and we are commanded to believe in all previous revelations, and thus an effective step has been taken to promote peace and harmony among the followers of different religions. The verse applies to no particular Book. Any earlier Book which claims divine origin and has been accepted for a long time and by a large section of mankind to be the word of God falls within the meaning of this verse.

The word ال خرۃ (what is yet to come) means either “the message or revelation which is to follow” or “the Last Abode” , i.e., the next life. Of these two meanings the first is more applicable here; for it fits in with the other two parts of the verse which speak of God's revelations. In this connection it is also noteworthy that while the word انــزل has been used in reference to the past and present revelations, the word relates to something definite and انــزل has been used in reference to the future one. This is because یقــیdetermined, and as the future revelation was not yet definite and determined at the time when the verse was revealed, so the word یقــی was used for it.

The subject of the latter part of this verse, referred to it in the words, what is yet to come, finds further exposition in 62: 3 , 4 where the Qur'an speaks of two advents of the Holy Prophetpbuh. His first advent took place among the Arabs in the 7th century of the Christian era when the Qur'an was revealed to him; and his second advent was to come in his spirit and power. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement in Islam, in whose advent have been fulfilled also the prophecies of other Prophets regarding the appearance of a World-Messenger in the Latter Days.

لالرلدلو ریسفتل-لالت5لالت ںی ولالو ےہ سج ےک ینعمل’ل’لالولرل‘ل‘ ےک ںیہل۔لم ے الولر ےک اجبلے ا الامعلل ایک ےہ الہک وہفملم الاسلی ےس ھجمس الےکل۔

Verse 6

ون ک ھ المفل ى بھ ق واول ن ر ک عل ھدى م ى اولTranslation : It is they who follow the guidance of their Lord and it is they who shall prosper.

لرلہم: لیہ ولہ وللگ ںیہ وج الےن رلب لیک رلف ےس دہلالت ر اقلم ںیہ الولر یہ ںیہ ولہ وج الفلح اپلے ولالے ںیہل۔

COMMENTARY :The verse explains that when a man has fulfilled all the conditions of تقــوی (righteousness) in respect of both belief and actions, then he may be sure not only of being rightly guided but also of being a master of guidance whose success in this life as well as in the life to come is assured. The word عــل ھــدى (lit. on guidance) also hint that as the believer prayed for guidance in the opening chapter of the Qur'an, so

18 TA'LEEM


guidance of the highest order has been provided for him-a guidance on which he can ride comfortably and speed on happily towards his Lord and Master.

Verse 7

منون وا سواء علیھ ءانذرتھ ام لم تنذرھ ل یو ان الذین كفTranslation : Those who have disbelieved — it being equal to them whether thou warn them or warn them not — they will not believe.

لرلہم: لانی لولہ وللگ وہنجلں ے رفک ایک )لالس احلل ںی ہک( لرلالر ےہ الن ر وخلالہ وت الںیہن ڈلرلالے ا ہن ڈلرلالےل، لولہ الاملن ںیہن الںی ےگل۔

COMMENTARY :After speaking of the class of true believers and describing the high stage of faith, God now speaks of the extreme type of disbelievers who have become so indifferent to truth that it matters not whether they receive a warning or not. Of such disbelievers it has been declared that as long as their present condition continues, they will not believe. The verse does not at all mean that no disbeliever will henceforward believe. The idea is not only repugnant to the teaching of the Qur'an but is also opposed to all established facts of history; for people continued to embrace Islam even after this verse was revealed. Again, it was after this verse that the Sura النــص (ch.110) was revealed to the Holy Prophetpbuh, in which God spoke to him saying that people would soon begin to join Islam in very large numbers (110:3), and so it actually came to pass. In short, the words, they will not believe, refer only to such disbelievers that turn a deaf ear to the warnings of the Prophet, and to them also the words apply only so long as they do not change their present condition. A person who turns a deaf ear to a warning today but begins to heed it tomorrow does not, indeed cannot, come under the so-called ban.

Verse 8

لھ عذاب عظی عھ ط وعل ابصارھ غشاوۃ ز و بھ وعل س خت اہلل عل قل

Translation : Allah has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a great punishment.

لرلہم: لالہل ے الن ےک دلوللں ر رہم اگل دلی ےہ الولر الن یک ونشلالی ر یھبل۔ الولر الن یک الوھلں ر رلدلہ ےہل۔ الولر الن ےک ےئل ڑبلا ذعلالب )لدقلر( لےہل۔COMMENTARY :The verse refers to the disbelievers mentioned in the last verse and explains how they have reached their present woeful condition. It is common observation that organs which remain unused for a long time become dead and useless. The eyes lose their sight and ears their hearing if they remain out of use, and limbs become stunted for the same reason. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of the truth, and as a result their capacities for hearing and understanding were lost. It is thus only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal on their hearts and their ears, over their eyes is a covering. As all laws proceed from God, the final controller of the universe and every cause is followed by its natural effect under His will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him. It is, therefore, a mistake to take the verse to mean that as God had Himself sealed up their hearts, so the disbelievers could not believe. The Qur'an contradicts this view and states clearly that it is the disbelievers themselves who seal their fates and God’s seal follows only as a result of their action (see 4:156 ; 40:36 ; 47:25 ; 83:15). Says the Holy Prophetpbuh: “When a man commits a sin, a black spot is thereby formed on his heart. Then if he repents and gives up the sin and asks God’s forgiveness, the black spot is washed off, leaving the heart clean. But if he repents not and commits another sin, another black spot is formed on his heart and so on,

TA'LEEM 19


until his whole heart is covered with a black covering, and that is the covering of rust to which the Qur'an refers in Sura Tatfif (Jarir).

It may also be noted that in the present verse the word "ears" has been put before the words "eyes". This is in conformity with the law of nature that the ears of a new-born baby begin to function earlier than the eyes.

2. SALAT �لل۔ امنلز

KHUTBA SANIA WITH TRANSLATION

ور انفسنا من بہ و نتوکل علیہ ط و نعوذ با اہلل من ش ہ و نو مدہ و نستعینہ و نستغف مد ہلل ن

الاہلل ال ال

ل ان ونشھد ط ل ھادی فل

یضل ومن ل مضل فل اہلل یھدہ من اعالنا ات سی ومن دا عبدہ و رسول ط یک ل و نشھد ان مم وحدہ ل ش

لین رہ مسق یک رعتلف الہل اعتلی ا قح ےہل۔لالس ےئل م الس یک رعتلف رکلے ںیہل۔ الولر الس ےس دملد اچلےت ںیہ الولر الس یک رفغملت ےک اطلب ںیہل۔لالولر الس ر

لالاملن الے ںیہ الولر الس ر ولل رکلے ںیہل۔لالولر م الےن سفن ےک رشلولر الولر الےن الاملل ےک دب اتنلج ےس الس یک انپلہ اچلےت ںیہل۔لےس الہل اعتلی دہلالت دلے الےس

لوکلی یھب رمگلالہ ںیہن رک اتکسل۔لالولر سج یک رمگلالی ا ولہ الاللن رکلےلالےس وکلی دہلالت ںیہن دلے اتکسل۔لالولر م ولالی دلےت ںیہ ہک الہل اعتلی ےک ولا وکلی وبعملد ںیہن الولر

لم ولالی دلےت ںیہ ہک دمحم ملسو هيلع هللا ىلص سج ے ہ دلرلس ولدی ںیمہ دلا الس ےک دنبلے الولر الس ےک رلولل ںیہل۔

All praise is due to Allah, we laud Him, we beseech help from Him and ask His forgiveness. We believe in Him, and we put our trust in Him, and we seek Allah's protection against the evils and mischiefs of our souls and from the bad results of our deeds. Whomsoever Allah guides on the right path, none can misguide him, and whomsoever He declares misled, none can guide him to the right path. And we bear witness that none deserves to be worshipped, save Allah. He is Alone, and has no partner. We bear witness that Muhammad is His servant and Messenger.

الفحشآء عن وینھ القرب ذی وایتآء والحسان بالعدل م یا اہلل ان اہلل رحمکم ط اہلل عباد

ر

ولذك لكم ب یست وادعوہ کرکم

یذ اذکرواہلل تذکرون لعلكم یعظکم ط والبغ والمنکر اہلل اکب ط

لالے الہل ےک دنبلو مت ر الہل رلم رکلےل۔ ولہ دلل الولر الاصلف ا مکح دلات ےہل۔لالولر رلیب رلہت دلالرلولں ےس الےھ ولسلک ا الرلالد رفلالا ےہل۔لالولر ےبلایلی ، رلی

لالولں الولر الایلہن ایخلالت ےس رلولات ےہل۔لولہ ںیہمت الس انبلء ر تحیصن رکلا ےہ ہک مت ںی تحیصن وبقلل رکلے یک الصلتی ولوجلد ےہل۔لالہل اعتلی وک الد رکلو ولہ ںیہمت الد

لرکلے اگل۔لالےس البلو ولہ ںیہمت وجلالب دلے اگل۔لالہل اعتلی ا الد رکلان بس ےس ڑبلی تمعن ےہل۔

O servants of Allah! May Allah be merciful to you! Verily, Allah commands you to act with justice, and to do good to others and giving like kindred; and forbids indecency and manifest evil and wrongful transgression. He admonishes you that you may take heed; you remember Allah, He too will remember you; call Him and He will make a response to your call; and verily Divine remembrance is the highest virtue.

(Basics of Religious Education,p.199, Fifth Edition)

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3. ATTRIBUTES OF ALLAH THE ALMIGHTY �لل۔ الاملء لالینس

Original Arabic Transliteration Meaning in

EnglishMeaning in

Urdu Qur’anic References

الق

ال al- Khaaliq The Creator لدیلا رکلے ولالا“He is Allah, the Creator, the Maker, the Fashioner...”

(59:25)

البارئ al-Baari’u The Maker لانبلے ولالا“He is Allah, the Creator, the Maker, the Fashioner...”

(59:25)

الغفار al- Ghaffaar The Great Forgiver لتہب ےنشخب ولالا

“The Lord of the heavens and the earth, and all that is between the two, the Mighty, the Great Forgiver.” (38:67)

(Transliteration and translation taken from: Basics of Religious Education, Fifth Edition)

4. HADITH �لل۔ دحلث

HADITH NUMBER 18

A Pious Lady is One Who does Her Duty to Her Husband

لدلدنلالر ولرلت ولہ ےہ وج الےن اخلولد ا قح الدلا رکلی ےہ

د بیدہ عن عبد اہلل بن اب اوف قال قال رسول اہلل صل اہلل علیہ وسلم والذی نفس ممی حق زوجھا۔ )ابن ماجہ( د اۃ حق ربھا حت تو ی الم د ل تو

لرلہم: لدب الہل ن الی الولی لایبلن رکلے ںیہ ہک رلولل الہل ملسو هيلع هللا ىلص رفلالے ےھت ہک ےھجم الس ذلالت یک مسق ےہ سج ےک اہلھ ںی دمحم ملسو هيلع هللا ىلص یک اجلن ےہ ہک وکلی

لولرلت الس ولت کت دخلا اعتلی لا قح الدلا رکلے ولالی ںیہن یھجمس اج یتکس بج کت ہک ولہ الےن اخلولد ا قح الدلا ںیہن رکلیل۔

Narrated by Ḥaḍrat ‘Abdullāh bin Abī Aufā, Allāh be pleased with him: Said the Prophet of Allāh (peace andblessings of Allāh be on him):

“I swear by the Being who holds the life of Muḥammad in His hands that no woman shall be deemed to have done her duty by her God unless she has done her duty to her husband.”

(Ibn Mājah)Explanatory Note:

While on the one hand, the Holy Prophet (peace of Allāh be on him and His blessings) has commanded husbands to treat their wives with kindliness, he has, on the other hand, enjoined on wives to do their duty to their husbands. For, the true felicity and bliss of the home lies in the husband meting out the most generous treatment to the wife and, in the latter, respecting the rights of the husband with faithfulness. The Holy Prophet (peace and blessings of Allāh be on him) was so particular in regard to this sacred obligation of the wife, that, in another Ḥadīth, he observed that if the husband of a Muslim wife died pleased with her, she would, by the grace of God, enter Paradise. In the same Ḥadīth he has further remarked that if sajdah (a form of worship which consists in the worshipper lying with his forehead and

TA'LEEM 21


kneecaps resting on ground) before anyone other than Allāh were permissible in Islām, he would have commanded wives to perform sajdah before their husbands.

The reason underlying the observation of the Holy Prophet (peace and blessings of Allāh be on him) that the wife who did not do her duty to her husband, did not do her duty to God is twofold: Firstly in spite of the difference in degree, the two obligations partake of the same nature. For instance, as God loves His creatures with extreme love so does the husband cherish a special kind of love for his wife and again as, with all His love, Allāh is the Ruler and Guardian over His servants, likewise is the husband the superintendent and maintainer of the house, with all his love for his wife and as, God is the Lord of Providence for His creatures and provides them with means of livelihood, similarly is the husband obligated to provide sustenance to his wife. There are so many other aspects of similarity making the resemblance so striking that, in our language, has the husband been termed the temporal god of the wife.

Another wisdom underlying it is that the rights of man in Islām have been assigned by God and the law lays extreme stress on these rights, so much so, that, according to a Ḥadīth, God forgives the sins relating to man’s obligations to Him but does not forgive the sins pertaining to man’s obligations to a man, until the concerned man himself does not forgive. It is in the spirit of these two underlying realities that the Holy Prophet (peace be on him and blessings of Allāh) has said in emphatic language, reinforced with an oath, that no woman can be considered as having done her duty to her God until and unless she has done her duty to her husband.

As to the obligations of a wife, according to the Holy Qur’ān and the Ḥadīth, she owes her husband that she be obedient to him, should show him proper respect, should love him, should be faithful to him, should bring up his children well, should look after his property and serve him to the best of her capacity. As against this, the husband is obligated to love her and treat her with compassion and with winsome ways, see to her comfort, respect her feelings and provide her necessary maintenance as best as he can afford. There is hardly any gainsaying the fact that if the husband and the wife respect the rights of one another, a Muslim home can become a veritable paradise.

("Forty Gems of Beauty", Hazrat Mirza Bashir Ahmad, MA, 2007, Islam International Publications Ltd, Tilford, UK)

لرشلح

لاہلں الرضلت ملسو هيلع هللا ىلص ے الک رلف اخلولد وک ویبلی ےک اسلھ نسح لولسلک ا مکح دلا ےہ ولاہلں دلولرلی رلف ویبلی وک اخلولد ےک وقحلق الدلا رکلے یک یھب زلرلدلت

لنیق رفلالی ےہل۔لویلہک رھگ یک یقیقح تنیکس الولر یقیقح رلت رصلف الی وصلرلت ںی اقلم وہ یتکس ےہ ہک اخلولد ویبلی ےک اسلھ رتہبلن ولسلک رکلے ولالا وہ الولر ویبلی

لاخلولد ےکلوقحلق وپلرلی وپلرلی ولافلدلالرلی ےک اسلھ الدلا رکلےل۔ الرضلت ملسو هيلع هللا ىلص وک ولرلت ےک الس دقلس رفلہض ا الان ایخلل اھت ہک الک دلولرلی دحلث ںی الپ

لرفلالے ںیہ ہک سج املسملن ولرلت ا اخلولد الیس احلت ںی وفلت وہلا ےہ ہک ولہ الین ویبلی ر وخلش ےہ و الیس ولرلت دخلا ےک لض ےس تنج ںی اجلے یگ الولر الولر

لولالی دحلث ےک دلولرلے ہصح ںی رفلالے ںیہ ہک الر الاللم ںی الہل ےک ولا یسک الولر وک دجسلہ رکلان اجلز وہلا و ںی مکح دلات ہک ولرلت الےن اخلولد وک دجسلہ رکلےل۔

لالولر ہ وج الرضلت ملسو هيلع هللا ىلص ے رفلالا ےہ ہک وج ولرلت الےن اخلولدلا قح الدلا ںیہن رکلی ولہ دخلا ا قح یھب الدلا ںیہن رک یتکسل، الس ںی دلو رہگلی ںیتمکح ںیہ ۔ الولل ہ ہک

لوخلالہ دلرلہ ا انتک ی رفلق وہل، ہ دلولونلں وقحلق دلر الل الک ی ونلتی ےک ںیہل۔ الثم سج رلح دخلا الےن دنبلولں ےس الاہلی تبحم رکلے ولالا ےہ الی رلح اخلولد

لوک یھب الین ویبلی ےک قلعتم ریغ ومعملی تبحم ا اقملم احلل وہلا ےہ الولر سج رلح الولوجلد الس تبحم ےک دخلا الےن دنبلولں ا احلم الولر رگنلالن ےہ الی رلح اخلولد

لیھب ویبلی یک تبحم ےک الولوجلد رھگ ا رگنلالن الولر وقلالم وہلا ےہل۔ رھپ سج رلح دخلا الےن دنبلولں ا رلالزلق ےہ الولر الن یک رلولزلی ا اسلالن ایہم رکلا ےہ الی رلح اخلولد

لیھب الین ویبلی ےک الرلالاجلت ایہم رکلے ا ذلہ دلالر ےہلالولر الی رلح الولر یھب یئک ولہپ اشملتہب ےک ںیہل۔لالولر ہ اشملتہب الین امنلالں ےہ ہک امہلرلی زلالن ںی و اخلولد

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لوک اجملزلی دخلا ا انلم دلا ایگ ےہ الولر اظفل یھب دخلالولد الولر اخلولد الک دلولرلے ےس تہب ےتلم ےتلج ںیہل۔

لدلولرلی تمکح الس ںی ہ ےہ ہک الاللم ںی دنبلولں ےک وقحلق یھب دخلا ی یک رلف ےس رقملر دشلہ ںیہ الولر رشلتع ے وقحلق الابلد وک الاہلی التی دلی ےہ یتح ہک

لالک دحلث ںی الا ےہ ہک دخلا اعتلی الےن وقحلق ےس قلعت رلےن ولالے انلہ ولاعلف رک دلات ےہ رگم دنبلولں ےک وقحلق ےس قلعت رلےن ولالےلانلہ الس ولت کت

لاعلف ںیہن رکلا بج کت ہک وخلد دنبلے اعلف ہن رکلںل۔ الیہ دلو وتمکحلں یک انبلء ر الرضلت ملسو هيلع هللا ىلص رفلالے ںیہ الولر دخلا یک مسق اھلرک ڑبلے زلولر دلالر الافلظ ںی

لرفلالے ںیہ ہک وکلی ولرلت الس ولت کت دخلا ےک وقحلق الدلا رکلے ولالی ںیہن یھجمس اج یتکس بج کت ہک ولہ الےن اخلولد ےک وقحلق الدلا ہن رکلےلالولر رھپ الن الافلظ ںی ہ

لیھب الالرلہ ےہ ہک الس ولرلت ر دخلا رلالی ںیہن وہلا وج الےن اخلولد ےک وقحلق الدلا ںیہن رکلیل۔

لالی رلاہ ہ ولا ل ہک ویبلی ر اخلولد ا قح ایک ےہ و الس ےک قلعتم رلالن رشلف الولر دحلث ےسلہت اتگل ےہ ہک ویبلی ر اخلولد ا قح ہ ےہ ہک ولہ الس یک رفلالربلدلالر وہ

ل، الس ا ولالیب الدلب وحلملظ رلےھل، الس ےس تبحم رکلےل، الس یک ولافلدلالر رلےہل، الس یک الولالد یک رلتی ا ایخلل رلےھل، الس ےک الل یک افحلت رکلے الولر اہلں کت

لنک وہ الس یک دخلت اجبلالےل۔ الس ےک اقملل ر اخلولد ر ویبلی ا قح ہ ےہ ہک ولہ الس ےک اسلھ تبحم الولر تقفش الولر دلدلالرلی ےس شیپ الے ، الس ےک الرلالم

لا ایخلل رلےھ ، الس ےک ذجلالت ا الرتلالم رکلے الولر الین تیثیح ےک اطملق الس ےک رضلولرلی الرلالاجلت ا لیفک وہل۔لالب رہ صخش وخلد ولچ اتکس ےہ ہک الر رملد الولر

لولرلت الک دلولرلے ےک قلعتم الن وقحلق ا ایخلل رلںی و املسملونلں ےک رھگلولں وک تنج ےننب ںی ایک رسک الی رلہ اجلی ےہل؟

5. MALFOOZAT �لل۔ وفلملالت

The pure life that is free from sin is a brilliant ruby which no one possesses today. God Almighty has be-stowed that brilliant ruby on me and He has commissioned me that I should inform the world of the way in which that brilliant ruby might be acquired. I affirm with confidence that by treading on this path every-one would certainly acquire it. The only way in which it might be acquired is the true recognition of God; but this is a difficult and delicate matter. A philosopher, as I have said already, contemplating the heavens and earth and reflecting on the perfect orderliness of the universe, merely states that there ought to be a Creator. But I lead to a higher stage and affirm on the basis of my personal experience that God is.

(Malfoozat, Vol. III, p. 16; Essence of Islam Vol.1, p.37)

لولہ اپلک زلدلیگ وج انلہ ےس چب رک یتلم ےہ ولہ الک لعل الالں ےہ وج یسک ےک اپلس ںیہن ےہ اہلںل۔لدخلا ے ولہ لعل الالں ےھجم دلا ےہ الولر الس ے ےھجم الولر ایک ےہ ہک

لںی دلای وک الس ےک وصحلل یک رلالہ اتبلولںل۔لالس رلالہ ر لچ رک ںی دلولی ےس اتہک وہلں ہک رہ الک صخش الےس انی انیقی لاحلل رکلاگ الولر ولہ ذلرلہع الولر ولہ رلالہ سج ےس ولہ

لات ےہ ولہ الک ی ےہل۔لسج وک دخلا یک یچس رعملت ےتہک ںیہل۔لدلرلتقی ہ ہلئسم ڑبلا لکشم الولر انلزلک ہلئسم ےہ ویلہک الک لکشم الرم ر ولف ےہل۔لالفلرف اسیج

لہک ںی ے ےلہپ اہک ےہ الاملن الولر زلنی وک دلھک رکلالولر دلولرلے ونصملالت یک رلبی الغل و مکحم رلرظ رک ےک رصلف الان اتبلا ےہ ہک وکلی اصلع وہلان اچلےی ر ںی

لالس ےس دنلب ر اقملم ر ے اجلا وہلں الولر الےن ذلالی رجتلوبلں یک انب ر اتہک وہلں ہک دخلا ےہل۔ ل)لوفلملالت -لدلج�ل -لہح �ل�ل - الڈلنش �ل�ل�ل�لل(

God will never cease to operate. He is always the Creator, the Providence, the Sustainer, the Gracious, the Compassionate and always will be. In my opinion, it is sinful to debate about the One of such Majesty. God has not imposed belief in anything which He has not demonstrated.

(Malfoozat, Vol. IV, p. 347; The Essence Of Islam Vol.1, p.60)

لدخلا یھبک لطعم ںیہن وہلاگل۔ ہشیمہ اخلق ، ہشیمہ رلالزلقل، ہشیمہ رلب ، ہشیمہ رلاملن ہشیمہ رلمی ےہ الولرلرلےہ اگ ریملے زنلدلک الےس میظع الاشلن وبجلت ولالے یک تبسن

لثح رکلان انلہ ںی دلالل ےہ دخلا ے وکلی زیچ ونملالی ںیہن اچلی سج ا ومنلہن اہیلں ںیہن دلال۔ )لوفلملالت -لدلج�ل -لہح �ل�ل�ل - الڈلنش �ل�ل�ل�لل(

TA'LEEM 23


In the Holy Qur’an, the attributes of God Almighty are mentioned in the subjective and not in the objec-tive. For instance, He is Holy, but He has not been described as safeguarded, because then it would have to be supposed that there was someone to safeguard Him.

(Malfoozat, Vol. IV, p. 119; Essence of Islam Vol.1, p. 97)

لرلالن رشلف ںی دخلا اعتلی ےک الاملء وعفملل ےک ظفل ںی ںیہن ےسیج دقلولس ولےہ رگملوصلم ںیہن اھکل ویلہک رھپ اچبلے ولالالالولر وہلاگل۔

)لوفلملالت -لدلج�ل -لہح �ل�ل�ل - لالڈلنش �ل�ل�ل�ل(

6. PRAYER TO MEMORISE �لل۔ زلالی الد رکلے ےک ےئل دلا

Prayer After Salat لامنلز ےک دعب یک دلا

ام ط

رک

جلل وال

ت یا ذواال

لم تبارک لم و منک الس انت الس ھ

الل

Allahumma antas-salaamu wa minkas-salaamu tabaarakta yaa Dhal-jalaali-wal-ikraam

O Allah! You are the Peace, and from You is peace; Blessed are You, O Lord of Majesty and Bounty .

(Muslim)

لالے الہل !لو اللیت ولالا ےہ الولر ھجت ےس ی اللیت ےہل۔ و رلوتلں ولالا ےہ لالے الجلل الولر زبلرلیگ ولالےل۔ل)لمل(

( Prayer, transliteration and translation taken from: Basics of Religious Education; p.196 Fifth Edition)

7. NAZM �لل۔لمظ

لدم لرلب الع�النی

ا دبملالالونلالر الس �ولر ن� ےہ الرہ دقلر الاصلر الس الہن الم اسلرلا رلاہ ےہ لن

وہلایگ کل ےب تخس ںی رک دلھک ل وک لویلہک ھچک ھچک اھت اشنلں الس ںی امجلل الر الاچلد

ےہ وجلش امہلرلے ںی دلل ا نسح اہبلر الالس الالر ا �رلک ت� ےس م ذلرک ھچک رکلو لت

لسج رلف دلںیھ ولی رلہ ےہ رلے دلدلالر الےہ بجع ولجلہ ریتلی دقلرلت ا ایپلرلے رہ رلف

ل)لدلرلنیل(

Praise of the Lord of All the Worlds

How manifest is the lightOf the Source of all lights,

Turning the Universe into a mirror For eyes to see His reflection.

24 TA'LEEM


When I saw the moon yester-nightI was overwhelmed with longing,

For it reminded me a littleOf the beauty of my Beloved Lord.

His eternal beautyHas set our hearts afire;

Mention not to us the beauty Of the Turk or Tartar.

O Beloved! Passing strange and wonderful Is the spectacle of Your glory all around;

Whichever way we turn, Is the path that leads to You. (Durr-e-Thamin; Translation taken from, The Essence of Islam Vol 1, p. 181)

AL-QASEEDAH القصیدہ

نات رسولھم م بی ی

ھرت عل

ظ

ن

وث ل

ھوائ ک

ال

ق

تمز

ف

The clear arguments (and signs) from their (Holy) Prophet became manifest for them.

So, the idols of their selfish desires were (completely) smashed.

لالرضلتملسو هيلع هللا ىلص ےک دلالل )لو اشنلانلت( لالن ر الرہ وہلے

لس الن یک وخلالاشلت )لاسلہی رحملہ( لوتلں یک الد ڑکٹلے ڑکٹلے وہلںیل۔

روا

یال نویق الل

ت ت

ف وق

انوف

الط اھم م

وہللا ن

They became (spiritually) lit up (by the Sun of Truth) at the time of darkness (of sin and vices).

And Allah (due to His grace) delivered them safely from this flood (of sin and vices).

�ولر الولرل(لرلولن وہلےئ نلولہ )لانلوہلں یک الرلک الولر الدلریلی( لرلالولں ےک ولت )لالاتلب ص�دلالت یک رلولین ےس م�

لالولر الہل اعتلی لے )لالےن لض ےس الن وک رمگلالی الولر الضلت ےک( لولافلن ےس اجنلت دلی !

(English and Urdu translation taken from : Basics of Religious Education; Fifth Edition)

TA'LEEM 25


8. HISTORY OF ISLAM �لل۔لالرلخ الاللم

"The Life & Character of the Seal of Prophets". Volume II By Mirza Bashir Ahmad MA.

Islam International Publications Ltd, Tilford, UK.

Chapter II, p. 53-75

• Causes of War

• First Quránic Verse Regarding Jihad

• Holy Qur'an as the Most Authentic Historical Evidence

• Some additional Quránic Verses Relevant to Jihad

• Some Fundamental Narrations Relevant to Jihad by the Sword

خ لریلت اخلمت النییملسو هيلع هللا ىلص فنصم رضحلت رملزلا ریشب الدم المل۔لالے )لہح �ل�ل�ل ا �ل�ل�لل(

-لاہلد ےک قلعتم یل رلالی الت -لولوجلاہلت گنج

-لاہلد ےک قلعتم ضع دلولرلی رلالی الالت ۔ -لرلالن بس ےس زلالدلہ حیحص الرلیخ اہشلدلت ےہ

-لاہلد الفی ےک قلعتم ضع الوصلی رلولالالت

9. HISTORY OF AHMADIYYAT �لل۔لالرلخ الدملت

Ahmadiyyat, The Renaissance of Islam by Muhammad Zafrulla Khan.

Chapter 1 and 2, pages 1-23.

لالرلخ الدملت )لالرلدلو ڑپلےن ولالویلں ےئلیک(

لہلس الدملہ فینصت رضحلت اصلزبلالدلہ رملزلا ریشب الدم اصلب لالم الے

لہح ربمن 8لا 27

10. Book of the Promised Messiahas �ل�لل۔لرضحلت الدقلس حیسم ولولد ہیلع الاللم یک اتلب

"Kashti e Nuh"

خ لیت ونلح

26 TA'LEEM


11. Additional Reading �ل�لل۔ الالی ڑپلےن ےک ےیل

Conditions of Bai’at & Responsibilities of an Ahmadi

by Hazrat Khalifatul Masih V (May Allah be his Helper)

خ لرشلالط لتع الولر الدملی یک ذلہ دلالرلالں

لایبلن رفلولدلہ رضحلت ۃفیلخ الحیس الاخلس الدلہ اهللا اعتلی لرصلہ الزعلز

12. Optional لن�شپ� �ل�لل۔ ا�

Split Word Translation Of The Holy Qur’an:

Each Majlis/ Lajna who has undertaken this learning should continue from previous year.

Memorisation Of A Portion Of The Holy Qur’an:

Surah AL-RAHMAN, verses 1 - 26 with translation.

لیظ رلہم رلالن رکلم:

ہ ربمملالت ےلھچپ اسلل ےس الےگ ا ڑپلںیل۔نج� لرہ سلجم یک زگلہت اسلل ہصح ےنیل ولالی ل�

لظف لرلالن:

لولرلۃ الرلنم الت �ل لا�ل�للع رلہع

TA'LEEM 27


2016-2017

TERM 2لدلولرلی ہس الی

28 TA'LEEM


1. HOLY Qur'an �لل۔ رلالن رکلم

AL-BAQARAH RUKU 2لولرلۃ الرقلۃ لرلوکلع 2

Verse 9

منی خر وما ھ بمو ا باہلل وبالیوم ال اس من یقول امن ومن النTranslation : And of the people there are some who say, 'We believe in Allah and the Last Day;'

while they are not believers at all.

لرلہم: لالولر وللولںلںی ےس الےس یھب ںیہ وجلےتہک ںیہ ہک م الہل ر الاملن ے الے الولر ویلم لالر ر یھبل، لاحلالہک ولہ الاملن الے ولالے ںیہن ںیہل۔

COMMENTARY :After describing the condition of believers (v. 4-6) and that of disbelievers (v:7-8) the Qur'an proceeds to describe the condition of a third group, the hypocrites. These were mixed up with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.

It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the ‘Last Day’ are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Qur'an clearly states how belief in the Last Day implies belief in angels as well as in the divine Books (6: 93).

The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Qur'an. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards to belief in the Qur'an and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites". Strong denunciation of hypocrites is characteristic of the Qur'an (3 : 168; 5: 42 & 5: 62). According to the Qur'an, hypocrites are only disbelievers. This view of the Qur'an furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Qur'an insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.

TA'LEEM 29


Verse 10

ون انفسھ و ما یشع

دعون ال دعون اہلل و الذین امنوا و ما ی یTranslation : They would deceive Allah and those who believe, but they deceive none but

themselves; only they perceive not.

لرلہمل: ولہ الہل وک الولر الن وللولں وک وج الاملن الے دلولہک دلےن یک وکلش رکلے ںیہل۔ ہکبج ولہ الےن ولا یسک الولر وک دلولہک ںیہن دلےتل۔لالولر ولہ وعشلر ںیہن رلےتل۔

COMMENTARY :The verse makes it clear that effective faith is based upon truth and sincerity. Faith not so based amounts to deception and God cannot be deceived.

A note on the hypocrites will not be out of place here. Before the coming of Islam into Medina there were in that city two pagan Arab tribes known as Aus and Khazraj, and three Jewish tribes named Banu Quraiza, Banu Nadir and Banu Qainuqa. The two pagan tribes were superior to the Jews in numbers but inferior to them in wealth and education. The Jews thus exercised great influence over the pagans of Medina. In order further to increase their influence, they encouraged internecine feuds among their idolatrous neighbours. A few years before the rise of Islam the pagan tribes of Medina, realizing how they had been duped, decided to organise themselves under a duly elected king. Their choice fell upon one Abdullah bin Ubayy, chief of the tribe of Khazraj, and they were preparing for his coronation when news came to them of the rise of Islam in Mecca. Events suddenly began to take a different turn. The idolatrous tribes of Aus and Khazraj became attracted towards Islam and began to embrace the new faith in large numbers, believing that the solution of their difficulties lay not in electing a king but in accepting Islam. Soon after the Holy Prophetpbuh migrated to Medina.The tide of enthusiasm became irresistible; and Abdullah bin Ubayy and his party felt it wise to follow their tribesmen into the new faith. They did not realise at the time that the establishment of Islam would mean the frustration of their own hopes. When, however, the power of Islam became established, they realised that they had put an end to their hopes. This realisation destroyed any attachment they had for Islam. Instead, they developed actual hostility towards it. But as a preponderating majority of their tribesmen had already become zealous followers of Islam, they could not openly leave its fold. Thus came into being the hypocrites- a party professing Islam outwardly but at heart hostile to it. Not strong enough to oppose Islam openly, they naturally thought of entering into a secret alliance with the Jews in order to injure the cause of Islam. In the beginning they had nothing to do with the Meccans for whom they bore a long-standing tribal antipathy. After the battle of Uhud, however, at the instigation of the Jews and prompted by their own jealousy, they forgot their enmity and began secretly to conspire with the Quraish of Mecca, keeping up a show of attachment for Islam. Their leader Abdullah continued to accompany the Holy Prophetpbuh in many of his expeditions.

In the Qur'an this party of hypocrites is mentioned in several places. Their last act of hostility towards Islam was their attempt, after the fall of Mecca, to conspire with the Byzantine Christian

30 TA'LEEM


power. The occasion was the Tabuk expedition led by the Holy Prophetpbuh in the ninth year of Hijra. The attempt met with discomfiture. It was probably the shock of its failure that caused, only two months later, the death of Abdullah bin Ubayy. The party then broke up. Some of its members entered Islam sincerely; others ended their days in obscurity.

لالرلدلو ریسفتل-لالت 10

یک اتلب ےہ الس ںی اھکل ےہ ہکل‘ل‘لرگمل’ل’ ت

�ن�ولر الاغلت وج الرلدلو یک ل�

نل‘ل‘لرگمل’ل’لا ظفل الس ہگج ولالو ا رلہم ےہل۔لالس ہگج ’ل’لالولر ‘ل‘ ا ظفل حیحص وہفملم الرہ ںیہن رکلال۔�

ے الس ہگج ولالو ےک ںیہ ۔لس م ے الاک رلہع تغل الرلدلو ےک اطملقل‘ل‘لرگمل’ل’لایک ےہل۔ نم�� ےل‘ل‘لالں ہمہ ’ل’لےک وہلے ںیہ الولر یہ

نم�� لےک

لہ ریکلل-ل- الس الرم یک اللت ےہ ہک الال ہصح ولالت ےک اسلھ اللم ےہ رگم وہفملم ںی ولہ الگ ہلمج یک تیثیح رلات ےہل۔

Verse 11

ذبون

بما کانوا یک ضا و لھ عذاب الی ض فزادھ اہلل م بھ م ف قل

Translation : In their hearts was a disease and Allah has increased their disease to them; and for them is a grievous punishment because they lied.

لرلہمل: الن ےک دلوللں ںی امیبلرلی ےہل۔لس الہل ے الن وک امیبلرلی ںی ڑبلا دلال۔ الولر الن ےک ےئلیک تہب دلرلدلانلک ذعلالب )لدقلر (لےہلوبلہ الس ےک ہک ولہ وھجلٹ

لوبلےت ےھتل۔

COMMENTARY :God speaks of two diseases of the heart: 1. كف i.e. disbelief; and (2) نفاق i.e. hypocrisy. The former has already been referred to in verses 7 and 8. The present verse refers to the disease of hypocrisy and points out that those suffering from it do not act as normal, healthy persons do.

The Holy Prophetpbuh has mentioned the following signs of hypocrisy. Says hepbuh, "When a hypocrite speaks, he lies; and when he makes a promise, he does not fulfil it; and when he is entrusted with anything, he acts dishonestly; and when he makes a contract, he breaks it; and when he engages in a dispute, he uses foul words" (Bukhari).

In the verse under comment the increase of hypocrisy is attributed to God, not because God increases it but because the increase results from disregard of His commands; also because it is God who finally dispenses the good and evil consequences of human actions. The Qur'an has only been revealed for healing diseases. Says Allah: O Mankind! There has come to you an exhortation from your Lord and a cure for whatever disease there is in the hearts (10: 58).

The increasing of disease also means that the expanding power of Islam was naturally increasing the disease of the hypocrites who were all the more forced to remain, against their will, in outward friendliness with the Muslims.

TA'LEEM 31


In the case of disbelievers the punishment mentioned is ــی ــذاب عظ whereas ,(great punishment) عin the case of hypocrites it is عــذاب الــی (grievous punishment). This is because disbelievers express their disbelief and enmity openly, while hypocrites keep their feelings of hatred and malice concealed in their hearts, thinking that they are thereby deriving twofold pleasure-one of enmity towards Islam and the other of be fooling the Muslims. So the retribution in store for the hypocrites is characterised by special pain and anguish-a fit recompense for their false pleasure.

لالرلدلو ریسفتل-لالت 11ل’ل’لاهللا ے الن یک امیبلرلی وک الولر یھب ڑبلالدلال‘ل‘ ےک رقفلہ ےس ہ رملالد ںیہن ہک اهللا اعتلی ے الن انملوقلں وک الن یک ےب الاملی ںی الولر ڑبلالدلال،لہک الس ےک ینعم ہ ںیہ ہک

لاهللا اعتلی ے الرلالر الےس اشنلانلت دلاھلے نج ےک ہجیتن ںی ولہ املسملونلں ےس الولر یھب ڈلرلے ےگل الولر انملتق رکلے ےگل۔

Verse 12

ون ن مصل ا انما ن و اذا قیل لھ ل تفسدوا ف الرض قالوTranslation : And when it is said to them: 'Create not disorder on the earth, they say: 'We are

only promoters of peace'.

لرلہم: لالولر بج الںیہن اہک اجلا ےہ ہک زلنی ںی اسفلد ہن رکلولو ولہ ےتہک ںیہ ہک م و ضحم الالصلح رکلے ولالے ںیہل۔

COMMENTARY :The hypocrites tried to create disturbance in various ways: (1) they tried to sow discord among the Muslims themselves by instigating the انصار i.e. Medinite Helpers against the لاهلرلن i.e. Meccan Refugees (63: 8,9); (2) sometimes they imputed motives to the Holy Prophetpbuh in the distribution of alms (9: 58), or his system of gathering information (9: 61); (3) sometimes they tried to undermine the spirit of the Muslims (9: 50), or to demoralise them by spreading rumours (4:84); (4) sometimes they encouraged non-Muslims to fight against Muslims (59 : 12).

In the present verse reference is made to the double-dealing of the hypocrites. Confronted with this the hypocrites invariably pleaded that they were prompted by nothing but sincerity of purpose and that their intention was not to create ill-win but to establish mutual cordiality and peace. This is the typical defence of all mischief-makers.

The presence of hypocrites and malcontents is inevitable in every organised society. In a society, not properly organised, it is easy for disaffected members to leave. But in a well organised community, the malcontents find it difficult to leave. So they remain within and carry on their nefarious activities secretly. The presence of hypocrites is not a sign of weakness but rather of strength in a community. But this should not make a community neglectful about them. On the contrary, it is imperative that malcontents and hypocrites should be closely watched and properly dealt with, as and when circumstances require. The Holy Prophetpbuh was ever watchful of this class.

32 TA'LEEM


Verse 13

ون انھ ھ المفسدون و لكن ل یشعال

Translation : Beware! it is surely they who create disorder, but they do not perceive it.

لرلہم: لربلدلالر ! لانی لولی ںیہ وج اسفلد رکلے ولالے ںیہ نک ولہ وعشلر ںیہن رلےتل۔COMMENTARY :In the last verse the hypocrites insinuated that it was not they but the main body of Muslims who caused disorder. The reply to this insinuation is given in the present verse in the emphatic words, Beware! It is surely they who create disorder.

The last words of the verse signify that the hypocrites lack the faculty of insight. If, instead of fabricating a defence for their duplicity, they had tried only to study their own mind, they could have easily perceived that it was not the desire of peace or reform but cowardice and jealousy that prompted their loathsome conduct.


اللےک ینعم ولس الولر وہلایلر رکلے ےک وہلے ںیہل۔لہن ہک دلیک دلےن ےک ۔لسل‘ل‘لربلدلالرل’ل’لےک اجبلے ‘ل‘لالن وھکلل رک ونسل’ل’لےک الافلظ رلےھ ےئ ںیہ وج وہلایلر لرکلے ےک ےیل الامعلل وہلے ںیہل۔

لرلی زلالن ںی واو لالولر لكن دلو ظفل فطع ےک ںیہ الولر الک دلولرلے یک الدی رکلا ےہل۔لالرلدلو ںی الس یک ہگج ‘ل‘لاہلں رگمل’ل’لال‘ل‘لرگمل’ل’لا ظفل الامعلل

لرکلے ںیہل۔

Verse 14

فھآء و انھ ھ السفھآء ال امن الس

ا انؤمن كما اس قالو امن الن

و اذا قیل لھ امنوا کما

لكن ل یعلمون Translation : And when it is said to them, 'Believe as other people have believed,' they say: 'Shall we believe as the foolish have believed?' Beware! it is surely they that are foolish, but they do not know.

لرلہم: لالولر بج الن ےس اہک اجلا ےہ ہک الاملن ے الولاسیج ہک وللگ الاملن ے الے ںیہل۔لےتہک ںیہ ہک ایک م الاملن ے الںیلےسیج ےب ولوقلف الاملن الے ںیہل۔

لربلدلالر ! لولہ وخلدلی و ںیہ وج ےب ولوقلف ںیہل۔ نک ولہ ملع ںیہن رلےتل۔

COMMENTARY :The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were, like fools, squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.

TA'LEEM 33


The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their lives and property by maintaining friendly relations with the disbelievers, while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5: 59; 8: 50; 9 : 79 & 63: 8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9 : 85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.

In fulfilment of this prophecy Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.

Verse 15

ــن ــا ن ــم انم ــا معک ا ان ــو ــیطینھ قال ا ال ش ــل ــا و اذا خ ا امن ــو ــوا قال ــن امن ــوا الذی و اذا لق مســتھزءون

Translation : And when they meet those who believe, they say: 'We believe'; but when they are alone with their ringleaders, they say, 'We are certainly with you; we are only mocking.'

لرلہم: لالولر بج ولہ الن وللولں ےس ےتلم ںیہ وج الاملن الے ںیہ و ےتہک ںیہ م یھب الاملن ے الےلالولر بج الےن اطیشلونلں یک رلف الگ وہ اجلے ںیہلو

لےتہک ںیہ انی لم اہمتلرلے اسلھ ںیہل۔ م و )لالن ےس( لرصلف رخسمت رک رلےہ ےھتل۔

COMMENTARY :The context of the verse makes it clear that by لایلني is here meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits.

Reference to such leaders has been made in 33: 68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from the truth.


تم د لین رہ رلش الولر دح ےس اجتلولز رکلے ولالال،لزی الےن الدلے ےک الابلر ےس ے ںیہ کل عا ت منم�� شیطی شیطان لیک عمج ےہ الولر اطیشلن ےک

ے دلولر وہلے ولالے ےک یھب ںیہل)لالرلبل(لس ایلني ےس رملالدلانملوقلں ےک ولہ رلدلالر الولر ڈیللرلںیہ وجلوخلد قح ےس دلولر وہلےک ںیہ الولر دلولرلولں وک نم�� لالس ےک

لاک رلےہ ںیہ۔

34 TA'LEEM


Verse 16

ھ ف طغیانھ یعمھون اہلل یستھزئ بھ و یمدTranslation : Allah will punish their mockery, and will let them continue in their transgression, wandering blindly.

لرلہمل:لالہل )لرضلولر (لالن ےک رخسمت ا وجلالب دلے اگل۔لالولر الںیہن ھچک رلہ تلہم دلے اگلہک ولہ الین رلویلں ںی ےتکٹھب رلںیہل۔

COMMENTARY :In this verse the word یســتھزی (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Qur'an is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read ھــا

ل

ث م

ۃ

ئ ۃ ســی

ئ ا ســی

و

,i.e. the penalty for an evil وجــز

is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2: 195 the word (transgression) is used for the punishment of transgression.

Thus the expression اہلل یســتھزی بــھ does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Qur'an which condemns jest and ridicule as marks of ignorance (2: 68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?

The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6 : 111 and 35 : 38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.


اهللا یستھز ی بھ لا یظ رلہم ہ ےہ ہک ‘ل‘لاهللا الن ےک اسلھ یسنہ رکلاگل’ل’ نک الس ےک اجبلے م ے ہ رلہم ایک ےہ ہک ‘ل‘لاهللا الںیہن یسنہ یک زسلا لدلاگل’ل’ الس یک ولہ ہ ےہ ہک رلی زلالن ںی زجلالے رلم ےک ےیل یھب رلم ےک ظفل الامعلل رکلےیل اجلے ںیہل۔لالس ےیل الالم رلالب ے الین اتلب رفملدلالت ںی

زو ین اهللا الن وک یسنہ یک زسلا د ے اگل۔

لالس الت ےک ہ ینعم ےیک ںیہ یازیھ جزائ ال

ے وہلے ںیہ ۔لا مھل ین رلدلالر وک تلہم دلی الولر الس ےس رلے ا اطملہب ھچک رلہ ےک ےیل رلک نم�� ھ مد لےس ےہ الولرمد المدیون لےک یمد

لرکلدلا ۔لالس ےیل م ے الس الت ا رلہم ہ ایک ےہ ہک الن وک ےتکہب وہلے وھچلڑلدلاگل۔

Verse 17

ارتھ و ما کانوا مھتدین دی فا ربت ت

للۃ بال وا الض ئک الذین اشت اولTranslation :These are they who have taken error in exchange for guidance; but their traffic has brought them no gain, nor are they rightly guided.

TA'LEEM 35


لرلہمل:لیہ ولہ وللگ ںیہ وہنجلں ے دہلالت ےک دبلہ ںی رمگلالی رلد یل۔لس الن یک اجتلرلت عفن شخب ہن وہلی الولر ولہ دہلالت اپلے ولالے ہن وہ ےکل۔

COMMENTARY :The expression, who have taken error in exchange for guidance, means: (1) that they have given up guidance and taken error instead; or (2) that both guidance and error were offered to them but they preferred error and refused guidance. Both these meanings apply here. According to the first, the verse would mean that originally everybody is endowed with a pure nature and the best of capacities (30:31 ; 95:5), but, owing to wrong training or wrongdoing, the original nature and capacities become lost. In this case “guidance” would mean the nature or capacities with which every man is endowed by God, and “exchange” would mean that through making wrong use people lose the God-given guidance, landing themselves in error instead. According to the second meaning, the verse would signify that through His Messengers, God communicates to man only truth and guidance, whereas Satan presents to him his own evil teaching. Wrong choice by man results in his acceptance of error instead of guidance.

This traffic, however, brings the hypocrites no gain. They believe that by preferring the promptings of Satan to the guidance of God they would reap a good profit in this life. But, says God, they will reap no such profit. On the contrary, they will be the losers and suffer humiliation through their own wrong choice.

The words, nor are they rightly guided, point to yet another consequence of the wrong choice of hypocrites. They will not only suffer loss and humiliation in this life, but will also suffer punishment in the life to come, for being deprived of guidance they will not reach the goal. Thus the words, their traffic has brought them no gain, refer to the benefits that accrue to one in this life, and the words, nor are they rightly guided, refer to the end they will meet in the life to come.

The verse teaches an important truth. Every action of man is attended by two kinds of results, one immediate and the other deferred. A person who is detected in theft suffers punishment and humiliation in this life. This is the immediate consequence of his action. The deferred consequence is that by the same action he reduces his ability to find and accept the truth and guidance. Similarly, when a person does a good deed, the immediate result is that he is pleased with himself and rises in the estimation of others. The deferred consequence is that he increases his power of finding and accepting the truth and guidance. It is the deferred consequences that are referred to in the expression, nor are they rightly guided.

Verse 18

اضآءت ما حول ذھب اہلل بنورھ و ترکھ ف ظلمت ل ا مثلھ کمثل الذی استوقد نارا فلم

ون یبصTranslation :Their case is like the case of a person who kindled a fire; and when it lighted up all around him, Allah took away their light and left them in thick darkness; they see not.

لرلہمل:لالن یک اثملل الس صخش یک احلت یک الدن ےہ سج ے الگ ڑھبلالیل۔ س بج الس )لالگ (لے الس ےک الولل وک رلولن رک دلال، لالہل )لالن ڑھبلالے

36 TA'LEEM


لولالوللںل(لا لونلر ے ایگ الولر الںیہن الدلریلولں ںی وھچلڑ دلا ہک ولہ ھچک دلھک ںیہن لےت ےھتل۔COMMENTARY :The verse speaks of hypocrites who were unbelievers at heart but outwardly formed part of the Muslim community. The light of the Holy Prophetpbuh or the light of Islam touched their outside, but owing to the diseased condition of their hearts it could not penetrate their inside, which is essential for true religious conversion; so they remained virtually deprived of that light. "The kindler of fire" in the verse can mean either: (1) the class of hypocrites who kindled a fire for themselves, i.e., they accepted the light of Islam but when the light grew in intensity and lit up the surroundings, their hidden disease got the better of them and they lost the light and were left in utter darkness. Or, (2) it may mean the Holy Prophetpbuh of Islam who, under God's command, kindled a fire or a light but then the class of hypocrites came into being, whom the light touched but did not penetrate. Though apparently in light, they were really deprived of it, and owing to the disease of their heart their deprivation grew as the light increased.

By 'a fire' is meant, the: light of divine teaching and heavenly Signs. This is corroborated by other passages in the Qur'an. In 28: 30, 31 it is said that Moses saw a fire near Mount Sinai and, approaching it, he heard a voice, saying, ‘0 Moses, verily I, even I, am Allah, the Lord of the worlds’. Elsewhere in the Qur'an divine revelation is compared to "fire" and it is stated that some human beings possessing extraordinary spiritual potency are near to being lit up even without divine revelation (24 : 36). Thus, according to the Qur'an, the word "fire" sometimes signifies the light of divine teaching and heavenly Signs, and in the present verse the word has been used in this very sense.

According to Arab usage, the word "fire" is sometimes also used for war. In 5: 65 the Jews are said to have lighted the fire of war. In this sense, the verse would mean that hypocrites conspired with disbelievers to wage war against Islam. But the war only served to increase the power of Islam, leaving the hypocrites utterly confounded.

The words, Allah took away their light, may mean that the wars tore away from the hypocrites the bright mantle of Islam with which they had disguised themselves. The wars not only failed to bring the expected victory to the disbelievers, but also helped to expose the hypocrites who betrayed themselves by failing to join up with the Muslims and to share the perils of the wars with them. The gradual extension and elaboration of the teachings of Islam also helped the exposure. The more commands there were to obey, the more burdensome did obedience prove to the hypocrites.

The expression, ‘left them in thick darkness; they see not’, means that the hypocrites had fomented the wars in order to re-establish their influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity.

If the word “fire” means the light of Islam, the verse would signify that though the light of Islam touched the hypocrites on the outside, yet their hearts remained unaffected by it. God deprived

TA'LEEM 37


them not only of the light of revelation with all its blessings but also of the light of conscience which He has implanted in the nature of man.


مثلھ کمثل الذی استوقد نارا لرلی زلالن ںی نار ا ظفل گنج ےک ےیل یھب وبلا اجلا ےہل۔لس الت ا بلطم ہ ےہ ہک انملوقلں ے املسملونلں لوک رہلالے ےک ےیل افکلر ےس ڑللولالدلا ۔لرگم بج گنج لیھپ یئگ و ہجیتن الٹ الکن ۔لاملسملن تیج ےئ الولر اهللالاعتلی ے انملوقلں وک الیس احلت ںی وھچلڑ دلا ہک الن وک

لالس النھ ےس ےنلکن ا وکلی رلالہت رظ ںیہن الا اھت الولر الدلولں یک رلح الدلر لالدلر الرلے رھپلے ےھتل۔

لالدلریلولں ا ظفل الس الرم ےک الاہلر ےک ےیل الامعلل ایک ایگ ےہ ہک رصلف الرہلی الرلیک ی ںیہن ہک الولر یئک مسق ےک رطخلالت یھب القح وہلےئ ںیہ ۔لالرلدلو ںی ولہک

لالدلریلے ا ظفل الس ولہع ر عمج ےک ہغیص ںی الامعلل ںیہن وہلا الولر الر رک یھب ںیل و ولہ ینعم ںیہن دلات وج رلی ےس الرہ وہلے ںیہ الس ےیلل‘ل‘لمسق مسق ےکل’ل’ الافلظ

لوطلط ولالدحلالی ںی ڑبلالدلےئ ےئ ںیہ ا الل وہفملم ڑپلےن ولالے ر ولالح وہلاجلےل۔ رلالن رکلم ںی ہ ظفل ہشیمہ عمج ےک ولر ر الامعلل وہلا ےہ ویلہک بج

لیھب الامعلل وہلا ےہ یسک الالخلی الرلولاحلی الرم یک لیثمت ایبلن رکلے ےک ےیل وہلا ےہ الولر انلہ الولر دب الالخلایلں الیل ںیہن رلںیلہک الک انلہ دلولرلے انلہ وک الولر الک

لتبیصم دلولرلی تبیصم وک یتچنیھک ےہل۔

Verse 19

م عم فھ ل یرجعون

بک صم

Translation :They are deaf, dumb and blind; so they will not return.

لرلہمل:لولہ رہبلے ںیہل، لولہ ولےگ ںیہل، لولہ الدلے ںیہل۔لس ولہ )لدہلالت یک رلف (لںیہن وللںی ےگل۔

COMMENTARY :The verse aptly describes the mental condition of the class of hypocrites mentioned in the previous verse. The first cause of their going astray was that they had turned a deaf ear to the admonitions of the Prophet. Secondly, they did not give straightforward expression to their doubts to have them dispelled. Exaggerated pride and self-esteem prevented them from asking questions. Lastly, they had become insensitive to the progress Islam was making and the change it had effected in its followers. As they made no use of their ears, their tongues and their eyes, they are spoken of as deaf, dumb and blind. The words, they will not return, point to an important truth. Man is born with a pure nature-the nature of Islam-and it is only by his evil deeds that he corrupts himself. So the words, they will not return, allude to the fact that these men have strayed away from their original good nature, and though God is calling them back to the pristine purity of their nature, they will not return.

Verse 20

واعق حذر ن الص اذانھ م ن اصابعھ ف مآء فیہ ظلمت و رعد و برق یعل ن الس ب م او كصی بالكفین

الموت و اہلل میط

Translation :Or it is like a heavy rain from the clouds, wherein is thick darkness and thunder and lightning; they put their fingers into their ears because of the thunder-claps for fear of death, and

38 TA'LEEM


Allah encompasses the disbelievers.

لرلہمل:لا )لالن یک اثملل( لالس الرلش یک ی ےہلوج الاملن ےس الرلی ےہل۔لالس ںی الدلریلے یھب ںیہ الولر ڑکلک یھب الولر یلجب یھبل۔لولہ یلجب ےک ڑکلوکلں یک ولہ ےس ل،

لولت ےک ڈلر ےس الین الایللں الےن الونلں ںی ڈلالل ےتیل ںیہل۔لالولر الہل الرفلولں وک ریھگلے ںی ےئل وہلے ےہل۔

COMMENTARY :This verse refers to the second class of hypocrites, viz., those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.

Islam has no place even for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Qur'an, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.

This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works-with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from Heaven. (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in v. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move. (c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted. (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word لالو (or) has been placed between the two verses. They are two separate classes and not the same class.

The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.

TA'LEEM 39


Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage, the dawning of a new era in even greater splendour and effulgence.

The word لالوصلاعق (thunder-clap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one's ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is no use for the hypocrites to try to escape the implications and consequences of war.

The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.


لولالو الس ہگج احلہی ےہل۔لبلطم ہ ےہ ہک بج افکلر دخلا اعتلی یک رلت ےلت الےئ ںیہ الولر ابتلہ وہلے ولالے ںیہ و رھپ الن ےس ڈلرلان املت ںیہن و الولر ایک ےہل۔ ولہک

لولالو احلہی ےہ الس ےیل الس ا رلہم ‘ل‘لاحلالہکل’ل’لایک ایگ ےہل۔

Verse 21

اظلم علیھ قاموا و لو شآء اہلل شوا فیہ ٭ و اذا اضآء لھ مق یطف ابصارھ کلما یکاد الب

ء قدیر لذھب بسمعھ و ابصارھ ان اہلل عل کل شTranslation :The lightning might well-nigh snatch away their sight; whenever it shines upon them, they walk therein; and when it becomes dark to them, they stand still. And if Allah willed, He could take away their hearing and their sight; surely, Allah has the power to do all that He wills.

لرلہمل:لرلب ےہ ہک یلجب الن یک انیبلی الک ےل۔لبج یھبک ولہ الن )لوک رلالہ دلاھلے (لےئلیکلیتک ےہ ولہ الس ںی )لھچک (لےت ںیہل۔لالولر بج ولہ الن رلالدلریلا رک

لدلیت ےہلو رہھٹ اجلے ںیہل۔لالولر الر الہل اچلےہ و الن یک ونشلالی یھب ے اجلےلالولر الن یک انیبلی یھبل۔ انی لالہل رہ زیچ ر ےس ولہ اچلےہ دلالیم دقلرلت رلات ےہل۔

COMMENTARY :The verse purports to say that these hypocrites -the hypocrites described as weak believers-are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolised by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness

40 TA'LEEM


and helps the wayfarer to move on. In this case it symbolises the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder i.e. when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the Faithful.

The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not till then been deprived of their hearing or sight. It was still open to them to submit to the teaching of the Qur'an completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims- they would lose all sight and all hearing.

The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.

The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc.

Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting away into a state of لرفک (disbelief) or against becoming لانملق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.


لالع رکلدلات لذھب لےک ینعم ںیہ ۔لویلہک رلی ںی ذھب بہ لےک الک ینعم ازا ل ےک یھب وہلے ںیہ ، ین الع رکلدلال، دلولر رکلدلال۔ل)لالرلبل(

ے الم افلل نجم�� ی لالم وہلے ےک اللولہ دصملر یھب ےہ الولر دصملر �

ی ا رلہم ‘ل‘لالرمل’ل’ الولر ‘ل‘لالتل’ل’ ولریغلہ ےس ایک اجلا ےہل۔لرگم ش

دیل۔ش

ئ ق

ش

ع ک

ے الم وعفملل الامعلل وہلا ےہ ین اچلی وہلی زیچ ۔لالولر الت ےک حیحص ینعم ہ ںیہ ہک اهللا رہ الس الرم ر سج نجم�� ی �

لالولر الم وعفملل وہلاتکس ےہل۔لالس الت ںی ش

لا ولہ الرلالدلہ رکلے انیقی وپلرلی رلح اقلدلر ےہل۔لالن ونعملں وک ولالح رکلے ےک ےیل وطلط ولدحلالی ںی ضع الافلظ ڑبلالدلےئ ےئ ںیہل۔لبج کت الن ونعملں وک

دی لابلہغ ا ہغیص لدملرظ ہن رلاھ اجلے انلولالوفلں وک دلولا گ اجلا ےہل۔لیتح ےک ضع وللگ ہہک دلےت ںیہ ہک ایک دخلا ولرلی ر اقلدلر ےہ ا رملے ر اقلدلر ےہل؟ ق

لےہ الولر رثکلت الولر تمظع ر دلالت رکلا ےہل۔لالم ولر ر ‘ل‘لڑبلا اقلدلر ’ل’ الولر ‘ل‘لتہب اقلدلرل’ل’لا لس ا رلہم وہلا ےہل۔لنک الرلدلو ںی بج وعفملل ذملوکلر وہ و ڑبلا ا تہب

لےک الافلظ الامعلل ںیہن وہلےت ہک ہ وہفملم ‘ل‘لوپلرلا وپلرلال’ل’لا ‘ل‘لوپلرلی رلحل’ل’لیک مسق ےک الافلظ ےس الدلا ایک اجلا ےہ ۔لانلہ م ے ‘ل‘لوپلرلی رلحل’ل’ ےک الافلظ الامعلل

لرکلےک الس وہفملم وک الدلا ایک اجلا ےہل۔

TA'LEEM 41



Prayers After Salat:

ت طن

ا

ب ال

ن

فر الذ

یغ

ہ لان

ب ف

نفرل ذ

ا غ

ب ف

ن

ت بذ

ف

س و اعت

فمت ن

ل

ظ

رب ان

rabbi inne zalamtu nafsee wa'taraftu bi-dhambee faghfirlee dhunoobee fa-innahoo laa yaghfirudh- dhunooba illaa anta.

لالے ریملے رلب ! انی ںی ے ملظ ایک الین اجلن ر الولر ںی الرلالر رکلا وہلں الےن انلہ ال۔ س شخب دلے ےھجم ریملے انلہل۔ س انی ںیہن وکلی

لےنشخب ولالا انلوہلں ا رگم و یل۔O my Lord, I have wronged my soul, and I admit to my sins; so, forgive me my sins, for there is

none other to forgive sins but You!




EnglishMeaning in


ار القھ al-Qahhaar The Most Supreme ج�رلولت لاصلب �ج�

“...Say, ‘Allah alone is the Creator of all things, and He is the One, the Most Supreme."

(13:17)

اح الفت al-Fattaah

The Opener(of the doors of success); The Judge

لوھکلےن ولالا لتہب ولالح ہلصیف

لرکلے ولالا

“Say, ‘Our Lord will bring us all together; then He will judge between us with truth: and He is the Great Judge, the All- Knowing.’”

(34:27)

العلی al-Aleem The All -Knowing لاجلےن ولالا

“To Allah belongs the East and the West; so whithersoever you turn, there will be the face of Allah. Surely , Allah is Bountiful, All Knowing”

(2:116)


42 TA'LEEM



One Who Brings Up an Orphan will Share His Abode in Paradise

with the Holy Prophetsaw

لومیلںلیک رلولرلش رکلے ولالا الاسلن تنج ںی رلولل اپلک ملسو هيلع هللا ىلص لےک اسلھ وہلاگ

عــن ســھل بــن ســعد قــال قــال رســول اہلل صــل اہلل علیــہ و ســلم انــا و کافــل الیتــیــۃ كھاتی ن

ف ال

لرلہم: للہ ن دعس لایبلن رکلے ںیہ ہک الرضلت ملسو هيلع هللا ىلص رفلالے ےھت ہک ںی الولر میتی یک رلولرلش الولر افحلت رکلے ولالا املسملن

لتنج ںی الس رلح وہلں ےگ سج رلح ہک ریملی ہ دلو الایللں ںیہ الولر ہ رفلالے وہلے الپ ے الےن اہلھ یک دلو الایللں الاھ رک الم

لویلت رک دلںل۔

Narrated by Ḥaḍrat Sahl bin Sa‘d, Allāh be pleased with him: Said the Holy Prophet of Allāh (blessings of Allāh be on him and His peace):

“I and the guardian of the orphan will be in the Paradise close together like two fingers,”

and the Prophet of Allāh (peace and blessings of Allāh be on him) demonstrated it by closing his two fingers together.

(Tirmidhī)

Explanatory Note:The orphans are a highly valuable possession of a community and Islām lays very great stress on their care and upbringing. The words of this Ḥadīth convey, accordingly, that emphasis. The Holy Prophet (peace of Allāh be on him and His blessings) says about the Muslim who looks after the orphan that he will be so close to him in the Paradise as two fingers of the hand are close to one another. After this peremptory command, which carries with it such extraordinary reward, no true Muslim can neglect the duty of bringing up well and taking good care of orphans. In the care of orphans, only the object of looking after and upbringing of helpless and supportless children is not served. A little reflection will show that this institution stimulates the spirit of sacrifice among the members of the community when the individual members of a community are assured that, in the event of their death in national service, their orphaned children will not be left helpless and unprotected after them but will, on the contrary, be well looked after by their relatives or other members of the community, they will certainly be foremost in courageously offering every kind of sacrifice. And this will stimulate the spirit of service and sacrifice among all the members of the community. The proper care of the orphans is not only the means of saving minor children from spiritual, moral and financial ruin, but is also a great means of stimulating the general prosperity of the community and its spirit of sacrifice. But it is a matter of deep regret that Muslims of our times are very neglectful in respect of this sacred duty. Often even the near relatives, instead

TA'LEEM 43


of acting as guardians of orphans, misappropriate their property, and by their neglect of those [duties], become the means of their educational and moral morass. In the orphanages run by different offices, the orphans’ feelings of self-respect and self-estimation are so grievously hurt that orphans turn practically into beggars in the end. It calls for an urgent remedy. The distant and near relations who assume the role of guardians to their orphankinsmen owe it to them to provide adequately for the education and high moral and cultural discipline of their wards and to take good care of their properties. The organizations that take up this service in their hands, likewise, should act as the parents of the orphans, and instead of making them beg from door-to-door, take appropriate measure to train them as self-respecting and useful members of society. Above all, they should never have cause to feel in their hearts that they are helpless and forlorn dependent on the charity of others. The orphans, on the other hand, have little ground to despair. They should always remember that the greatest of mankind, the chief of the two worlds and the Pride of Prophets (peace and blessings of Allāh be on him) was himself an orphan who had lost his father before his birth and his mother departed from this world when he was hardly seven years old. If they took to the path of virtue, God will not let them down. Who can give greater protection than God ?


ترشیح: لمیتی ےچب وقلم ا الک اہنلت یتمیق زخلالہن وہلے ںیہ الولر الاللم ے ومیلں یک رلولرلش الولر افحلت ےک قلعتم الاہلی الدی یک ےہل۔ انلہچ الس دحلث ےک الافلظ

لالس ریغ ومعملی الدی ےک ربملعلدلالر ںیہ ۔ الرضلت ملسو هيلع هللا ىلص میتی یک افحلت رکلے ولالے املسملن ےک قلعتم رفلالے ںیہ ہک ولہ تنج ںی ریملے الس دقلر رلب

لوہلاگ سج رلح الک اہلھ یک دلو الایللں الک دلولرلے ےک رلب وہلی ںیہل۔ الس الدیلی مکح ےک دعب سج ےک اسلھ الک ریغ ومعملی الاعلم یھب ولالہت ےہ وکلی

لاچس املسملن ومیلں یک رلولرلش الولر افحلت یک رلف ےس اغلل ںیہن وہ اتکس ۔ ومیلں یک دہگنلالت ںی رصلف ےب سب الولر ےب اہسلرلا وچبلں یک افحلت الولر رلتی

لا ولہپ ی وصقملد ںیہن ےہ ہک الر وغلر ایک اجلے و الس ےک ذلرلہع ےس وقلم ےک الرفلالد ںی رلالی یک رلولح یھب رلی رکلی ےہل۔ سج وقلم ےک الرفلالد الس الت ا نی

لرلےت وہلں ہک الر ولہ وقلی دخلت اجب الے وہلے وفلت وہ ےئ و الن ےک ےھچیپ الن یک میتی الولالد ےب سب الولر ےب اہسلرلا ںیہن رلہ اجلے یگ ہک الن ےک رلہت دلالر الولر

لوقلم ےک دلولرلے الرفلالد الن ےک میتی وچبلں ےک وپلرلی رلح لیفک وہلں ےگ و ولہ الزلا لرہ رلالی ےئلیک رلالت ےک اسلھ دقلم الاھلںی ےگ الولر الس رلح وقلم ےک الرفلالد

لںی وقلی دخلت الولر رلالی یک رلولح رلی رکلے یگل۔ س ومیلں یک افحلت ا الاظلم رصلف ان الغ وچبلں وک رلولاحلی الولر الالخلی الولر الی ابتلی ےس اچبلے ا ذلرلہع

لی ںیہن ہک وقلم یک ومجملی رلی الولر وقلم ںی رلالی یک رلولح وک رفلولغ دلےن ا یھب اھبلرلی ذلرلہع ےہل۔

لرگم الوسلس ےہ ہک الج ل املسملونلں ںی الس دقلس رفلہض یک رلف ےس تخس تلفغ رلی اجلی ےہل۔ اسب الولاقلت رلیب رلہت دلالرلومیلں ا احملظ ےننب یک اجبلے

لالن ےک الولالل وک وللےن الولر الںیہن تلفغ یک احلت ںی وھچلڑ رک یمیلعت الولر رلیت احللظ ےس ابتلہ رکلے ا الث ن اجلے ںیہ الولر وج میتی اخلے فلتخم الدلالرلولں یک رلف

لےس اقلم ںیہ الن ںی ومعلا لومیلں ےک ذجلالت وخلدلدلالرلی الولر زعلت سفن وک رلی رلح الچک اجلا ےہ الولر میتی ےچب المع لکھ ےگنم ریقف ن رک رلہ اجلے ںیہل۔ س الس

لاعلہل ںی ڑبلی الالصلح یک رضلولت ےہ ۔ وج رلہت دلالر الےن زعلز ومیلں ےک ولی رلالر اپلںی الن ا رفلض ےہ ہک الن یک میل و رلتی الولر الن ےک ریکلرٹ یک دنلبلی

لالولر الن ےک الولالل یک افحلت ا وپلرلا وپلرلا الاملم رکلں الولر وج الدلالرلے الس الم وک الےنلاہلھ ںی ںیل الن ےک الرلونلں ا رفلض ےہ ہک میتی وچبلں ےئلیک الپ یک رلح

لن رک رلںیہ الولر الںیہن دلر دلر ےک ولالی انبلے یک اجبلے وقلم ےک وخلد دلالر الولر دیفم ربمم انبلے یک دتلری الایلر رکلں الولر بس ےس ڑبلی الت ہ ےہ ہک الن ےک دلوللں

لںی ہ الاسلس ہن دیلا وہ ے دلں ہک م ولا ےب سب الولر ےب س وہ رک دلولرلولں یک ریخلالت ر ڑپلے ںیہل۔

لدلولرلی رلف میتی وچبلں ےئلیک یھب الویلی یک وکلی ولہ ںیہن ۔ الںیہن ہ الت ہشیمہ الد رلین اچلےئ ہک دلای ا بس ےس ڑبلا الاسلن دیس الوکلنی رخف الالایلء ملسو هيلع هللا ىلص یھب

44 TA'LEEM


لالک میتی اھت الولر میتی یھب ولہ سج ا الپ الس یک دیلالش ےس ےلہپ وفلت وہ ایگلاھت الولر الس یک الں یھب الس ھچ اسلت اسلہ ہچب وک وھچلڑ رک دلای ےس رلتص وہ یئگ یھتل۔لس

لالر ولہ یکین ا رلالہت الایلر رکلں ےگ و انی لدخلا یھب الںیہن رہ زگ الع ںیہن رکلے اگلالولر دخلا ےس ڑبلھ رک س یک افکلت وہ یتکس ےہل۔

)لاچلسی وجلالرہ اپلرلےلہح 65-66(

5. MALFOOZAT �لل۔ وفلملالتIn these days, the Unity and Existence of God are subject to powerful attacks. The Christians have tried hard and have written a good deal on the subject, but whatever they have said or written, is about the God of Islam and not about a dead, crucified and helpless god. We affirm it confidently that whoever begins to write on the Existence and Being of God Almighty, would in the end have to revert to the God that is presented by Islam, because every leaf of the book of nature points to Him and naturally every man carries His impress within himself.

(Malfoozat, Vol. I, p. 83; The Essence Of Islam Vol.1, p.170)

لاللک ولدی الولر یتسہ الیہ ر تہب زلولر الولر ےلمح وہ رلےہ ںیہل۔ اسیعلویلں ے یھب تہب ھچک زلولر الرلا الولر اھکل ےہ نک وج ھچک اہک الولر اھکل ولہ الاللم ےک دخلا یک الت ی

لاھکل ےہل۔لہن ہک الک رملدلہل، ولصملب الولر الزج دخلا یک التل۔لم دلولی ےس ےتہک ںیہ ہک وج صخش اهللا اعتلی یک یتسہ الولر ولوجلد ر ملق الاھلے اگل۔لالس وک الر الر الی دخلا یک

لرلف الان ڑپلاگل۔لوج الاللم ے شیپ ایک ےہل۔لویلہک ہفیحص رطفلت ےک الک الک ےتپ ںی الس ا ہت ات ےہ الولر العب الاسلن الی دخلا ا شقن الےن الدلر رلات ےہل۔

)لوفلملالت ل،لدلج�لل،لہح �ل�لل، �ل�ل�ل�للء لالڈلنش(

I regret that I have not found words in which I should set out the evils of leaning towards anyone except God. People cringe before others and flatter them, which invokes the jealousy of God Almighty, and is tantamount to praying to people, from which God withdraws and which He casts aside. I set out the matter in a crude way, though it is not its true reality and yet it is easy to follow. A self-respecting man's jealousy would not tolerate another person establishing a relationship with his wife, as in such a case, he would consider his wretched wife worthy of being killed and very often that is what happens in fact. Similar is the jealousy of the Divine. Servitude and prayer are reserved for His Being. He does not approve that anyone else should be worshipped or should be called on in supplication. So remember well that to lean towards any beside Allah is to cut asunder from Him. Prayer and Unity—for Prayer is the name of the proclamation of Unity in practice—are without blessing and vain when they are empty of humility and nothingness and are not pursued with a single-minded heart!

(Malfoozat, Vol. I, pp. 167-168; The Essence Of Islam Vol.1, p.172)

لالوسلس ےہ ہک ےھجم ولہ ظفل ںیہن ےلم سج ےس ںی ریغ اهللا یک رلف رلوجلع رکلے یک رلالایلں ایبلن رک وکسلںل۔لوللولں ےک اپلس اج رکلت وخلالدم رکلے ںیہل۔لہ

لالت دخلا اعتلی یک ریغلت وک وجلش ںی الی ےہل۔لویلہک ہ و وللولں یک امنلز ےہل۔لس ولہ الس ےس اتٹہ الولر دلولر کنیھپ دلات ےہل۔لںی ولے الافلظ ںی الس وک ایبلن

�ی�ولرلیک ریغلت الس الت ا اقتلا ںیہن رکلی ہک ولہ الین ویبلی وک یسک ریغ نلرکلا وہلں و ہ الرم الس رلح ر ںیہن ےہ رگم ھجمس ںی وخلب الاتکس ےہ ہک ےسیج الک رملدع

لرملد ےک اسلھ قلعت دیلا رکلے وہلے دلھک ےک الولر سج رلح ر ولہ رملد الیس احلت ںی الس انلاکلر ولرلت وک ولالبج اللت اتھجمس ہک اسب الولاقلت الیس ولالرلدلالںی

لوہلاجلی ںیہل۔ الیس ی وجلش الولر ریغلت الوللتی ا ےہل۔لوبلدلت الولر دلا اخلص الی ذلالت ےک دملاقملل ںیہل۔ ولہ دنسپ ںیہن رکلاتکس ہک یسک الولر وک وبعملد رلالر دلا اجلولے

TA'LEEM 45


لا اکپلرلا اجلولےل۔لس وخلب الد رلوھکل۔لالولر وخلب الد رلوھکل۔لہک ریغ اهللا یک رلف انکھج دخلا ےس الان ےہل۔لامنلز الولر ولدی ھچک ی وہکل،لویلہک ولدی ےک یلمع الرلالر ا انلم

لامنلز ےہل۔لالس ولت ےب رلت الولرلوسلد وہلی ےہ بج الس ںیلیتس الولر تذلــل لیک رلولح الولر فینح دلل ہن وہل۔

)للوفلملالت ،لدلج�ل - ہح �ل�ل�ل-ل�ل�ل�ل - �ل�ل�ل�للء الڈلنش(ل


For Steadfastness and Allah’s Help لالت دقلی الولر رصنلت الیہ یک دلا

نا عل القوم الكفین۔ ت اقدامنا وانص ا و ثب رغ علینا صبربنآ اف

(البقرہ: 251)Rabba-naa afrigh àlainaa sabran-wa thabbit aqdaamanaa wan-surnaa àlal

qaumil kaafireen.

لالے امہلرلے رلب م ر ربص انلزلل رک الولر امہلرلے دقلولں وک ابثلت شخب الولر الرف وقلم ےک الخلف امہلرلی دملد رکل۔

O our Lord, pour forth steadfastness upon us and make our steps firm, and help usagainst the disbelieving people.(2:251)

(Prayer, translation and transliteration taken from: basics of Religious Education, p.137; Fifth Edition)


لوللح زملالر ریملزلا ابلرلک الدم

الولر اپلک وخ اھت رلا ابلرلک الدم وج اپلک لکش �ک�

� � رلں انب رکلرگ ا نلولہ الج م ےس دجلا وہلا ےہ امہلرلے دلل وک ح�

لھچک الےس ولے ہک رھپ ہن اجلےگ ےکھت یھب م رھپلاگج اگج رکلاہک ہک ‘ل‘لالی ےہ دنین ھجم وکل’ل’لیہ اھت الر ا وقلل نک

�دلا ے الےس البلا نلالبلے ولالا ےہ بس ےس ایپلرلا الی ہپ الے دلل و اجلں دفلا رکلرلس ےھت الھ الولر ھچک ےنیہم ہک بج �


Epitaph of Mirza Mubarak Ahmad

Mubarak Ahmad, the darling of my heart, Pure of countenance, and pure of heart;

He has departed from us today making the heart sad.

He said "I feel sleepy"; those were his last words, But so soundly he slept as could not be awakened, We failed to wake him up though we tried hard;

He was eight and a few months old when Allah summoned him; The Caller is, indeed, the Dearest,

For Him alone O my heart, lay down your life.

(Durr-e-Thamin; Translation taken from, The Essence of Islam Vol 1, p. 185)

46 TA'LEEM



م الناس وضیمھقد ھاضھ ظل

ان توا بعنایۃ المن فتثبNo doubt, they were crushed by the persecution and tyranny of their opponents

Nevertheless, they endured steadfastly by the grace of the Gracious God.

�دلالے انملن یک رہملالی ےس )لالےن دلن و الاملن ر (لالت دقلم رلےہل۔ نلکش اخملوفلں ےک ملظ و متس ے الن وک وچلر وچلر رکلدلا رھپ یھب ولہ �

نھب اللئام نشوبھ وعقارھقان ا بواھر الف فتھلل

The mean-spirited people robbed their valuables, and ravaged their homes

But (due to the spiritual wealth they acquired) their faces glowed from the (sparkling ) pearls of the Holy Qur'an.

لونیلں ے الن ےک الولالل ولایلں )لالولر اجلدیلالدلںل(لوللٹ ںیل رگم

لالن ےک رہچلے )لدلویلی الولالل ےک ولض( لرفلاقلن ےک )لرلولاحلی ولعلم و اعلرلف ےک( لولویلں ےس کمچ الےھل۔

Urdu and English translations taken from: Basics of Religious Education; Fifth Edition)


"The Life & Character of the Seal of Prophets".

Volume II Chapter II, p. 76- 94

By Mirza Bashir Ahmad MA. (Islam International Publications Ltd, Tilford, UK.)

•Manner of War in Arabia

•Categories of Islamic War

•Etiquette of Islamic Jihad

•Commencement of Jihad & Precautionary Measures of the Holy Prophetsa

خ لریلت اخلمت النییملسو هيلع هللا ىلص فنصم رضحلت رملزلا ریشب الدم المل۔لالے )لہح�ل�ل�ل ا�ل�ل�لل(

-لالاللی وگنجلں ےک الاسلم -لرلب ںی گنج ا رلق

-لالاغلز اہلد الولر الرضلت ملسو هيلع هللا ىلص یک الایلی دتلالری -لالاللی الدلالب اہلد

TA'LEEM 47




Chapter 3, pages 24-42.


لہلس الدملہ فینصت رضحلت اصلزبلالدلہ رملزلا ریشب الدم اصلب الم الے

لہح ربمن 28 لا 41


"Kashti e Nuh"

خ لیت ونلح









Memorisation Of A Portion Of The Holy Qur’an:

Surah Al-Rahman, verses 27- 52 with translation.

لیظ رلہع رلالن رکلم:



لولرلۃ الرلنم الت �ل�ل لا �ل�ل لع رلہع

48 TA'LEEM


TA'LEEM 49


2016-2017

TERM 3لرسلی ہس الی

50 TA'LEEM


1. HOLY Qur'an �لل۔ رلالن رکلمAL-BAQARAH RUKU 3

لولرلۃ الرقلۃ لرلوکلع �ل

Verse 22

قون اس اعبدوا ربکم الذی خلقکم و الذین من قبلكم لعلكم تت ایھا الن یTranslation : O ye men, worship your Lord Who created you and those who were before you,

that you may become righteous.

لرلہم: لالے وللو! لمت ابعلدلت رکلو الےن رلب یک سج ے ںیہمت دیلا ایک الولر الن وک یھب وج مت ےس ےلہپ ےھتل۔لا ہک مت وقتلی لالایلر رکلول۔COMMENTARY :As we have seen, the Qur'an began with the claim that the best Book of guidance can only come from a Being Who is All-Knowing and that such a being is Allah, the Creator and Sustainer of the world, Who has sent down the Qur'an for the guidance and perfection of mankind. This Book is (1) a perfect treasure-house, of all that is good and valuable, (2) is free from all defects, and (3) does not stop short at any stage of spiritual progress but carries men and women of all grades of righteousness to higher and still higher stages, and so on to unlimited progress. Having made this claim, the Qur'an proceeds to give a brief description of the three classes: believers, disbelievers and hypocrites.

Attention is then drawn to the fact that as the Qur'an enables the righteous to make greater and greater spiritual progress, everybody should try to become one of the righteous and earn the spiritual benefits of the Qur'an. Says the Qur'an: O ye men! Worship your Lord (i.e. enter into His service) . . . that you may become righteous.

Worship demands complete subjection, and the sense of subjection is generated in its perfection only when one and one's forefathers are all under obligation. History tells us that lives have been sacrificed for the sake of cruel kings simply because the ancestors of those kings had done some good to the ancestors of the people making the sacrifice. The feeling of obligation becomes stronger as generation after generation is laid under obligation. Therefore, it is a perfectly natural appeal which is made in the verse in the words: O ye men, worship your Lord Who created you and those who were before you.

The verse then proceeds to make it clear that the object of worship is not merely recognising and acknowledging God. If it were so, the worship of idols, however unjust, would not be so injurious. God is worshipped for the sake of attaining righteousness and spiritual perfection. How can false gods make man perfect spiritually, when they have not created him and have no knowledge of his powers or limitations?

The words ــون ــم تتق clearly point out that the command to (that you may become righteous) لعلك

TA'LEEM 51


worship is not for the benefit of God. It is for the benefit of man himself. Those who regard the Law as a curse look upon it only as a mere show of authority on the part of God. But the Qur'an clearly states that God's commands are for the guidance of man. They help to nurture all his latent powers. Such a teaching cannot be a curse. He who warns a blind person of a pit lying in front of him does not curse him. A doctor who prescribes for a suffering patient does no wrong to him.

There is another point to be remembered. The word رب means, He Who creates and then develops by degrees. At the birth of man, the foundation is laid for his perfect future development. If worship, on his part, does not lead to the perfection of his latent powers, that worship is no worship at all. It is a mere show or a lifeless form.

The clause لعلكــم تتقــون (that you may become righteous) teaches us to avoid not only those things which impair man's relation with God but also those which impair the relation between man and man. He who regards God as his Creator and Sustainer will look to Him for his needs and will not cast greedy looks at the wealth of others. He can never be untrue to his fellow-men, and will remain always at peace with them. The Companions of the Holy Prophetpbuh lived for God and looked only to Him. The peace which the world witnessed in their time remains unparalleled. Indeed there can be no peace, unless we are devoted to God. If Europe had been so devoted, she would not have been suffering from the mortal disease now eating into her vitals-the hunger for land and wealth.

This verse contains the first command of God given in the Qur'an. As the words, O Ye men, indicate, this command to worship God is addressed to all mankind and not to Arabs only, which shows that Islam, from the very beginning, claimed to be universal. It abolished the ideal of national religion and conceived mankind as one brotherhood.

The question "Who is to be worshipped" is answered by the word رب (Creator) in order to disavow false gods who have created nothing and are themselves created.

Men are actuated either by love or fear. In this verse appeal is made to both motives. Love either springs from ــن ــان i.e. beauty of the beloved, or from a feeling of حس i.e. favour received from احسsomeone. God is beauty and the source of all beauty. One aspect of His beauty is that He creates man in a very low condition and then by degrees develops and raises him to the highest mark of perfection. The feeling of obligation is appealed to by saying " Your Lord is He Who created you and your fathers."

It is Curious that when Jesus was asked, “Which is the great commandment in the law?" he said, “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the great and first commandment" (Matt. 22 : 36, 37). But this commandment which Jesus calls the great commandment in the Law is not presented in the beginning of the New Testament. It comes much later and then only when people asked Jesus about it, although as regards importance it should have been given the first place. In the Old Testament also this commandment occurs in later chapters. So is the case with other scriptures. None gives it the first place. Only the Qur'an does so.

52 TA'LEEM


Verse 23

ت م مآء مآء فاخرج بہ من الث مآء بنآء و انزل من الس الذی جعل لكم الرض فراشا و الس ا ہلل اندادا و انت تعلمون رزقا لكم فل تعل

Translation : Who made the earth a bed for you, and the heaven a roof, and caused water to come down from the clouds and therewith brought forth fruits for your sustenance. Set not up,

therefore, equals to Allah, while you know.

لرلہم: لسج ے زلنی وک اہمتلرلے ےئل وھچبلان الولر الاملن وک )لاہمتلرلی اقب یک( لایلد انبلالالولر الاملن ےس اپلی الالرلالالولر الس ےک ذلرلہع رہ رلح ےک لھپ اہمتلرلے

لےئل وطبلر رلزلق اکنلےل۔ س اجلےت وبلےت وہلے الہل ےک رشلک ہن انبلول۔COMMENTARY :The subject-matter of the last verse has been completed in this. It was said in that verse that رب should be worshipped because He is the Creator and He alone can foster man's powers. In the present verse it is said that not only man but the heavens and the earth also have been created by God. It is evident that human actions depend upon environment. Trade, agriculture, industry, travel, etc, are made possible ultimately by the nature and influence of the heavens and the earth. So human actions can be guided aright only by a Being Who has made the heavens and the earth. It is only He who can harness them for the use of man. None else has such knowledge, power or authority. So man should worship God alone.

The expression, and Who made the heaven a roof, suggests that just as a building or a roof is a source of protection for those living in or under it, similarly the remoter parts of the universe are a protection for our planet; and those who have studied the science of the stars, the clouds and other atmospheric phenomena know how the other heavenly bodies, running their courses through the boundless expanse rising high above the Earth on all sides, make for its safety and stability.

In the clause, caused water to come down from the clouds, the word ســاء- has been used in the sense of “cloud,” whereas in the preceding clause, and Who made the heaven a roof, it signifies “heaven”, Had it meant the same thing in the two places, it would have been replaced in the second place by a pronoun. The repetition of the word is intended to convey a difference of meaning in the second place. After making it clear that everything in this world is the creation of God, attention is drawn to the fact that God has no equal. There is nothing in the whole universe which can show any part of it to have been created by anyone other than God. Why then should man worship any but Him?

In this verse it is also hinted that the perfection of the material world depends upon a co-ordination of earthly and heavenly forces. When water is made corrupt by men on earth, fresh and pure water is supplied, from heaven. Breathing makes the air foul but it is purified when it rises up. The eye is useful, but of what avail is it without the rays of the sun? In short, if the earth is a bed for man, the heaven is a roof. So with the spiritual world, Man is gifted with reason

TA'LEEM 53


but, like the eye, reason cannot function properly without the help of divine revelation. Human instincts are pure but they become unclean by greed, malice, etc. They can only be cleansed by the water of revelation. Hence man cannot attain to spiritual success without attaching himself to God. By showing material life to be dependent upon both earth and heaven, God points to a parallel in the spiritual world, and teaches that in spiritual matters also man should not trust earthly means alone. The intellect is not enough. Like the material world, the spiritual world also requires heavenly help. Just as there is a heaven above the earth, there is a heaven above the heart and brain of man. This is God's guidance received through revelation.

An interesting question arises here. According to a widespread modern belief, the idea of God has evolved out of a primitive belief in spirits, ghosts and fairies. It is also said that in primitive times man worshipped beasts and poisonous insects and then advanced gradually to the idea of God.Modern critics appear to be agreed that the idea of many gods has always preceded the idea of one God. The history of man's beliefs is cited as evidence.

Some of those who hold such a view seem anxious to reconcile it with religion. They claim that their view does not go against religion. They say that God revealed the laws of nature by degrees; therefore there is nothing surprising if He should have revealed Himself also by degrees. Now, all religions base themselves upon revelation. And if the basis of religion is revelation, then the belief that God revealed Himself by degrees and that He first guided the world to other gods, and then to Himself, at once falls to the ground. It is against all reason that God should first guide man to spirits, stones, rivers and snakes and then reveal Himself. What was there to hinder Him from guiding man to Himself from the very beginning? The living religions of the world have ever believed in revelation. Hinduism, Judaism, Christianity, Zoroastrianism and Islam, all teach that revelation began with the creation of man. This being the case, there can have been no gradual evolution of the idea of God. Evolutionary accounts, therefore, conflict with religion. Those who hold them must deny revelation, the basis of religion.

The denial of revelation is, of course, very common in the Christian West. Christendom has failed for a long time to provide any examples of persons with revelational experience. Little wonder that those speculators who have had no such experience themselves and who have not been made aware of such experience in others should deny revelation outright. According to the Qur'an, however, God has spoken to man in all ages. The Qur'an itself is a record of revelation and, according to the Qur'an, the followers of Islam must continue to receive revelation. The recipient in our age is the Holy founder of the Ahmadiyya Movement. Nobody who knows all this can be impressed by denials of revelation. He can only treat them as mere ignorant conjectures.

Evolutionary accounts have little foundation in fact. It is said that the idea of God found amongst uncivilised peoples of the world today is polytheistic, therefore the idea of one God must have originated in polytheism. But it is not realised that the uncivilised peoples of today are not samples of the earliest human beings. Civilisation has known many ages. Greece, Iran, Iraq, Egypt, India and China were centres of civilisation and culture in their own days, but now they seem engulfed in darkness and ignorance. If ignorance can grow out of civilisation, why not polytheism out of

54 TA'LEEM


monotheism? In India Krishna preached the doctrine of the Unity of God, but after his time a wave of idolatry swept over the country; and when Muslims came here, they found idol worship rampant throughout the land. In Judaism false gods have taken the place of Jehovah. Jesus preached a simple faith in One God, but Christendom now believes in Trinity. A lower conception can easily supplant a higher One. Islam is a historical religion. Even its enemies admit that it teaches belief in the pure Unity of God. But today even Muslims have degenerated to the worship of things other than God. These examples refute the doctrine that monotheism has necessarily grown out of polytheism.

Moreover, a study of primitive religion itself shows that among the primitive people the idea of a perfect Deity exists side by side with their worship of many deities. Only, God is known by different names among different peoples. There also exists among the primitives the idea of revelation; they hold it to be the medium through which they came to have a knowledge of God.


ے ہ ےیک نم�� ئ لےک

ئ ما

ما

م الس

ل

نحاب لےک یھب وہلے ںیہل۔لین الدلل )لالرلبل(لالی ےیل م ے وا

لس

ے رلی زلالن ںی ا

نم�� ئ لےک

ما

لس

ا

لںیہل: ‘ل‘لالولر الدلوللں ےس اپلی الالرلا ےہل۔ل’ل’

Verse 24

ن دون اہلل ان ثل و ادعوا شھداءکم م ن م توا بسورۃ ملنا عل عبدنا فا ا نز و ان كنت ف ریب م

كنت صدقی Translation : And if you are in doubt as to what We have sent down to Our servant, then

produce a chapter like it, and call upon your helpers beside Allah, if you are truthful.

لرلہم: لالولر الر مت الس الرلے ںی کش ںی وہ وج م ے الےن دنبلے ر الالرلا ےہ و الس یسیج وکلی ولرلت و ا رک دلاھلول، لالولر الےن

لرلرلوتلں وک یھب الب الو وج الہل ےک ولا )لمت ے انب رلےھ( لںیہل، لالر مت ےچس وہل۔COMMENTARY :In the preceding two verses the Quran gave its first commandment to the people. Having been thus directly addressed by God, the polytheistic disbelievers felt a natural reaction to repudiate the monotheistic teaching of the Qur'an, because they felt that its acceptance meant that they should give up their long cherished beliefs.

In the present verse God says that if the Qur'an created doubts and disquietude in their minds and is not worthy of acceptance, the disbelievers should produce one like it. If they cannot, then this very fact would prove them to be wrong.

The subject of the incomparable excellence of the Qur'an has been dealt with at five different

TA'LEEM 55


places in the Qur'an, i.e., in 2:24; 10:39; 11:14; 17:89; 52: 34, 35, and disbelievers have been challenged to produce its equal.

In two of these five verses (2: 24 & 10 : 39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. Thus, to begin with the largest demand in 17 : 89, disbelievers are challenged to produce the like of the whole Qur'an, and they have been told that even if all Jinn and men should join together they would not be able to produce it. In 11: 14 the challenge is limited to the production of ten chapters. In 2: 24 and 10 : 39, however, it has been confined to one Sura only; while in 52 : 34, 35, the condition of even one Sura has been omitted and disbelievers have been given the option of producing even a single piece like anyone piece (i.e. announcement) of the Qur'an.

Before explaining the various forms of these challenges it is worth noting that mention of them in the Qur'an is invariably accompanied by a reference to wealth and power, except in 2 : 24, which, as already stated, does not contain a new challenge but only repeats the challenge made in 10 : 39. From this it may be concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Qur'an or a part thereof. This connection lies in the fact that the Qur'an has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophetpbuh and asked, Wherefore has not a treasure been sent down to him (11:13), they were told in reply that he possessed a matchless treasure in the Qur'an. The fame reply was repeated when disbelievers asked, Wherefore has not an angel come with him? (11:13). They were told in reply that angels did descend upon him; for their function was to bring the word of God, and the divine word had already been vouchsafed to him. Thus both the demand for a treasure and the demand for the descent of angels have been jointly met by offering the Qur'an as a matchless treasure brought down by angels, and the challenge to produce the like of the Qur'an has been put forward as a proof of its peerless quality.

Let us now take the different verses containing this challenge separately. The greatest demand is that made in 17: 89, where disbelievers are required to bring a book like the whole of the Qur'an in all its manifold qualities. In this verse disbelievers are not required to represent their composition as the word of God. They may bring it forward as their own composition and declare it to be the equal of or, for that matter, better than the Qur'an. As, however, it was necessary to define in what respect the work to be produced was to resemble the Qur'an, the Qur'an says in the next verse, And if a truth We have (herein) set forth for mankind in various ways, all kinds of similitude’s, but most of men would reject everything but disbelieve (17: 90), hinting thereby that if disbelievers reject the divine origin of the Qur'an and believe it to be the work of the Prophet himself, then let them produce a book which, like the Qur'an should possess the following excellences: (a) it should throw light on every essential subject pertaining to religion; (b) its discussion of these subjects should be exhaustive, offering detailed guidance on every question; (c) it should be free from all harm, and contain nothing but good; and (d) it should aim not at the good of any particular people or community but at the well-being of all mankind, containing guidance for all temperaments and dispositions as well as for all circumstances and

56 TA'LEEM


conditions. But as at the time when this challenge was made the whole of the Qur'an had not yet been revealed, disbelievers were not required to produce the like of the Qur'an there and then; and the challenge thus implied a prophecy that they would not be able to produce the like of it, neither in the form in which it then was nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet's time alone, but extended to doubters and critics of all times.

The second verse which contains a challenge is 11: 14. In this verse the disbelievers' objection that the Prophetpbuh had not come with a treasure, nor had an angel come to him, has been met by calling upon them to bring similar Suras which they should represent as the word of God. The latter demand, i.e., that pertaining to the representation of the required production as the word of God, has a reference to the objection of the disbelievers that no angel has come down to the Prophetpbuh. They are told that if no angel has really come to him and his claim to receive divine revelation through the medium of angels is false, then let them also produce ten Suras, claiming, like him that they have been brought down to them by angels, and then see what their end would be. If they had not the courage to forge a lie against God, how could they think that the Prophetpbuh could be guilty of such fabrication or, if he had dared to commit this forgery, why had he remained secure from God's punishment?

The reason why the disbelievers in this verse have been called upon to produce ten Suras and not the whole Qur'an is that the question here did not relate to the perfection of the Qur'an in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective, as is evident from the words: They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee (11: 13). Hence, they have not been required here to bring a complete book like the whole Qur'an but only ten Suras in place of those parts of the Qur'an which they deem to be defective, in order that the truth of their assertion may be tested.

As for the selection of the specific number 10 for this purpose, it should be noted that in Arabic 10 represents a complete number. As the object was to refute the assertion of the disbelievers that certain portions of the Qur'an were defective, therefore the disbelievers were given the option of making as many as ten efforts to substantiate their claim. They were thus asked to produce ten Suras not because they could produce less than that number but because the best way to refute their objection was to afford them several opportunities to substantiate the truth of their assertion. In short, since in 17: 89 the whole Qur'an was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole Qur'an; but since in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then produce a composition even like those portions.

The third verse where the Qur'an has been declared to be matchless is 10: 39. Here disbelievers have been called upon to produce the like of only one Sura of the Qur'an. This is so because, unlike the above-mentioned two verses, the challenge made in this verse is in support of a claim made

TA'LEEM 57


by the Qur'an itself and not in refutation of any objection on the part of disbelievers. In the verses preceding 10: 39, it was claimed that God possessed full authority over all things (see 10: 32-36), and as a proof of this, in 10: 38 the Qur'an was put forward as possessing the following excellence: (a) it contains teachings which could not be devised by man; (b) it has come in fulfilment of the prophecies contained in the previous scriptures; (c) in it the imperfect teachings of the previous scriptures have been perfected; (d) the word of God embodied in it has been made secure from being interpolated or tampered with by man; and (e) its teachings are meant for all men and all time. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single chapter containing these excellences in the same perfect form in which they are contained in this chapter i.e. ch.10.

The verses 52: 34, 35 contain the smallest of all demands. In these verses disbelievers are challenged to produce a single piece or a single announcement like any piece or announcement of the Qur'an. This demand also has been made in support of a claim made by the Qur'an itself and not in refutation of any objection on the part of disbelievers. Hence the smallness of the demand. The claim in question is made in, the opening verses of chapter 52 i.e.Sura Al-Tur to the effect that the Qur'anic revelation which was promised to mankind through Moses on Mount Sinai, will continue to be written, read and published throughout the world and that its followers will continue to multiply and will comprise not only common men but persons of great spiritual and temporal eminence, and that the fountain of the new faith will continue to provide the water of eternal life to all the countries of the world so that the fulfilment of these prophecies will constitute a proof of the fact that there is a Day of Judgement. Thereafter the Qur'an proceeds in 52 : 34, 35 to challenge disbelievers that, if they look upon the revelation of the Qur'an to be a fabrication, then they should come forward and make a prophecy like the one made above. This challenge is unconditional and without qualification. Disbelievers are not required to represent what they produce as the word of God, nor is it laid down, as a condition that their prophecy should be of their own devising. They may as they like either make a prophecy of their own, devising or borrow it from any other scripture. Again, disbelievers are not asked to bring forward as many prophecies as there are in the Qur'an -and these are legion- but to bring forward only one single prophecy similar to anyone of the prophecies made in the beginning of the Sura. They are told that they will not be able to fulfil this demand, for such a prophecy could be made only by the Being Who is the Creator and Owner of the heavens and the earth, along with their treasures, and Who not only knows, but possesses mastery of, the unseen. This challenge also stands for all time.

The fifth challenge to produce a like of the Qur'an is contained in the verse under comment (2 : 24) and here also, as in 10: 39, disbelievers have been called upon to bring a Sura like that of the Qur'an, not in refutation of any of their objections, but in support of a claim made by the Qur'an itself. In the case of the verse under comment this claim is stated in the beginning of the Sura in 2 : 3 which says: This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. Similarly, 10: 39 is also preceded with the words: there is no doubt about it (10 : 38). This shows that the challenge to produce a chapter like one of the Qur'an has special reference to the peculiarity which is described by the words; there is no doubt about it. The challenge given

58 TA'LEEM


in the present Sura is preceded by the claim that the Qur'an is a guidance for those who fear God (2: 3), which means that it guides the righteous to the highest stages of spiritual progress. Hence in the above challenge it has been declared that if disbelievers are in doubt as to the divine origin of the Qur'an, then they should bring forward a Sura that may be comparable to the Qur'an in the spiritual influence it exercises over its followers.

One of the characteristics of the Qur'an is that, whatever chapter of it we may read; it casts a subtle and sublime spiritual influence over our minds. Thus, instead of creating doubts it dispels them and takes men to a stage where no doubt can possibly survive, which is the stage of communion with God. This stage can be attained only by the study of the Qur'an, no other Book can compare with it in this respect.

The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Qur'an are quite distinct and separate one from another, and all of them stand for all time, none of them superseding or cancelling any other. The misconception that these challenges are one and the same seems to have arisen from the wrong notion that in all of them it is the elegance of the Qur'anic style and diction that has been held out as unique and incomparable and that it is such elegance of Arabic diction that disbelievers have been called upon to produce. But this is not the case. The challenges made in the five Suras referred to above are not one or identical nor do they make the same demand; each has a distinct and separate demand of its own and it is in keeping with the nature of these demands that disbelievers have been called upon to produce the like of the whole Qur'an or a part of it.

The question now remains whether these demands also include a challenge to produce a work comparable to the Qur'an in elegance of style and diction. The answer is that they certainly do so, but only in an indirect way and not as a direct and fundamental demand, for sublime ideas can only be expressed in sublime language. As the Qur'an comprises sublime and lofty ideas, it was inevitable that the most beautiful diction and the chastest style should have been employed as the vehicle for the expression of those ideas; otherwise the subject-matter was liable to remain obscure and doubtful and the perfect beauty of the Qur'an would have become marred. Thus in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Qur'an the demand for beauty of style and elegance of diction comparable to those of the Qur'an also forms a part of the challenge.

Verse 25

كفین ت لل جارۃ اعد

اس و ال ار الت وقودھا الن ا فاتقوا الن ا و لن تفعل فان لم تفعلTranslation :But if you do it not - and never shall you do it - then guard against the Fire, whose

fuel is men and stones, which is prepared for the disbelievers.

لرلہم: لس الر مت الاس ہن رک وکس الولر رہ زگ ہن رک وکس ےگلو الس الگ ےس ڈلرلو سج ا الدنلن الاسلن الولر رھتپ ںیہل۔

لولہ الرفلولں ےئلیک ایتلر یک یئگ ےہل۔

TA'LEEM 59


COMMENTARY :The verse says that if the opponents of Islam are not able to produce the like of the Qur'an as demanded in the previous verse, they should understand that it is the word of God and that they are not opposing a man but God Himself; they should, therefore, be ready to suffer the lot of those who oppose divine will. The clause, and never shall you do it, signifies that the disbelievers knew that the idols had no power of revealing anything; so they would never call upon the idols to help them.

The word "fuel" may also be taken in a figurative sense, in which case the meaning would be that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hellfire, being a means of bringing it into existence.

The words الناس (men) and; الجارۃ (stones) may also be taken as indicating two classes of inmates of Hell. The word الناس (men) which, according to its root, signifies love, has been used to denote those disbelievers who may be called human in so far as they still retain something of the love of God which distinguishes human beings from stones. But the other disbelievers are called;الجــارۃ (stones), for they have no love left for God. Such men are indeed no better than stones.

Though this verse speaks of fire and stones, it should be remembered that what is called the next world is not a material world. In fact, expressions used in the Qur'an to denote rewards and punishment should not be taken literally but metaphorically. It should also be noted that the, punishment of the next world is not everlasting. According to Islam, Hell is not eternal. It is only a reformatory.


لےس رملالد ولہ ت ںیہ نج وک افکلر لاہیلں ولالل دیلا وہلا ےہ ہک رھتپ و ےب اجلن زیچ ںیہ رھپ الںیہن الگ ںی ویلں ڈلالا اجلے اگ ؟لالس ا وجلالب ہ ےہ ہک حارۃ

لدخلالی افصلت دلےت ےھتل۔لکش ےب اجلن وہلے یک ولہ ےس رھتپلولں وک و وکلی زسلا ںیہن ےلم یگ ،لرگم الےن وبعملدلولں وک منہج ںی ڑپلا دلھک رک الن وللولں وک زسلا ےلم

لےس الم رھتپ رملالد ےیل اجلںی و الس ےس رھتپ ا وکلہل رملالد ایل اجلے اگ ،لسج ےس الگ زلالدلہ زیت وہلی ےہل۔لیگ وج الن ر الاملن الے ےھتل۔لالولر الر حارۃ

Verse 26

ت تری من تتھا النہر کلما ت ان لھ جن ل الذین امنوا و علا الص و برشزقا قالوا ھذا الذی رزقنا من قبل و اتوا بہ متشابھا و ۃ ر رزقوا منھا من ثم

رۃ ٭ و ھ فیھا خلدون طہ ازواج ملھ فیھا

Translation :And give glad tidings to those who believe and do good works, that for them are gardens beneath which flow streams. Whenever they are given a portion of fruit there from,

they will say: "This is what was given us before," and gifts mutually resembling shall be brought to them. And they will have therein mates perfectly pure and therein will they abide.

60 TA'LEEM


لرلہم: لالولر وخلش ربلی دلے دلے الن وللولں وک وج الاملن الے الولر کین الاملل اجب الے ہک الن ےئلیک الےس الاغلت ںیہ نج ےک دلالن

لںی رہنلں یتہب ںیہل۔ بج یھب ولہ الن )لالاغلت( لںی ےس وکلی لھپ وطبلر رلزلق دلے اجلںی ےگ و ولہ ںیہک ےگ ہ و ولی ےہ وج ںیمہ

لےلہپ یھب دلا اج اکچلےہل۔لاحلالہک الس ےس ےلہپلالن ےک اپلس ضحم الس ےس ات اتلج )لرلزلق (لالا ایگ اھتل۔ الولر الن ےک ےئل الن )لالاغلت(

لںی اپلک انبلے وہلے وجلڑلے وہلں ےگل۔ الولر ولہ الن ںی ہشیمہ رلےن ولالےلںیہل۔COMMENTARY :This verse gives a brief description of the rewards which the believers will have in the next world.

The Qur'an has made it clear that in this life it is not possible for man to comprehend the nature of the rewards of the next. It says: No soul knows what joy of the eyes is kept hidden for them, as a reward for their actions (32: 18). That is to say, whatever the Qur'an says about Heaven and Hell is only metaphorical. The descriptions are not to be taken in the sense in which they are ordinarily taken in this world.

The Holy Prophetpbuh says of the blessings of the next world: "No eye has seen them, nor has any ear heard of them, nor can the mind of man form any conception of them" (Bukhari). If the blessings of the next life are to be like the joys of this life, we should be able to form some idea of them, no matter how remote they may be. The blessings of the next life, therefore, must be quite different from the blessings of this life.

In another place in the Qur'an we read: The similitude of the Heaven promised to the God fearing is that through it flow streams; its fruit is everlasting, and so is its shade. That is the reward of those who are righteous, and the reward of the disbelievers is Fire (13 : 36). Now the fruit of this world is not everlasting, so in order to be everlasting the fruit of the next world as well as its streams will have to be taken as something other than material. Again we read: A similitude of the paradise promised to the righteous: Therein are rivers of water which corrupts not; and rivers of milk of which the taste changes not; and rivers of wine, a delight to those who drink; and rivers of clarified honey (47: 16). There is nothing material in this. About the wine of Heaven we read: Wherein there will be no intoxication, nor will they be exhausted thereby (37 : 48). Again, And their Lord will give them to drink a beverage that is pure (76: 22). Thus wine in Heaven will not only be pure itself but will purify the drinkers as well. Elsewhere the Qur'an says that the pure wine of Paradise will be tempered ,with Tasnim (83 : 28), which means 'abundance' and 'height'. In the cup of wine that will pass from hand to hand in Heaven God says there will be neither vanity nor sin (52 : 24). As against this, the wine of this world is described in the Qur'an as: Wine and the game of hazard and idols and divining arrows are only an abomination of Satan's handiwork. So shun each one of them that you may prosper. Satan desires only to create enmity and hatred among you by means of wine and the game of hazard and to keep you back from the remembrance of Allah and from Prayer (5: 91, 92). This proves that the wine of the next world is quite different; it is pure and purifying and nothing material.

The blessings of Heaven have indeed nothing in common with their counterparts of this world except the name. Ibne Abbas, the Prophet's cousin, also says the same thing (Jarir).

TA'LEEM 61


Now the question arises, Why have the blessings of Heaven been given the names used of material things in this world? This is so because Islam is meant for all kinds of people. It does not address only the intellectually advanced but also all others. Therefore it uses simple words which can be understood by all. The disbelievers used to say that the Prophet disallowed the good things of the world, and his followers were thus deprived of all blessings. Therefore, while describing the blessings in store for the Muslims, God used the names of things generally looked upon as good in this world and told the believers that they would get all these things in a better form. The water of this world putrefies, but believers would have water in the next which will not putrefy. Gardens are blessings but they become decayed; so believers will have gardens which will last forever. The unbelievers drank intoxicating wine which made them drunk and which dulled their senses; but the wine which the believers will get in Heaven will be pure and purifying. It is to bring out this important contrast that familiar words are used; otherwise there is nothing common between the delights of this world and the blessings of the next.


تری من تتھاال نہر لےس رملالد ہ ےہ ہک ولہ رہنلں الن الوغلں ےس قلعت رلیت ںیہ الولر ہ الرہ ےہ ہک سج صخش ا الغ وہلاگ الس ںی ےنہب ولالی رہن یھب الی یک

لتیکلم وہلیگل۔لس تری من تتھا النہر ےک الافلظ رلھ رک ہ اتبلان وصقملد ےہ ہک تنج ںی ےنہب ولالی رہنلں ولونملں یک تیکلم وہلں یگل۔

ازواج ل:لوجلڑلےل۔لین الےس ولوجلد نج ےک اسلھ لم رک الن یک امتلم رلایلت الولر امتلم الرلالم لمکم وہلں ےگل۔لرلالن رکلم ےس ولعملم وہلا ےہ ہک ولالے ذلالت الرلی لےک رہ زیچ الک وجلڑلے یک اتحملج ےہ ۔لالس اقلدلہ ےک تحت یتنج یھب وجلڑلے ےک اتحملج وہلں ےگ وخلالہ رملد وہلں ا ولرلںیل۔لالی رلاہ ہ ولالل ہک ولہ وجلڑلے س مسق

لےک وہلں ےگل۔لہ لیص اهللا اعتلی ےک ملع ںی ےہ الاسلن الس وک الیصفت الی ولت ولعملم رکلے اگ بج ولہ تنج ںی اجلے اگل۔

Verse 27

ا الذین امنوا فیعلمون ا بعوضۃ فا فوقھا فام ب مثل م ان یض ان اہلل ل یستح اراد اہلل بھذا مثل یضل بہ وا فیقولون ما ذا ا الذین كف بھ و ام ق من ر

انہ ال

ا و ما یضل بہ ال الفسقی ا و یھدی بہ كثی كثیTranslation :Allah disdains not to give an illustration as small as gnat or even smaller. Those who

believe know that it is the truth from their Lord, while those who disbelieve say: "What does Allah mean by such an illustration?" Many does He adjudge by it to be erring and many by it

does He guide, and none does He adjudge thereby to be erring except the disobedient,

لرلہم: لالہل رہ زگ الس ےس ںیہن رشلالالہک وکلی ی اثملل شیپ رکلے ےسیج رھچم یک ہک الس یک یھب وج الس ےک الولر ےہل۔لس اہلں کت الن وللولں ا قلعت ےہ وج

لالاملن الے و ولہ اجلےتلںیہ ہک ہ الن ےک رلب یک رلف ےس قح ےہل۔ الولر اہلں کت الن وللولں ا قلعت ےہ وہنجلں ے الاکنلر ایک و ولہ ےتہک ںیہ )لالر( لہ اثملل

لشیپ رکلے ےس الہل ا دصقم ایک ےہل۔ ولہ الس )لاثملل (لےک ذلرلہع ےس وتہبلں وک رمگلالہ رہھٹلالا ےہ الولر وتہبلں وک الس ےک ذلرلہع ےس دہلالت دلات ےہلالولر ولہ الس ےک

لذلرلہع افلوقلں ےک ولا یسک وک رمگلالہ ںیہن رہھٹلالال۔

62 TA'LEEM


COMMENTARY :

If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Qur'an given a description of Heaven at all ? This question is answered in the present verse.Even if the picture of Heaven and Hell given in the Qur'an is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.


لرلی زلالن ںی فوق لدلولونلں ینعم رلات ےہ ۔لالر ڑبلالی ا اقملہل وہلو الس ےک ینعم زلالدلہ ڑبلی ےک وہلےت ںیہ الولر الر وھچلے وہلے ا ذلرک وہلو زلالدلہ وھچلے ےک

ے ےیک اجلےت ںیہ ۔لہ یھب ہک رھچم ےس ڑبلی التل،لا ہ ہک الس ےس یھب وھچلی التل۔ل)لرفملدلالت رلالبل(نم�� لینعم دلے اتکس ےہل۔لس الس الت ےک دلولونلں ی

ے رکلے وہلے اھکل نضلل لےک م��

ے ےیک ےئ ںیہ ‘ل‘لولہ رمگلالہ رلالر دلاتلےہل’ل’ل۔لہ رلی تغل ےک اطملق ےہل۔لانلہچ رفملدلالت ںی ال

نا لےک م�� یضل بہ كثی

م یل عل

ل

م اہللا بلض

ک

ے وہلےگ ینم�� ا لےک لےہل۔ان تکم بضلل لہک و الس ےک رمگلالہ وہلے ا ہلصیف رکلدلےل۔لس یضل بہ كثی

لین اهللا اعتلی الن ےک رمگلالہ وہلے ا ہلصیف رکلا ےہل۔

ے وہلں ےگ انلرفلالنل۔لاهللا ےک مکح وک رلد رکلے ولالال۔نا ہلل ین اهللا اعتلی ےک مکح وک رلد لرکلدلا )لالرلبل(لس افلق ےک م�� فسق لےک ینعم وہلے ںیہ ترک ام

Verse 28

ام اہلل بہ ان یوصل و الذین ینقضون عھد اہلل من بعد میثاقہ و یقطعون ما

ون س ئک ھ ال یفسدون ف الرض اول

Translation :Who break the covenant of Allah after having established it, and cut asunder what Allah has bidden to be joined, and create disorder in the earth; it is these that are losers.

لرلہم: لین ولہ وللگ وج الہل ےک دہع وک الےس وبظملی ےس الدلےن ےک دعب ولڑ دلےت ںیہ الولر الن )لاقللت( لوک الٹ دلےت ںیہ نج وک وجلڑلے ا الہل ے مکح دلا

لےہ الولر زلنی ںی اسفلد رکلے ںیہل۔ یہ ولہ وللگ ںیہ وج اھگلا اپلے ولالے ںیہل۔COMMENTARY :

This verse gives some characteristics of لافلني (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.

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Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses: (a) And when thy Lord brings forth from Adam's children- out of their loins-their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord? ' they say ' Yea, we do bear witness.' This He does, lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7 : 173).

(b) And remember the time when Allah took a covenant from the people through the Prophets, saying ' Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him. And He said, Do you agree, and do you accept the responsibility which lay upon you in this matter?' They said, 'We agree': He said, ‘Then bear witness and I am with you among the witnesses' (3:82).

Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.

Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.

Verse 29

ون باہلل و كنت امواتا فاحیاکم ثم ف

كیف تک ییکم ثم الیہ ترجعون یمیتکم ثم ی

Translation :How can you disbelieve in Allah? When you were without life, He gave you life, and then He will cause you to die, then restore you to life, and then to Him shall you be made to return.

لرلہم: لمت س رلح الہل ا الاکنلر رکلے وہ ہکبج مت رملدلہ ےھت رھپ الس ے ںیہمت زلدلہ ایکل۔لولہ رھپ ںیہمت الرلے اگ الولر رھپ ںیہمت زلدلہ رکلے اگل۔لرھپ الی یک رلف مت

لوللالے اجلو ےگل۔COMMENTARY :This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Qur'an explains why without revelation spiritual life would be impossible. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. This verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an after-life. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death. The word "then" in the clause, ‘then to Him shall you be made to return’, hints that after death the

64 TA'LEEM


human soul does not go at once to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.

The mentioning of life twice (in the words لالای and لىي ) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophetpbuh; the second life was to come in the Latter Days. This is referred to in 62 : 4, where it is said that the Holy Prophetpbuh of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.

Verse 30

مآء ی ال الس ا ف الرض جمیعا ٭ ثم استو ھو الذی خلق لكم م ء علی وت و ھو بکل ش ىھن سبع س فسو

Translation :He it is Who created for you all that is in the earth; then He turned towards the heavens, and He perfected them as seven heavens; and He knows all things.

لرلہم: لولی و ےہ سج ے اہمتلرلے ےئل ولہ بس ا بس دیلا ایک وج زلنی ںی ےہ ۔ رھپ ولہ الاملن یک رلف وتملہ وہلا الولر الس اسلت الاملونلں یک وصلرلت ںی

لوتملالزلن رک دلال۔لالولر ولہ رہ زیچ ا دلالیم ملع رلےن ولالا ےہل۔COMMENTARY :Whatever is on the Earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the Earth, all from Himself. In that surely are signs for a people who reflect (45: 14). The Sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Qur'anic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.

Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.

The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.

If the teachings of the Qur'an are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakat are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.

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It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.

The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.

With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.


مآء الم سنج ےہ الک ےک ےیل یھب وبلا اجلا ےہ الولر زلالدلہ ےک ےیل یھب ،لویلہک الس ےک دعب الس یک رلف عمج یک ریمض الامعلل یک یئگ ےہ ولعملم وہلا ہک السمآء لےس عمج رملالد ےہل۔ لاہیلںالس

ے ہ وہلے ںیہ نم�� ی لےک ینعم یسک زیچ وک الس رلح انبلے ےک وہلے ںیہ ہک الس ںی بس رضلولرلولں ا احللظ رلاھ ایگ وہ ۔لےتہک ںیہلہک سو ہ الولر الس ےک سو

لہک صنعہ مستویا ین الس وک الاس انبلا ہک الس یک رضلولرلولں ا احللظ رک ایل ایگل۔ل)لالرلبل(

ء ا رلہم اجبلے زیچ ےک الت ایک ایگ ےہل۔لویلہک الرلدلو ںیلزیچ ا ظفل الس ولہع ر وپلرلا وہفملم الدلا ںیہن رکلال،لنک الت ا ظفل وہفملم الدلا رکلا ےہل۔لالت شے الس ہگج وقلل ےک ںیہن ہک الرم الولر تقی ےک ںیہل۔

نم�� لےک


PRAYERS AFTER SALAT

رک و حسن عباد تک

رک و شک

عل ذك م اعن

اللAllahumma a’innee ‘ala dhikrika wa shukrika wa husni ‘ibadatika.

لالے ریملے دخلا ریملی دملد رک ہک ںی ےھجت الد رکلولں ، ریتلا رکش الدلا رکلولں الولر دمعلیگ ےک اسلھ ریتلی ابعلدلت اجب الولںل۔ل)لرلذملی - اتلب الصل�ولۃل(O my Lord, help me so that I can properly perform Your remembrance and Your thanksgiving, and that I may worship You in the best possible manner. (Tirmidhi)

(Prayer, translation and transliteration taken from: Basics Of Religious Education, p.197; Fifth Edition)

66 TA'LEEM




EnglishMeaning in


القابض al-QaabidThe Seizer; The Controller

لرلت گنت

لرکلے ولالا

"Who is it that will lend Allah a goodly loan that He may multiply it for him manifold? And Allah receives and enlarges, and to Him shall you be made to return” (2:246- derived)

الباسط al-BaasitThe Expander; The Enlarger(of Means)

لاشلدلہ رکلے ولالا

“Who is it that will lend Allah a goodly loan that He may multiply it for him manifold? And Allah receives and enlarges, and to Him shall you be made to return” (2:246- derived)

افض

ال al-KhaafidThe Depressor(of the proud)

لتس رکلے ولالا “Some it will bring low, others it will exalt.” (56:4 – derived)

(Transliteration and translation taken from: Basics of Religious Education, -Fifth Edition)


Good Treatment of Neighbours

لاسلویلںلےک اسلھ نسح ولسلک یک الاہلی الدی

عــن عائشــۃ رض اہلل عنھــا قالــت قــال رســول اہلل صــل اہلل علیــہ و ســلم مــا زال ــار حــت ظننــت انــہ ســیور ثــہ

یــل یــو صیــن بال جب

لرلہم: لرضحلت الہش لایبلن رکلی ںیہ ہک رلولل الہل ملسو هيلع هللا ىلص رفلالے ےھت ہک ربجلل ے ےھجم اسلہ ےک قلعتم دخلا یک رلف ےس الر الر الین الدی یک ےہ ہک ےھجم

لاملن وہلے اگل ہک الد ولہ الےس ولالرلث ی رلالر دلے دلے اگل۔

Narrated by Ḥaḍrat ‘Ā’ishah, Allāh be pleased with her:Said the Prophet of Allāh (peace of Allāh be on him and His blessings):

“Gabriel recommended to me good treatment of the neighbor so often that I started thinking that he would perhaps declare him the heir and successor.”

(Bukhārī)

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Explanatory Note:Neighbours are an important limb of society. The Holy Prophet (peace of Allāh be on him and His blessings) has laid great emphasis on generous treatment of neighbours. The truth is that one who does not treat his neighbour well cannot deserve to be called a human being. For, man is a civilized being and good neighbourliness is a necessary part of culture. In the interest of good and strong mutual relations, Islām lays down generous treatment of one’s neighbours and puts so much emphasis on this command that the Holy Prophet (peace and blessings of Allāh be on him) says that Gabriel reminded him of his obligation in this respect so often and so forcefully that he (the Prophet) concluded that he (Gabriel) might declare the neighbour the heir and successor. In the light of this peremptory command, it is the duty of every good Muslim to treat his neighbours with uncommon compassion and kindliness, sharing with them their sorrows and their pleasures and looking after their families in their absence. In the matter of good treatment of neighbours, the Holy Prophet (peace and blessings of Allāh be on him) was so particular that he reminded of this obligation even in regard to very minor things, as for instance, in another Ḥadīth, he said that if one cooked meat, he had better make more gravy so that some of it may serve one’s neighbour,should he be in need. In fact the true standard of a person’s social behavior is reflected in his treatment of neighbours.

With people living far away and with those who meet one now and then, one can simulate good manners as a passing phase. But affectation cannot last long with those whom one contacts constantly. Before long the cultural level of the man comes to surface in its naked form. The blessed observation of the Holy Prophet (peace and blessings of Allāh be on him) contained in this Ḥadīth is not only a useful means of indirectly disciplining one’s own social behavior, but also is an exhortation to treat one’s neighbours kindly. For, only he who is morally good can treat his neighbours well. In order to be able to treat your neighbours kindly, you must yourself become a good fellow indeed, for the false manner of affected morality cannot deceive for long those with whom one has to deal day and night. By the same token in its extensive application this Ḥadīth obligates upon nations and neighbour countries as far as possible to be generous to them and cooperate with them. For, an individual is subject to the law of morals, so are nations. The truth is that peace can be established in the world only when nations and governments accept the rule of the moral law.


ترشیح:لاسلے یھب الاسلی ولاسلیٹ ا الم ہصح وہلے ںیہ الولر الرضلت ملسو هيلع هللا ىلص ے اسلویلں ےک اسلھ کین ولسلک یک تخس الدی رفلالی ےہل۔ قح ہ ےہ ہک وج صخش الےن

دمتلن ا الک الزلی الولر ت

یگ� لاسلہ ےک اسلھ الاھ ولسلک ںیہن رکلا ولہ دلر الل الاسلن الہکلے ا قح دلالر ی ںیہن ےہ ویلہک الاسلن الک دمتملن ولخملق ےہ الولر اس�

لرضلولرلی ہصح ےہل۔ س الیم اقللت یک رتہبلی الولر وبضملی ےئلیک الاللم مکح دلات ےہ ہک اسلویلں ےک اسلھ الاھ ولسلک ایک اجلے الولر الس مکح ںی الس دقلر الدی

لا ولہپ الایلر رکلا ےہ ہک الرضلت ملسو هيلع هللا ىلص رفلالے ںیہ ہک ربجلل ے ےھجم الس الرلے ںی الس رلح رکتلالر الولر الدی ےک اسلھ اہک ہک ںی ے ایخلل ایک ہک الد

لاسلہ وک ولالرلث ی انب دلا اجلے اگل۔

لالس الدیلی مکح ےک شیپ رظ رہ ےچس املسملن ا رفلض ےہ ہک ولہ الےن اسلویلں ےک اسلھ اخلص تبحم الولر الاسلن ا ولسلک رکلے الولر الن ےک دلھ ھکس ںی رشلک

لوہلالولر الن یک ریغ احلرضلی ںی الن ےک ویبلی وچبلں ا ایخلل رلےھل۔لالرضلت ملسو هيلع هللا ىلص وک اسلویلں ےک اسلھ نسح ولسلک ا الان ایخلل اھت ہک الپ وھچلی وھچلی الولں

68 TA'LEEM


لںی یھب الس یک الدی رفلالے ےھتل۔لانلہچ الک دلولرلی دحلث ںی الپ رفلالے ںیہ ہک بج مت رھگ ںی ولت ولریغلہ اکپلو و وشلرلہ زلالدلہ رک ایل رکلو ا ہک اہمتلرلا اھلان

لبس رضلولت اہمتلرلے اسلہ ےک الم یھب ا ےکل۔

لدلر الل الاسلن ےک الالخلق ا الل ایعملر الس ا ولہ ولسلک ےہ وج ولہ الےن اسلویلں ےک اسلھ رکلا ےہل۔ دلولر ےک وللولں الولر یھبک اھبکلر ےنلم ولالوللں ےک اسلھ و الاسلن

لفلکت ےک رلگ ںی ولیت الالخلق ا الاہلر رک دلات ےہ رگم نج وللولں ےک اسلھ الس ا دلن رلالت ا ولالہط ڑپلا ےہ الن ےک اسلھ فلکت ںیہن لچ اتکس الولر الاسلن ےک

لالالخلق تہب دلج الین الل وصلرلت ںی رلالں وہ رک وللولں ےک اسلےن ا اجلے ںیہل۔ س الرضلت ملسو هيلع هللا ىلص ا ہ ابلرلک الرلالد وج الس دحلث ںی دلرلج ےہل،

لاسلویلں ےک اسلھ نسح ولسلک یک نیق ےک اللولہ الوللالہط ولر ر وخلد ولسلک رکلے ولالوللں ےک الےن الالخلق یک دلرلیت ا یھب الک دمعلہ ذلرلہع ےہ ویلہک اسلویلں

لےک اسلھ ولی صخش الاھ ولسلک رکلاتکس ےہ سج ےک الےن الالخلق ۃقیقحلالےھ وہلںل۔ ویلہک اسلویلں ےک اسلھ الاھ ولسلک رکلے ےئلیک الک صخش وک الزلا وخلد یھب

لالاھ اننب ڑپلے اگل۔لولرلہن بش و رلولز ےنلم ولالوللں ےک اسلھ فلکت ا ریپلالن زلالدلہ دلر کت اچلک وہلے ےس چب ںیہن اتکسل۔

لالی رلح الس دحلث ےک ولعی ونعملں ےک اطملق وقلولں الولر وکلم ں ر یھب ہ رفلض الد وہلا ےہ ہک یتح الوللع الین اسلہ وقلولں الولر وکلملں ےک اسلھ الاھ ولسلک

لرکلں الولر الن ےک اسلھ الاسلن الولر اعتلولن ا اعلہل رکلں ویلہک سج رلح الک رفلد الالخلق ےک اقلونلن ےک التحت ےہ الی رلح وقلںی یھب الس اقلونلن ےک التحت

لںیہ الولر قح ہ ےہ ہک دلای ںی الن یھبت اقلم وہ اتکس ےہ ہک بج وقلںی الولر وکحلںی یھب الےن الپ وک الالخلق ےک اقلونلن ا الرلدنب ںیھجمسل۔

)لاچلسی وجلالرہ اپلرلےلہح 68-67(


The Me‘raj (spiritual ascent) of the Holy Prophet [peace and blessings of Allah be on him] was his complete withdrawal from the world, and its purpose was to disclose the heavenly station of the Holy Prophet [peace and blessings of Allah be on him]. Every soul has a point in heaven beyond which it cannot proceed. The point of the Holy Prophet [peace and blessings of Allah be on him] was the ‘Arsh. The Companion on high also connotes God. Thus, the Holy Prophet [peace and blessings of Allah be on him] was honoured above everyone else.

(Malfoozat, Vol. 2, p. 136; The Essence Of Islam Vol.1, pp. 253-254)

لرعملالج الاطلع الم اھت الولر رس الس ںی ہ اھت ہک ا رلولل اهللا ملسو هيلع هللا ىلص ےک ہطقن یسفن وک الرہ ایک اجلولےل۔لالاملن ر رہ الک ولرلح ےک ےیل الک ہطقن وہلا ےہل۔ الس ےک الےگ

لولہ ںیہن اجلال۔لرلولل اهللا ملسو هيلع هللا ىلص ا ہطقن یسفن رلش اھت الولر رلقی الی ےک ینعم یھب دخلا ےک ںیہل۔لس رلولل اهللا ملسو هيلع هللا ىلص ےس ڑبلھ رک وکلی الولر زعملز و رکملم ںیہن ےہل۔

ل)لوفلملالت ،لدلج-ل�للہح-ل�ل�ل�ل -ل�ل�ل�ل�للء الڈلنشل(

The miracles that were performed by all the other Prophets came to an end with them; but the miracles of our Holy Prophet [peace and blessings of Allah be on him] are fresh and alive in every age. Those miracles being alive and not having succumbed to death is proof that the Holy Prophet [peace and blessings of Allah be on him] is alone the living Prophet and that true life is that which has been bestowed on him and not upon any other. His teaching is a living teaching because its fruits and blessings are experienced today as they were experienced 1,300 years before. We have before us no other teaching by acting on which a person might claim that he has been bestowed its fruits, blessings, and graces and that he has become a Sign of God. By the grace of God Almighty, we find the fruits and blessings of the Holy Qur’an present among us, and we still

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find those graces and signs which are bestowed in consequence of true obedience to the Holy Prophet [peace and blessings of Allah be on him].

Thus has God Almighty established this Movement so that it should be a living witness to the truth of Islam, and should prove that those blessings and signs which had appeared 1,300 years ago have appeared in this age also through perfect obedience to the Holy Prophet [peace and blessings of Allah be on him]. Hundreds of signs have so far been displayed. We have invited the leaders of all peoples and all religions that they should exhibit the signs of their truth in opposition to us, but there is not one of them who can put forth a practical sample of the truth of his religion.

(Malfoozat, Vol. III, p. 38; The Essence of Islam Vol. 1, p. 282)

لسج دقلر زجعملالت ل ویبنلں ےس اصلدلر وہلےل۔لالن ےک اسلھ ی الن زجعملالت ا اخلہم وہلایگل۔لرگم امہلرلے یبن ملسو هيلع هللا ىلص ےک زجعملالت الےس ںیہ ہک ولہ رہ زلالہن ںی الولر

لرہ ولت ںی الولر الزلہ اتبلزلہ الولر زلدلہ ولوجلد ںیہل۔لالن زجعملالت ا زلدلہ وہلان الولر الن ر ولت ا اہلھ ہن انلچ اصلف ولر ر الس الرم یک اہشلدلت دلے رلاہ ےہ الرضلت

ملسو هيلع هللا ىلص ی زلدلہ یبن ںیہل۔لالولر یقیقح زلدلیگ یہ ےہ وج الپملسو هيلع هللا ىلص وک اطع وہلی ےہل۔لالولر یسک دلولرلے وک ںیہن یلمل۔لالپملسو هيلع هللا ىلص یک میل الےئ زلدلہ میل ےہ ہک

لالس ےک رمثلالت الولر رلالت الس ولت ولےس ی ولوجلد ںیہلوج الج ےس ریتلہ ولاسلل رتشیپ ولوجلد ےھتل۔لوکلی دلولرلی میل امہلرلے اسلےن الس ولت الیس ںیہن ےہ

لسج ر لمع رکلے ولالا ہ دلولی رک ےک ہک الس ےک رمثلالت الولر رلالت الولر ویفلض ےس ےھجم ہصح دلا ایگ ےہ الولر ںی الک الۃ اهللا وہلایگ وہلںل۔لنک م دخلا اعتلی

لےک لض ولرکلمل،لرلالن رکلم ےک رمثلالت الولر رلالت ا ومنلہن الب یھب ولوجلد اپلے ںیہل۔لالولر الن امتلم الالر الولر ویفلض وک وج یبن ملسو هيلع هللا ىلص یک یچس الابتلع ےس ےتلم ںیہل۔لالب

لیھب اپلے ںیہل،لانلہ دخلا اعتلی ے الس ہلس وک اقلم ایک ےہ ا ولہ الاللم یک اچسلی ر زلدلہ ولالہ وہلالولر الت رکلے ہک ولہ رلالت الولر الالر الس ولت یھب رلولل اهللا

ملسو هيلع هللا ىلص ےک اللم الابتلع ےس الرہ وہلے ںیہل۔لوج ریتلہ و رلس ےلہپ الرہ وہلے ےھتل،لانلہ دصلاہ اشنلن الس ولت کت الرہ وہلےک ںیہل۔ الولر رہ وقلم الولر رہ ذملب

لےک رلرلولوہلں وک م ے دلولت یک ےہ ہک ولہ امہلرلے اقملہل ںیلالرک الین دصلالت ا اشنلن دلاھلںیل،لرگم الک یھب الےس ںیہن ہک نج ےس الےن ذملب یک اچسلی

لا ومنلہن وکلی یلمع ولر ر دلاھلےل۔

ل)لوفلملالت ،لدلج-ل�للہح-ل�ل�ل -ل�ل�ل�ل�ل ء الڈلنشل(


Against Losing Divine Guidance لدہلالت ےک دعب رمگلالی ےس ےنچب یک دلا

اب بنا بعد اذ ھدیتناو ھب لنا من لدنک رحمۃ ج انک انت الوھ ربنا ل تزغ قل(ال عمان: 9)

Rabba-naa laa tuzigh quloobanaa ba`da id ha-daita-naa wa hab-lanaa milla-dunkarahmah, inna-ka antal Wahhaab.

لالے امہلرلے رلب امہلرلے دلوللں وک ڑیٹلا ہن وہلے دلے دعب الس ےک ہک و ںیمہ دہلالت دلے اکچ وہلالولر ںیمہ الین رلف ےس رلتم

لاطع رکل۔لانی لو ی ےہ وج تہب اطع رکلے ولالا ےہل۔

O our Lord, let not our hearts become perverse after Thou hast guided us; and bestow on us mercy from Thyself; surely, Thou alone art the Bestower.

(3:9).(Basics of Religious Education,p.137, Fifth Edition)

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لدلرلس ولدی

وہ اگللے دلل ویلں ےس ریغلولں ےہ دلاتھ ںیہنلولہ ایک ولہ ںی الس وہ اپلے ںی �ولں ت�ج� ھچک لوج

رلولین ولہ اپلی ہن ےک رک وغلر ہپ ںیہنلولرلج اس الر الس و دلاھ یھب وک اچلد لبج

ےہ الزلولالل الولر ےہ الرشلک ےہ ںیہنلولالدح انف وک الس ںیہ اکشلر ا ولت لبس

دلل اگللو ےس الس ہک ںی الی ےہ ریخ ںیہلبس ولاف ںی وتلں الرلو وک الی لڈلولڈلو

وہ اگللے دلل ویلں ےس ذعلالب رپ اجلے ںیہنلالس رلا �الں ت�ج�� ہ اقملم ہ ےہ لدلولزلخ

)لدلرلنیل(

Seek Him Alone O Friends

He watches over you while You set your heart upon others!

What does He lack which You seek to find in the idols?

Reflecting upon the sun, We did not find that light which is His;

When we turned to the moon, That too was not like the Beloved.

He is the One, has no partner, And is Imperishable;

All others are prey to death, He alone is Eternal.

All goodness lie In loving Him;

Seek Him alone, O friends, Idols are unfaithful.

Why are you fond Of this blighted abode?

This place a veritable hell, Not a garden!

[Durre Samin; Translation taken from, The Essence of Islam Vol 1, p. 185]

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كسحوا بیوت نفوسھ وتبادرواع الیقان والیمان لتمت

They cleansed their hearts thoroughly (of all sins) and eagerly advancedto benefit from (the wealth of) firm- belief and faith.

لالوہ ںلے الےن سفن وکل)لانلوہلں ےس ( لوخلب )لاپلک( لالولر اصلف ایک

لالولر دلج الےگ ڑبلے الہک نی الولر الاملنل)لیک تمعن ےس( لافلدلہ الاھلںیل۔

زوھمسول بغ

ام الر

د

اموا بئق

ق

ان

میدوف ف ال

غ

مش

عاشق ال

ل

ک

They marched on , in their battles, following the advancing stride of the Holy Prophet.(And threw themselves) in the battlefield, like those (who are) driven, and inspired, by love.

لولہ رلولل )لرکلم ملسو هيلع هللا ىلص( لےک الےگ ڑبلےن ےک اسلھ الین وگنجلں ںی الےگ ڑبلےت ےلچ ےئ

لالولر دیشلالی الوقلںلیک الدنل)لےب رطخ( لدیلالن لگنج ںی )لوکلد ڑپلے(

(Urdu and English translations taken from: Basics of Religious Education; Fifth Edition)


"The Life & Character of the Seal of Prophets". Volume II Chapter III, p. 97- 114

By Mirza Bashir Ahmad MA. (Islam International Publications Ltd, Tilford, UK.)

• Commencement of Ghazwat and Sarayah and the Ghazwah of Waddan Sariyyah of Ubaidah bin Al- Harithra •Sariyyah of Hamzah bin Abdil-Muttalibra

•Ghazwah of Buwat •Ghazwah of Ushairah & Sariyyah of Saád bin Abi Waqqas

•Attack of Kurz bin Jabir and Ghazwah of Safwan •Sariyya of Abdullah bin Jahsh towards Nakhlah

•Alteration of Qiblah •Fasting in Ramadan •'Idul- Fitr

خ لریلت اخلمت النییملسو هيلع هللا ىلص فنصم رضحلت رملزلا ریشب الدم المل۔لالے ل)لہح�ل�ل�للا �ل�ل�لل(

-لرلہ دیبعلۃ ن الاحللرلث رلعی الالولل نس�ل رجہلی -لزغلولالت ولرلالا ا الاغلز الولر زغلولہ ولدلالن رفصلنس �ل رجہلی

-لزغلولہ وبلالط رلعی الالر نس�ل رجہلی -لرلہ زمحلہ ن دبلالبلط رلعی الالولل نس �ل رجہلی

-لرکلز ن اجلر ا ہلمح الولر زغلولہ وفسلالن امجلدلی الالر نس �ل رجہلی -لزغلولہ ریشعلہ الولر رلہ دعس ن الی ولاقلص امجلدلی الالولی نس�ل رجہلی

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-لدی الرط -لایلم رلاضلن -لوحلل ہلبق -لرلہ دبلاهللالن شحج رطبلف ہلخن





ہح ربمن 42 لا 61 لہلس الدملہ فینصت رضحلت اصلزبلالدلہ رملزلا ریشب الدم اصلب الم الے


"Kashti e Nuh"

خ لیت ونلح









Memorization Of A Portion Of The Holy Qur’an:

Surah Ar Rahman, verses 53 - 79 with translation.

لیظ رلہم رلالن رکلم:



لولرلۃ الرلنم الت �ل�ل لا �ل�ل لع رلہع

TA'LEEM 73


2017-2018

TERM 1لیل ہس الی

74 TA'LEEM



AL-BAQARAH RUKU 4لالرقلۃ لرلوکلع �ل

Verse 31

ــا و ــد فیھ ــن یفس ــا م ــل فیھ ا اتع ــو ــۃ قال ــل ف الرض خلیف جاع ــۃ ان ئک ملــک لل ــال رب و اذ ق

ــون ﴿۳۱﴾ ــا ل تعلم ــم م اعل ــال ان ــک ق س ل ــد ــدک و نق بم ــح ــن نس ــآء و ن م ــفک الد یسTranslation : And when thy Lord said to the angels: ‘I am about to place a vicegerent in the earth,’ they said: ‘Wilt Thou place therein such as will cause disorder in it, and shed blood? — and we glorify Thee with Thy praise and extol Thy holiness.’ He answered: ‘I know what you know not.’

لرلہم: لالولر )لالد رلھ( لبج ریتلے رلب لے رفلوتلں ےس اہک ہک انی لںی زلنی ںی الک ہفیلخ انبلے ولالا وہلںل۔ الوہلں ے اہک ایک وت الس ںی ولہ انبلے اگ وج

لالس ںی اسفلد رکلے الولر وخلن اہبلے ہکبج م ریتلی دم ےک اسلھ حیبست رکلے ںیہ الولر م ریتلی اپلزیلیگ ایبلن رکلے ںیہل۔ الس ے اہک انی لںی ولہ بس ھچک اجلاتن

لوہلں وج مت ںیہن اجلےتل۔COMMENTARY :

This verse is important, and Commentators have differed about its meaning. Who was Adam, where was he placed, why did God speak to the angels about his being appointed as khalifa, why did the angels object to this appointment, are some of the questions which arise here at once.

But before dealing with them it is necessary to explain what connection this verse has with the preceding one, and why the Qur'an refers to Adam, while discussing the ministry of the Holy Prophetpbuh of Islam. If the Holy Prophetpbuh was a true Messenger of God, was he the first to receive a message from heaven or did similar messages precede his? If he was the first Messenger, did God neglect those of His countless creatures who lived before him? These questions make the subject of Adam's ministry at once relevant. The verse is intended to convey that the Holy Prophetpbuh is not the first Prophet; others have gone before him and Adam was the first link of the chain. Thus, by making a reference to the ministry of Adam, God removes the doubt agitating the minds of disbelievers about the mission of the Holy Prophetpbuh. It does not matter, if they do not understand his mission; even the angels did not understand the purpose of prophethood at its inception.

Adam, who lived about 6,000 years ago, is popularly believed to be the first man created by God upon this earth. This view is, however, not corroborated by a close study of the relevant facts. The truth is that the world has passed through different cycles of creation and civilisation, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God's creation. Nations have risen and fallen, civilisations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished and other cycles of civilisation appeared and disappeared. This view has also been held by certain eminent Muslim savants. Muhyi al-Din Ibne Arabi, the great mystic, says that once he

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saw himself in a dream performing a circuit of the Ka'ba. In this dream a man appeared before him and claimed to be one of his ancestors. "How long is it since you died?" asked Ibne Arabi. The man replied, “More than forty thousand years.""But this period is much more than what separates us from Adam," said Ibne Arabi. The man replied, "Of which Adam are you speaking? About the Adam who is nearest to you or of some other?""Then I recollected," says Ibne Arabi, "the saying of the Holy Prophetpbuh to the effect that God had brought into being no less than a hundred thousand Adams, and I said to myself, "perhaps this man who claims to be an ancestor of mine was one of the previous Adams." (Futuhat, iii. 607).

If the period covered by the progeny of each Adam be taken to be of seven thousand years, on an average, then, on the basis of the Holy Prophet's saying referred to above, the age of the human race, as such, works out to be 700 million years; and this is the age of the progeny only of Adams, which does not include such races as may have passed before the creation of the first Adam. As against this, modern science gives one million years as the age of the human race (Enc. Br. 14th Edition, xiv, 767).

It is not claimed that the race which lived before Adam was entirely swept away before he was born. Most probably, there had remained a small degenerated remnant of the old race and Adam was one of them. God then selected him to be the progenitor of a new race and the precursor of a new civilisation. Created, as it were, out of the dead he represented the dawn of a new era of life. In this connection we may well quote from one of the speeches of the Promised Messiah, Holy Founder of the Ahmadiyya Movement: “We do not follow the Bible in holding that the world began with the birth of Adam six or seven thousand years ago, and that before this there was nothing, and God was, as it were, idle and without work. Neither do we claim that all mankind, who are now found in different parts of the earth, are the progeny of the selfsame Adam. On the contrary, we hold that this Adam was not the first man. Mankind existed even before him, as is hinted by the Qur'an itself, when it says of Adam, 'I am about to place a Khalifa in the earth.' As Khalifa means a successor, it is clear that men existed even before Adam. Hence, we cannot say whether the original inhabitants of America, Australia, etc. are the progeny of this last Adam, or of some other Adam gone before him."(Al-Hakam, May 30th, 1908).

The word Khalifa used about Adam in the verse has, as pointed out above, a reference to the fact that he was a remnant or successor of the old race and was selected by God to bring into being a new race; it also means a vicegerent of God-an Imam or leader appointed by God to fulfil a special mission.

The question here arises, why did the angels object to Adam's appointment as Khalifa? In this connection, it must be borne in mind that the so-called objection is not really an objection; it is merely a presentation of facts placed before God, not by way of objection but to gain knowledge and obtain enlightenment. In fact, whenever a new Prophet is raised, God intends to bring about through him a revolution in the world, a change in the existing system, an ushering in of a new era. This process naturally entails the destruction of the old system and the construction of a new one. This was to be particularly the case with Adam's ministry, as he was the first Messenger of a new order.

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The word khalifa has been used in the verse under comment in the sense of a Prophet; for truly speaking Prophets are also the khalifas of God, manifesting the divine attributes in accordance with the requirements of their age. In fact, the word khalifa has been used in three senses:-

Firstly, it is used to denote a Prophet of God. Prophets are, as it were, the images of God. Adam was a khalifa in this sense. David has also been called a khalifa in this sense in the Qur'an. Says God: (We said),'O David, We have made thee a Khalifa or vicegerent in the Earth' (38: 27).

Secondly, the word khalifa is spoken of a people who come after and stand in place of another. Thus, when people decline or are destroyed and other people take their place, the latter are called their khalifas as in 7:70 and 7:75.

Thirdly, the successors of a Prophet are also called khalifas because they follow in his footsteps and enforce his Law and maintain unity among his followers. Such a khalifa may either be elected by the people or appointed by the Prophet or raised directly by God as a Prophet serving the cause of the preceding one. Abu Bakr was a khalifa of the Holy Prophetpbuh elected by the people after him. Moses appointed Aaron as his khalifa when he went up the Mount, saying to him, Act for me (lit. be my khalifa) among my people in my absence, and manage them well, and follow not the way of those who cause disorder (7: 143). Though Aaron was a Prophet himself, yet he also acted as a khalifa in the absence of Moses. In the same way, God sometimes raises a Prophet to reform the followers of another Prophet. Such a Prophet does not bring a new Law but only enforces the existing Law. As he carries on the work of his predecessor, he is called his Khalifa or successor. He is neither appointed by his predecessor nor elected by the people but is directly commissioned by God. There have been many such khalifas among the Israelites. They were Prophets of God but brought no new Law, simply serving the Law of Moses (5: 45). Jesus was the last of these khalifas. He brought no new Law as he himself says: "Think not that I have come to destroy the law, or the prophets: I have not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5 : 17, 18).

Muslims have been promised all these three kinds of khalifas. Says the Qur'an: Allah has promised, to those among you who believe and do good works, that He will surely make them khalifas in the Earth, as He made khalifas those who were before them; and that He will surely establish for them their religion which He has chosen for them,' and that He will surely change their condition, after their fear, into peace and security: They will worship Me, (and) they will not associate anything with Me. But whoso is ungrateful after that, they will be the rebellious (24: 56). God made Muslims the inheritors of the Earth in the lifetime of the Holy Prophetpbuh. Then after the Holy Prophetpbuh, He established the khilafat of Abu Bakr, Umar, Uthman and Ali. And finally now, according to the Ahmadiyya Movement, God has made Ahmad of Qadian a khalifa of the Holy Prophetpbuh in the same sense in which He made Jesus a khalifa of Moses. Ahmad has attained to prophethood by following in the footsteps of the Holy Prophetpbuh and has brought no new Law. He has been raised to serve Islam and make it dominant in the world.

This is the first verse of the Qur'an which makes mention of angels, so a short note about them will not be out of place here.

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As pointed out under Important Words, the word ملئــک has the literal meaning of a "message bearer" or "agent." This explains the object of the creation of the angels. They bring messages of God and execute His will in the Universe, this does not mean that God is not All-Powerful and All-Knowing and All-Encompassing and that He stands in need of any agents to execute His will or to carry His messages. But in His eternal wisdom He has decided to work with a system. Just as He has a system in the physical world, He has a system in the spiritual world also. The establishment of a system or a method of work is not due to any weakness in God but is, on the other hand, a sign of perfection. Thus angels are part of the system with which God executes His will in both the physical and the spiritual worlds. In the physical world they form the first link, with a number of physical links descending downwards; but in the spiritual world they form a direct link between God and man. We may not quite understand the nature of their being, but we may well understand the object of their creation and the functions which they are meant to perform.

According to the teachings of Islam, there is quite a large number of angels, and they are divided into classes, each occupying a definite position and serving a definite purpose. They exercise their influence in their respective spheres and serve as agents for executing God's will. In the physical world they remain, so to speak, behind the curtain and exercise their influence through physical agencies working in the universe. It is only when we come to the final physical agency that the sphere of the angels begins. In the spiritual world, however, the influence of the angels is more evident. It is direct and works without any intervening agency. This is one of the reasons why Islam has included belief in angels among the fundamental articles of faith (2: 286), because as matters stand, disbelief in angels would mean shutting off the whole avenue through which the light of God comes to man.

Angels are not visible to the physical eye. Yet they do sometimes appear to man in one form or another. This appearance, however, is not real but simply a sort of manifestation. This is why the appearance of the same angel at different times may assume different forms. The contact, however, is not imaginary but real, and exercises’ direct influence which is definitely felt and may even be tested through its results. There are several Hadith to the effect that angels appeared to the Holy Prophetpbuh a number of times in one form or another. It must however, be definitely understood that when we speak of an angel appearing to a human being, we do not mean his actual descending on the earth and leaving his fixed station in the heavens. We simply mean his manifestation by means of which he assumes a form which becomes visible to man. It must further be understood that an angel is not merely a force but a living being who executes the will of his Lord, wherever and in whatever manner demanded.

As for the functions of angels, the Qur'an enumerates a number of them, some of the more important being the following:

1. They are bearers of divine messages (22 : 76).2. They inspire men to do righteous deeds, moving their hearts to virtue (91: 9; also Tirmidhi, ch. on Tafsir).3. They serve the Prophets and help their cause (15: 30; 4 : 167); they also help believers (41 : 31, 32).4. They bring punishment upon those who oppose the Prophets (6: 159); and inspire their enemies

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with fear and awe (3: 125, 126).5. They enforce the laws of nature and, as it were, bear the Throne of God on their shoulders. (40 : 8).

The reason why angels have been mentioned in this verse in connection with the mission of Adam is that, as indicated above, one of the functions of the angels is to help the Messengers of God; so whenever a new Prophet is raised in the world, the angels are bidden to serve him by bringing into play the different forces of nature to help his cause. When, therefore, God decided to raise Adam as a Reformer, He informed the angels of His decision so that they should devote themselves to His service.

For a fuller discussion of the subject of angels the reader is referred to (1) Tauhid and(2) A'ina by the Holy Founder of the Ahmadiyya Movement and (3) Mala'ika by Hazrat Mirza Bashir-ud-Din Mahmud AhmadRA.

لالرلدلو ریسفتل-لالت31

لہ وج الملہک ے اہک ہک و الاس الدلی زلنی ںی دیلا رکلے اگ وج اسفلد رکلے اگ الولر وللولں ےک وخلن اہبلے اگل۔لہ الدلم ر الین ڑبلالی ےک الاہلر ےک ےیل ںیہن ،لہن دخلا

ے وہلے ںیہ وج احلم ا اقلم اقملم وہل۔لس بج اهللا نم�� لاعتلی ر الرتلالض ےک ےیل ےہل۔لہک ہفیلخ ےک ظفل ےس الوہلں ے الدتلالل ایک ےہل۔لویلہک ہفیلخ ےک

لاعتلی ے اہک ہک ںی زلنی ںی ہفیلخ انبلے ولالا وہلں و رفلوتلں ے اہک ہک ہفیلخ یک رضلولرلت و بت وہلی الر زلنی ںی الےس الدلی دیلا رکلے ا الرلالدلہ وہلا وج الس

لںی ڑل ڑھب ےت وہلںلالولر وخلن اہب ےت وہلںل۔

لس رفلوتلں ا ہ رقفلہ ہک اتعل فیھامن یفسد فیھا ہن دخلا اعتلی ر الرتلالض ےہ ہن الدلم یک زمکلولرلی الت رکلے ےک ےیل ےہل۔لہک ینب ونلع الاسلن

لںی ےس ضع وللولں یک زمکلولرلی ر دلالت رکلے ےک ےیل ےہل،لنج ر الدلم ے وکحلت رکلی یھتل۔

Verse 32

﴾۳۲﴿ ء ان كنت صدقیآء ھؤل بـون باس ئکۃ فقال ان آء کلھا ثم عرضھ عل المل و علم ادم الس

Translation : And He taught Adam all the names, then He put the objects of these names before the angels and said; ‘Tell Me the names of these, if you are right.’

لرلہم: لالولر الس ے الدلم وک امتلم انلم اھکسلے رھپ الن )لولخملاقلتل(لوک رفلوتلں ےک اسلےن شیپ ایک الولر اہک ےھجم الن ےک انلم التب و الر مت ےچس وہل۔

COMMENTARY :Commentators differ as to what is here meant by the word اســاء, (names). Some think that God taught Adam the names of different things and objects, i.e., He taught him language. Others hold that God taught him the names of his offsprings.

There is no doubt that man needed language in order to become civilised and God must have taught Adam a language, but the Qur'an indicates that there are اساء (names or attributes) which man must learn for the perfection of his religion and morals. They are referred to in the verse: And to Allah alone belong all perfect attributes; so call On Him by these and leave alone those

TA'LEEM 79


who deviate from the right way with respect to His attributes. They shall be requited with what they do (7 : 181). This verse shows that man cannot attain to divine knowledge without a correct conception of God's اساء or attributes and that this can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam knowledge of His attributes so that man should know and recognise Him and attain His nearness and should not drift away from Him.

The verse quoted above (7: 181) shows that the word اســاء (names) is used to signify the attributes of God and that a Muslim must be familiar with those attributes, so that he may pray to Him, invoking attributes most suited to the nature of the prayer. For example, if one prays for forgiveness and mercy, one should invoke the attributes of forgiveness and mercy; and if the prayer be for the attainment of righteousness, God should be invoked by names which pertain to that quality. The above verse also indicates that man must not of himself devise the attributes of God, because it is only God who can describe His attributes; man, being himself the creation of God, cannot do so. In fact, those who try to devise God's attributes have been threatened with divine punishment.

In short, we learn from this verse that a Muslim must know God's اســاء (names) which can be taught by Him alone, and which man has no right to devise out of his own fancy. There is strong evidence that God gave Adam, a knowledge of His attributes. The view gains further strength when we take into consideration the difference between man and angel. According to the Qur'an, man differed from angels in that, whereas the former can be an image or reflex of ال ســاء لســنا i.e. all the divine attributes, the latter represent only a few of them. The Qur'an says: They (the angels) do what they are bidden to do (66: 7) which implies that the angels cannot act of their own free will. They have no will of their own, but passively perform the functions allotted to them, by Providence. On the other hand, man, endowed with volition and free choice, differs from angels in that he has capabilities which make him a perfect manifestation of all divine attributes. A saying of the Holy Prophetpbuh- "the best morals in man are those which are in conformity with the great attributes of God" ('Ummal, ii. 2)-also points to this. As God is Merciful, we should also show mercy to men; as He is Forgiving, so we must also to be ready to forgive our fellow beings; as He connives at faults, so we must try to imitate Him in this particular; and as He protects the weak, so we must be ready to protect the weak, and so on. This injunction of the Holy Prophetpbuh

justifies the inference that man has the capability to manifest in himself all the attributes of God. Thus, both the Qur'an and the Holy Prophet's sayings are agreed that man and angel differ in the manifestation of divine attributes, and the"names" in the clause, He taught Adam all the names, refer to the attributes of God. The verse means that God first implanted in Adam free will and the needful capacity for the comprehension of the various divine attributes, and then gave him the knowledge of those attributes, which was impossible without the power of assimilation.

The verse that follows corroborates this meaning; for therein it is stated that the اساء (attributes) were such as were not wholly known to the angels and it is evident that such اســاء are only the divine attributes.

The word اساء may also mean the qualities of the different things in nature. As man was to make use of the forces of nature, God gave Adam the capacity of knowing their qualities and properties.

80 TA'LEEM


The word کل (all) used here does not imply absolute totality. It simply means all that was necessary. The Qur'an uses this word in this sense elsewhere also (see 6: 45; 27: 7, 24; 28: 05).

The pronoun in the words عرضــھ (He put the objects of these names) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God showed Adam in a kashf (vision) certain human beings from among his progeny who were to be the manifestations of divine attributes in the future. Such beings were the Prophets or other holy persons who were to enjoy such nearness to God as to become His image and through whom God was to reform mankind. The angels were then asked whether they could manifest the divine attributes like them. This is what is meant by the words; Tell Me the names of these, occurring in the present verse.


ے الم ذلالت ین انلم ےک یھب وہلے ںیہلالولر تفص ےک یھب ۔لالس الت ںی الاملء ےس رملالد افصلت الہی ںیہل، نج ا حیحص نم�� آئ ل: لالم ےک علم ادم الس

لملع دخلا اعتلی ےک اھکسلے ےس ی الاتکس ےہل۔لالدلم ولہک ذملب ےک ایلم الولر اهللا اعتلی ےس الس یک ولخملق ےک ولاصلل یک رغلض ےس وعبملث وہلے ےھت الس

لےیل رضلولرلی اھت ہک الںیہن الاملء الہیہ اھکسلے اجلے الہک الن یک الت الن انلولں ےک ذلرلہع ےس دخلا اعتلی وک انشلت رکلی الولر الس ےس قلعت دیلا رکلیل۔لالر ہ

ے ہ یھب وہلےت ںیہ ہک ولہک الاسلونلںلےک دمتملن وہلے یک نم�� لانلم ہن اھکسلے اجلے و الن یک الت ےک دحلم الولر ےب دلن وہلے ا رطخلہ اھتل۔لالس ےک الک الولر

لوصلرلت ںی الن ےک ےیل الک زلالن یک رضلولرلت یھت ۔لاهللا اعتلی ے الدلم وک زلالن ےک الوصلل اھکسلے ،لنج ےک اطملق الوہلں ے زلالن ا ملع اجلرلی ایکل۔لولعملم

ی�الت الولر الاملء ےک الاحلد ر یھت ین رہ زیچ ا انلم لوہلا ےہ ہک ولہ زلالن رلی یھت ویلہک الس الت ےس الرہ ےہ ہک الدلم وک سج زلالن ا ملع دلا ایگلاھت الس یک انبلء مسم�

ی�الت ےس رہگلا قلعت رلےت ںیہل۔ لالس یک وصخلتی یک ایلد ر رلاھ ایگ اھتلہن ہک ےب قلعتل۔لالولر ہ وصخلتی رصلف رلی زلالن ںی ےہ ہک الس ےک امتلم الاملء مسم�

دق لین الس ے ل‘ل‘لالر مت دلرلت الت ہہک رلےہ وہل’ل’لہ رلہم ان كنت صدقی لا ےہل۔لرلی زلالن ںی ےتہک ںیہ صدقن فلن ای قال ل الص

لوج الت یہک دلرلت یھت )لالجل( الی رلح دحلث ںی الا ےہ ہک الک دلہع ربجلاللی ے الرضلت ملسو هيلع هللا ىلص ےس الک ولالل ایک الولر الپ ےک وجلالب ر الس ے اہک

صدقت لین الپ ے دلرلت اہک ےہ الس ےک ہ ینعم ںیہن ےھت ہک الپ ے چس وبلا ےہل۔

ئ ل: ولہک الملہک وک الدلم ےک ہفیلخ انبلے اجلے ر الس ےیل بجعت اھت ہک الس ےک ببس ےس وخلن رلزلی الولر اسفلد وہلاگل۔لالس ےیل ل آئ ھو ا نبئو ن باس

لاهللا اعتلی ے الملہک وک الدنلہ دیلا وہلے ولالے النی یفشک ولر ر دلاھلے وخلالہ ولہ وقتلی ےک احللظ ےس اللم ےننب ولالے ےھت ا رفک ےک احللظ ےسل۔لالولر وپلاھ ہک

لالر اہمتلرلی الت دلرلت ےہ و رھپ الن ےک انلم اتبلول،لین اهللا اعتلی ےک رلم الولر بضغ یک افصلت سج رلح الن وللولں ےک ذلرلہع الرہ وہلے ولالی ںیہ ایک مت الن یک

ے الس الت ےک ہ یھب وہلےت ںیہ ہک الدلم یک الولالد ںی وج وللگ یکین ںی اللم وہلے ولالے ےھت الن ےک ولوجلدلولں نم�� للیص دلولرلولں وک اتب ےت وہل۔لدلولرلے

لوک الن ےک اسلےن رکلےک وپلاھ ہک ایک مت الن یک افصلت الولر وخلالص الرہ رک ےت وہ ؟لالس ےس ہ اتبلان وصقملد اھت ہک الدلم ےک ذلرلہع وج وللگ دیلا وہلےگ ولہ سفک دلم

لرکلے ولالے ا اسفلد رکلے ولالے ںیہن وہلں ےگ ہک الن کین عبط الولرلرشلف وللولں ےس الن ےک دلنم ڑگھجلا رک ےک وخلد ڑللالی یک رلح ڈلالںیل ےگل۔لس سفک

لدلم ےک دلنم رجملم وہلےگ ہن ہک الدلم ا الس ےک اللم عبتمل۔

TA'LEEM 81


Verse 33

کی ﴿۳۳﴾

ال ما علمتنا انک انت العلی الم لنا

نک ل عل قالوا سب

Translation : They said, ‘Holy art Thou! No knowledge have we except what Thou hast taught us; surely, Thou art the All-Knowing, the Wise.’

لرلہم: لالوہلں ے اہک اپلک ےہ وتل۔ ںیمہ یسک الت ا ھچک ملع ںیہن ولالے الس ےک سج ا وت ںیمہ ملع دلےل۔ انی لوت ی ےہ وج دلالیم ملع رلےن ولالا )لالولر( لتہب

لتمکح ولالا ےہل۔

COMMENTARY :As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God's attributes as man could do, i.e., they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the bestof constitutions (95: 5).

Verse 34

موت و اعلم غیب الس قال الم اقل لكم ان آئھ باھ باس انا فلم آئھ بئھ باس ادم ان قال ی

تمون ﴿۳۴﴾

الرض و اعلم ما تبدون و ما کنت تکTranslation : He said, ‘O Adam, tell them their names;’ and when he had told them their names, He said: ‘Did I not say to you, I know the secrets of the heavens and of the earth, and I know what you reveal and what you conceal?’

لرلہم: لالس ے اہک الے الدلم! لوت الن وک الن ےک انلم اتبل۔ س بج الس ے الںیہن الن ےک انلم اتبلے و الس ے اہک ایک ںی ے ںیہمت اہک ںیہن اھت ہک انی لںی

لی الاملونلں الولر زلنی ےک بیغ وک اجلاتن وہلں الولر ںی ولہ )لیھب( لاجلاتن وہلں وج مت الرہ رکلے وہ الولر ولہ )لیھب( لوج مت اپھچلے وہل۔

COMMENTARY :When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.

The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting. The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word كــان (concealing) is

also used to denote a state of affairs without there being any attempt or desire on one's part to conceal or suppress anything.

The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God. As already pointed out under 2: 31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قــال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says, "Both of his eyes said, 'We will listen and obey,' " whereas the eyes have no speech. Thus the conversation embodying the story of Adam may also be nothing more than a portrayal in words.


لین بج الدلم ے وج زیچلں الس ےک اسلےن شیپ یک یئگ ںیھت الن یک افصلت انگلدلںل،لو دخلا اعتلی ے رفلوتلں ےس اہک ہک ایک ںی ے ںیہمت ےلہپ ںیہن اہک اھت ہک ںی

لالن الولں وک یھب اجلاتن وہلں وج اہمتلرلے دلل ںی ںیہلالولر الن الولں وک یھب اجلاتن وہلں نج وک مت الرہ رکلے وہ ۔لمت ہ ےتھجمس ےھت ہک الدلم ولخملاقلت ر س رلح وکحلت

�الت الم ےک اجلےن ا الدلہ رلاھ ےہل۔لانلہچ الس �الت ا ملع ںیہن ۔لنک الب ںیہمت اتپ گ ایگ ےہ ہک ںی ے الس ےک الدلر اخص�ی لرکلےک اگ ہکبج الس وک ولخملق یک اخص�ی

�الت ایبلن رکلدلی ںیہ نج ےس الت وہلایگ ےہ ہک ریملا ملع حیحص اھت الولرلاہمتلرلالطل اھتل۔ لے زیچلولں یک اخص�ی

Verse 35

ب ٭ و کان من الكفین ﴿۳۵﴾

ابلیس اب و استک

دم فسجدوا ال ئکۃ اسدوا ل ملنا لل

و اذ قل

Translation : And remember the time when We said to the angels: ‘Submit to Adam,’ and they all submitted. But Iblis did not. He refused and was too proud; and he was of the disbelievers.

لرلہم: لالولر بج م ے رفلوتلں ےس اہک ہک الدلم یک اخلر دجسلہ رکلو و ولہ بس دجسلہ رلز وہلےئ ولالے السی ےکل۔ الس ے الاکنلر ایک الولر الابکلر ےس الم ایل الولر ولہ

لالرفلولں ںی ےس اھتل۔

COMMENTARY :

When Adam became an image of the attributes of God, and attained the rank of a Prophet, God ordered the angels to serve him. The words اســدو لدم do not mean, "Fall prostrate before Adam." The Qur'an definitely says: Prostrate not yourselves before the sun, nor before the moon, but prostrate yourselves before Allah, Who created them (41: 38). Thus prostration before Adam by way of worship is opposed to the teachings of the Qur'an, and a command to that effect could never proceed from God. The word (sajdah) has been used here in the sense of"obedience," and" submission." Thus the verse means that God bade the angels serve Adam, -that is, assist him in

TA'LEEM 83


his mission. In this way, the angels are ordered to serve all the Prophets of God, their chief duty being to help the cause of a Prophet and to draw the hearts of men towards him.

ــس it must be clearly understood, was not one of the angels, because, whereas Iblis has ,(Iblis)ابلیbeen here described as disobeying God, the angels have been described as ever 'submissive' and 'obedient.' Says the Qur'an: They disobey not Allah in what He commands them, and do what they are commanded (66 :7). Hence ابلیــس could not be an angel. The objection, why was God angry with Iblis whereas the commandment stated in this verse was meant for the angels and not for him, is baseless, for elsewhere the Qur'an makes it clear that Iblis was also commanded to serve Adam. God says: What prevented thee (O Iblis,) from submitting (to Adam) when I commanded thee? (7: 13). This shows that Iblis, though not an angel, was also ordered to make submission to Adam. Moreover, even if there were no separate commandment for Iblis, the one for angels must be taken to extend to all others, because angels being the custodians or guardians of the different parts of the universe, the commandment given to them automatically extends to all.

As to the identity of Iblis it may be briefly stated that, as described under Important Words, Iblis is really an attributive name given, on the basis of the root meaning of the word, to the Evil Spirit opposed to the angels. Iblis has been so named because he possesses the attributes particularly the quality of being deprived of good and of being left bewildered in the way and of despairing of God's mercy.

That Iblis was not the satan spoken of in 2: 37 below is apparent from the fact that the Qur'an mentions the two names side by side, wherever the story of Adam is given, but everywhere a careful distinction is observed between the two i.e. wherever the Qur'an speaks of the being who, unlike the angels, refused to serve Adam, it invariably mentions the name Iblis, and wherever it speaks of the being who beguiled Adam and became the means of his being turned out of جنــۃ (garden), it invariably mentions the name 'satan'. This distinction, which is most significant and has been maintained throughout the Qur'an i.e. in at least ten places (see 2 : 35, 37 ; 7: 12, 21; 15: 32; 17: 62; 18: 51; 20: 117, 121; 38: 75), clearly proves that Iblis, who is mentioned side by side with the angels, is different from the 'satan' who beguiled Adam and was one of Adam's own people to whom Adam was sent as a Reformer.

Iblis thus was not one of the angels. This is apparent from the fact that whereas the angels have been described as being always obedient to God and incapable of disobedience (16: 51 ; 66: 7), Iblis has been spoken of as having arrogantly disobeyed a clear commandment of God (7 : 12, 13). Elsewhere, the Qur'an speaks of Iblis, saying: He (Iblis) was one of the jinn (a secret creation); then he chose to disobey God's order (18 : 51). From the above it is clear that though not one of the angels, Iblis belonged to a secret creation of God who, unlike the angels, was capable of obeying or disobeying the Lord, as he liked. The Qur'an further makes it clear that when Iblis insolently disobeyed God, He turned him away and cursed him for his rebellious attitude, whereupon Iblis took the vow that he would henceforward take to misleading men and hindering them from following the right way (7: 17, 18; 15: 35, 36, 40; 17 : 63). Elsewhere the Qur'an says: Then said We to the angels,Submit to Adam;' and they all submitted. But Iblis did not; he would not be of those who submit. God said, ‘What prevented thee from submitting when I commanded thee ?’He said, I am

84 TA'LEEM


better than he. Thou hast created me of fire while him hast Thou Created of clay.' God said, ‘Then go down hence, it is not for thee to be arrogant here. Get out; thou art certainly of those who are abased.' He said, ‘Grant me respite until the day when they will be raised up.' God said, ‘Thou shalt be of those who are given respite.' He said. ‘Now since Thou hast adjudged me as lost, I will assuredly lie in wait for them on Thy straight path. Then will I surely come upon them from before them and from behind them and from their right and from their left, and Thou wilt not find most of them to be grateful.' God said, ‘Get out hence, despised and banished. Whosoever of them shall follow thee, I will surely fill Hell with you all."(7: 12-19). Elsewhere God says to Iblis: Surely, thou shalt have no power over My servants except such of the erring ones as choose to follow thee (15: 43). At yet another place, God says that Iblis was one of the jinn i.e. a secret creation (18: 51). And about the jinn God says: I have created the jinn and men only that they may serve Me. (51 : 57).

As to the presence of good and evil in the world, it may be said that out of His infinite wisdom God has made man a free agent, giving him the power either to take the right path or be led into the wrong one as he likes. This system in which angels and Iblis both take part is quite in the fitness of things and is for man's own good; for without being a free agent man cannot deserve praise or be entitled to reward for his good actions; and if man is to become entitled to reward for good actions, he needs must also be responsible for his sins and shortcomings, because his being a free agent must function both ways.

God has done more. He gives every man a good start in life by giving him a good and virtuous nature, and it is man himself who afterwards spoils the goodness of his nature and takes an evil course. Says the Holy Prophetpbuh: "Every child is born with a good nature (i.e. the nature of Islam); it is his parents who later make him a Jew or a Christian or a Magian" (Bukhari). God further raises Prophets and sends down His revelation for the reformation of mankind so that, if through their own free choice or under the influence of some evil spirits or bad associates, men should go astray, they may thereby be called back to truth. See also note on ‘Satan’ under (2 : 37).


د لےک ینعم الرہلی دجسلہ رکلے ےک اللولہ رفلالربلدلالرلی ےک یھب وہلے ںیہ )لالرلبل( لرلی زلالن ںی س

دم لںی لم لےک ینعم ے ےھت ہک الںیہن مکح دلا ایگ اھت ہک الدلم یک رفلالربلدلالرلی رکلو ۔لزی اسدوا لنم�� لالولر رفلوتلں ےک الدلم ےک اسلےن دجسلہ رکلے ےک یہ

ے وہلں ےگ ہک الدلم یک دیلالش یک ولہ ےس دخلا اعتلی وک دجسلہ رکلول۔لہ رملالد ںیہن ہک الدلم وک دجسلہ رکلول۔لین نللیل ےک یھب وہلےت ںیہ ۔لالس احللظ ےس الت ےک ہ م��

لدخلا اعتلی ے الک اللم ولوجلد دیلا ایک ےہ الس یک دیلالش ر دخلا اعتلی یک تمظع ےک الاہلر ےک ےیل الس ےک اسلےن دجسلہ رکلول۔

لہ الانثلء عطقنم ےہ ین سج وک ینثتسم ایک ایگ ےہ ولہ ےلہپ رلولہ ںی اللم ںیہن ہک الس ےس الگ ےہل۔لالرلدلو ںی الس ےک ےیل وکلی اخلص ظفل ا رلق الاہلر رقملر

لںیہنل۔لالس ےیل رلب رلن احملولرلہ ےس رلہم ایک ایگ ےہل۔

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Verse 36

جرۃ الش ھذہ تقربا ل و شئا حیث رغدا منھا کل و ۃ ن

ال زوجک و انت اسکن ادم ی نا قل و

لمی ﴿۳۶﴾ نا من الظ فتکTranslation : And We said, ‘O Adam, dwell thou and thy wife in the garden, and eat therefrom plentifully wherever you will, but approach not this tree, lest you be of the wrongdoers.’

لرلہم: لالولر م ے اہک الے الدلم! لوت الولر ریتلی زلولہ تنج ںی وکسلت الایلر رکلو الولر مت دلولونلں الس ںی اہلں ےس اچلوہ الرفلالت اھلو رگم الس وصخملص دلرلت ےک

لرلب ہن اجلان ولرلہن مت دلولونلں الوملں ںی ےس وہ اجلو ےگل۔

COMMENTARY :

The word جنــۃ (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven: firstly, because it was on the earth that Adam was made to live, as the words, I am about to place a vicegerent in the earth, occurring in 2: 31 clearly indicates.

Secondly, Heaven is a place from which no one who once enters it will ever be expelled (15:49), whereas Adam was made to quit the جنــۃ (garden) spoken of in this verse. This shows that the or garden in which Adam first dwelt was a place on this very earth which was given this جنــۃname on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place where Adam was made to dwell was the garden of Eden which lay near Babylon in Iraq or Assyria.

According to the Bible, the forbidden ــرۃ was the tree of the knowledge of good and evil (tree) جش(Gen. 2: 17). But we learn from the Qur'an that after having eaten of the forbidden fruit, Adam and Eve became naked which means that, unlike knowledge which is a source of goodness, the tree was a source of evil, making Adam exhibit a weakness. The Qur'anic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Qur'an and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics i.e. making a man naked or giving him knowledge of good or evil, exists on the face of the globe. So the tree must represent something else.

As explained above, the word جشرۃ also means a quarrel. Says the Qur'an: But no, by thy Lord, they are not believers until they make thee judge in all that is in dispute between them. (4: 66).

Elsewhere, the Qur'an makes mention of two kinds of (1) (good tree) and (2) (evil tree) for which see 14 : 25 & 27. Pure things and pure teachings are likened to the former, and impure things and impure thoughts are likened to the latter. In the light of these explanations, the verse would mean: (1) that Adam was enjoined to avoid quarrels; (2) that he was warned against evil things, because although the verse does not specify evil or good, yet the prohibition cannot but refer to impure and evil things.

The expression, eat therefrom plentifully where ever you will, indicates that the place where Adam

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lived had not yet come under the jurisdiction of anybody and was what may be termed"God's land" which was given to Adam who was thus made lord of all he surveyed.

The concluding clause, lest you be of ظالمی ; or wrongdoers, means that the result of approaching the prohibited جشرۃ would be that Adam would become one of those who do not observe propriety in their actions; for, as explained under Important Words, ظلــم means, putting a thing at a wrong place.

Verse 37

و لكم ف نا اھبطوا بعضکم لبعض عدویطن عنھا فاخرجھما ما کانا فیہ و قل ما الش فازل

الرض مستقر و متاع ال حی ﴿۳۷﴾Translation : But Satan caused them both to slip by means of it and drove them out of the state in which they were. And We said, ‘Go forth; some of you are enemies of others, and for you there is an abode in the earth and a provision, for a time.

لرلہم: لس اطیشلن ے الن دلولونلں وک الس )لدلرلت( لےک اعلہل ںی السھپ دلا س الس ےس الںیہن اکنلل دلا سج ںی ولہ ےلہپ ےھت ۔ الولر م ے اہک مت لکن اجلو

)لالس احلل ںی ہک( لمت ںی ےس ضع ضع ےک دلنم وہلں ےگ الولر اہمتلرلے ےئل )لالس( لزلنی ںی الک رلہ کت ایلم الولر الافلدلہ )لدقلر( لےہل۔

COMMENTARY :

The pronoun"it" in, caused them both to slip by means of it, evidently refers to the جشرۃ (or tree). The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place where they were and thereby deprived them of the comforts they enjoyed. As explained in 2: 35 above, it will be noted that he who beguiled and brought trouble on Adam was Shaitan and not Iblis, who is spoken of as refusing to serve Adam. This distinction is to be found not only in the verse under comment but throughout the Qur'an which invariably speaks of Iblis while mentioning the incident of refusal to bow down through pride, and of Shaitan wherever mention is made of Adam being instigated to eat of the prohibited جشرۃ (tree). The distinction points to the conclusion that the word Shaitan does not here refer to Iblis, but to someone from among the fellow-beings of Adam who was hostile to him. The inference is further supported by the verse: As to My servants, thou (O Iblis) shalt certainly have no power over them (17 : 66). As Adam was a vicegerent of God, Iblis could have no power over him, and the being who beguiled him was someone else. Hence, in order to bring out this fact, the word Shaitan, which has a much wider significance than Iblis, has been used here.

The concluding words of the verse, i.e. for you there is an abode in the earth, also prove that the Qur'an lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the life-long abode of man. Thus the Qur'an rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.

A short note here on the word' Satan' will not be out of place. As will be readily seen, the word

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'Satan' is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader of the forces of evil in the universe, the word' Satan' is used about any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan;' his comrades and associates are' satans;' enemies of truth are' satans;' mischievous men are' satans' ' injurious animals are' satans' and harmful diseases are' satans.' The Qur'an, the Hadith and the Arabic literature are full of instances in which the word' satan' has been freely used about one or all of these things. Thus the Qur'an says that there are' satans' both among men and the jinn (6: 113). Again, mischievous enemies of truth are also called, satans in the Qur'an (2: 15). The Holy Prophetpbuh once used the name 'satan' about a thief who had repeatedly robbed Abu Huraira (Bukhari). Similarly the Holy Prophetpbuh once said that a black street dog was a 'satan' (Majah). Again he once ordered his Companions to cover up their utensils containing food and drink lest' satan' should find its way into them, evidently meaning harmful insects and germs (Majah). At another place the Holy Prophetpbuh exhorts his followers to clean their nostrils when they rise from sleep in the morning as satan rests in them, hinting that harmful matter accumulates in the nostrils which, if not removed, may injure health (Muslim).

From the above instances it is clear that ‘satan’ is a very general term and is freely used about all evil or harmful beings or things. For the meaning of the word' Satan' see note on 2 : 15.

Verse 38

حی ﴿۳۸﴾ اب ارل و بہ کلمت فتاب علیہ انہ ھو الت فتلی ادم من رTranslation : Then Adam learnt from his Lord certain words of prayer. So He turned towards him with mercy. Surely, He is Oft-Returning with compassion, and is Merciful.

ھک�ا ۔ انی لولی تہب ولہ وبقلل رکلے ولالا )لالولر( لالر الر رلم رکلے لرلہم: لرھپ الدلم ے الےن رلب لےس ھچک املکلت ےھکیسل۔ س ولہ الس ر ولہ وبقلل رکلے وہلے �ج

لولالا ےہل۔

COMMENTARY :

This verse tells us that when 'satan' deceived Adam, and God informed him of his mistake, he prayed to God for forgiveness in words which he learnt from God Himself. These words have been mentioned by the Qur'an elsewhere and they run thus: Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost (7 : 24). This was the prayer that Adam learnt from God. The prayer was heard and Adam was forgiven. The fact that God Himself taught Adam the words of this prayer shows that he was a chosen one of God and was a recipient of divine revelation. The verse also tells us that on special occasions God Himself teaches His servants the words in which they should pray to Him, and it is evident that the words of prayer chosen by God are sure to find ready acceptance with Him. It is in fact a way of honouring holy men and expediting their reconciliation with Him that God sometimes teaches them the words in which they should pray to Him. It is, in other words, saying to them, "Come to Me with a request and I will grant it."Strange indeed are the ways of the Lord whose mercy and forgiveness are, as it were, always eager to descend on man, if he only cares to turn towards

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Him with repentance. Says the Holy Prophetpbuh, "God has spoken to me saying: 'Whoso does a good deed will have a tenfold reward and even more, and whoso does an evil deed will have a punishment only equal to it or will have his sin forgiven altogether. And whoso approaches Me by half a cubit, I will go to him by one cubit and whoso approaches Me by one cubit, I will go to him by four cubits; and whoso comes to Me walking, I will go to him running ” (Muslim).

لالرلدلو ریسفتل-لالت38لین اهللا اعتلیل۔

Verse 39

زنون﴿۳۹﴾ ھدی فن تبع ھدای فل خوف علیھ و ل ھ ی ن کم م تینا یا نا اھبطوا منھا جمیعا فام

قل

Translation : We said: ‘Go forth, all of you, from here. And if there comes to you guidance from Me, then whoso shall follow My guidance, on them shall come no fear, nor shall they grieve.’

لرلہم: لم ے اہک الس ںی ےس مت بس ےک بس لکن اجلول۔ س بج یھبک یھب اہمتلرلے اپلس ریملی رلف ےس دہلالت الی و وہنجلں ے ریملی دہلالت یک ریپلولی

لیک الن ر وکلی وخلف ںیہن وہ اگ الولر ہن ی ولہ وکلی مغ رکلں ےگل۔

COMMENTARY :

As Adam was to become the progenitor of a great race and the harbinger of a new era, a timely announcement was made to mankind through him that they should be prepared to receive guidance from their God from time to time. Thus the verse holds out the promise that among the descendants of Adam there would continue to appear great souls who would invite people to truth and guidance, and that those who followed such holy persons would attain salvation. Their hearts would be so filled with the true faith that they would enjoy peace and tranquillity of mind in all circumstances. No fear about the future or regret about the past would trouble them, as they would attain nearness to God and their hearts would be to them a paradise.

لالرلدلو ریسفتل-لالت39ے رھپ ےک ںیہ ۔لرلی ںی فاء لوک ہشیمہ ےلہپ رلےت ںیہ ،لرگم الرلدلو ںیلالےس ےھچیپ رلےت ںیہل۔لالس ےیل م ے

نم�� ا لا ظفل ےہ الولر ف�الء ےک لالت ںی فام

لرلہم ںی الر ےک دعب رھپ ا ظفل رلاھ ےہل۔

Verse 40

﴾۴۰٪ ار ھ فیھا خلدون ﴿ ب الن ئک اص اولبوا بایتنا وا و کذ و الذین كف

Translation : But they who will disbelieve and treat Our Signs as lies, these shall be the inmates of the Fire; therein shall they abide.

لرلہمل: الولر ولہ وللگ وہنجلں ے الاکنلر ایک الولر امہلرلے اشنلانلت وک الٹھجلا ولی ںیہ وج الگ ںی ڑپلے ولالے ںیہل۔ ولہ الس ںی ابمل رلہ رلےن ولالے ںیہل۔

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COMMENTARY :

Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God's guidance. They will fall into a fire and will never enjoy inward happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.

The last clause of the verse, viz., ھ فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and then too it is intended only for the reformation of His creatures. The punishment whether of this world or of the next is not based on the motive of revenge, but both here and hereafter its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11 : 108, 109). In contrast to this, the reward of Heaven is truly everlasting (11 : 109).


Istikhaarah Prayer ..................................................................................................... لالاخلرلہ یک دلا

ول اقدر تقدر ط فانک و اسئلک من فضلک العظی بقدرتک و استقدرک مک بعل ک ی است م ان

الل

م الغیوب ط وتعلم ول اعلم وانت علTransliteration:

Allahumma inni astakhiruka bi ilmika wa-astaqdiruka biqudratika wa-as'aluka min fadhli-ka al-adheem. Fa innaka taqdiru wala' aqdiru. Wa ta'lamu wala a'alamu wa anta allaamul

ghuyub.

لرلہم : ا الیہل،لںی ریتلے ملع ےک ذلرلہع ےس ریخ بلط رکلا وہلںل۔ الولر ریتلی دقلرلت ےس دقلرلت الات وہلںل۔لویلہک ھجت ی وک بس دقلرلت ےہل۔لےھجم

لوکلی دقلرلت ںیہن الولر ےھجت بس ملع ےہ ےھجم وکلی ملع ںیہنل۔لالولر و ی یپھچ الولں وک اجلےن ولالا ےہل۔

Translation: O Allah! I seek good from You out of Your knowledge and seek power from You out of Your power, and beg of You out of Your boundless Grace, for You have power and I have no power; and You have knowledge and I have no knowledge; and You have the best knowledge of all the unseen. .

(Prayer, translation and transliteration taken from: Basics Of Religious Education, p.200; Fifth Edition)

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EnglishMeaning in


افع ارل ar-Raafi’ The Exalter لدنلب رکلے ولالا“And the heaven He has raised high and set up a measure,” (55:8-derived)

المعز al-Mu’izzThe Bestower of Honour لزعلت دلےن ولالا

“Say, ‘O Allah Lord of sovereignty, Thou givest sovereignty to whomsoever Thou pleasest; and Thou takest away sovereignty from whomsoever Thou pleasest. Thou exaltest whomsoever Thou pleasest and Thou abasest whomsoever Thou pleasest. In Thy hand is all good. Thou surely hast power to do all things.” (3:27 –derived)

المذل al-MudhillThe Abaser(of the haughty) لذللی رکلے ولالا

“Say, ‘O Allah Lord of sovereignty, Thou givest sovereignty to whomsoever Thou pleasest; and Thou takest away sovereignty from whomsoever Thou pleasest. Thou exaltest whomsoever Thou pleasest and Thou abasest whomsoever Thou pleasest. In Thy hand is all good. Thou surely hast power to do all things.” (3:27 –derived)



HADITH NUMBER 24

Intoxicants are Unlawful Even in Small Quantities

لہش دیلا رکلے ولالی زیچلولں یک وھتلڑلی دقلالر یھب رحلالم ےہ

عن جابر بن عبد اہلل قال قال رسول اہلل صل اہلل علیہ وسلم ما اسکر كثیہ فقلیل حرام۔)ابو داود(

TA'LEEM 91


ھم�ا ایبلن رکلے ںیہ ہک رلولل الہل یلص الہل ہیلع ولمل رفلالے ےھت ہک سج زیچ یک زلالدلہ دقلالر ہش دیلا رکلی وہ الس یک وھتلڑلی نلرلہم: لاجلر ن دبلالہل رلی الہل ع�

لدقلالر یھب رحلالم ےہل۔

Narrated by Ḥaḍrat Jābir bin ‘Abdullāh, Allāh be pleased with him: Said the Prophet of Allāh (peace and blessings of Allāh be on him):

“If the larger dose of a thing causes intoxication, its small quantity is also unlawful.”(Abu Dāwūd)

Explanatory Note:

While, on the one hand, this charming Ḥadīth declares liquor, and other intoxicants, as unlawful, it also, on the other hand, lays down the wise postulate that until a vice is cut at its root, and unless all the possible avenues leading to it are sealed, there is no shutting it out. Therefore it is a dangerous mistake to think that since liquor and other intoxicants do not induce intoxication when taken in small quantities, therefore there is no harm in their restricted consumption. Human nature is so constituted that once permission to use a thing is granted, one fails to observe subtle distinction of this nature and cannot keep off a particular limit. In particular in the case of intoxicants this danger is very great. Because when one betakes himself to this field, in most cases, there is nothing to prevent further progress in that direction and from a drachma to an ounce and from an ounce to a double dose and then to a pound, the momentum continues to grow. It is, therefore, that the Holy Prophet (peace and blessings of Allāh be on him) has declared unlawful the consumption of intoxicants even in small doses, so that dangerous vices of this nature are uprooted at the outset. Tens of thousands of persons meet their doom in this world simply because they tried to have a temporary excitement in their mind by taking a few drops of wine in the beginning, then slipped so fast that they fell into a state of stupor throughout the day and far into the night. The same is true of opium, morphia, bhang, charas, hashish cocaine and other intoxicants; their limited consumption leads in the end to heavy dosages and the man who plays in ankle-deep water by the seashore eventually gives up his ghost in its overflowing depths. The glorious Qur’ān has, therefore, notwithstanding its recognition of some merits of wine and gambling, given the finding that their danger far exceeds their benefits,

اثمھمآ اکب من نفعھما[2[Al-Baqarah]:220] i.e., even if they have, beyond doubt, some benefits, their injurious properties far exceed their advantages. The true Muslim should, therefore, in any case, abstain from them.

If the question is posed here that since there are exceptional cases of men who can keep themselves within limits, in respect of the use of wine, and that there is little danger of their exceeding the small dosage, will consumption of wine in limited quantities be considered permissible in their case? The answer is an emphatic “no”. Even so, the consumption of wine will not be permissible for any Muslim. For, primarily in the matter of such regulations, the majority aspect and mass angle will be kept in view; that is to say, that when something is definitely dangerous for the general mass of the people, in consideration for the mass aspect of the law, that particular thing is declared unlawful even for the minority, for, the laws cannot otherwise hold their ground. Secondly, if a man can keep himself in check today, where is the guarantee that he will not slip

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off and lose grip on himself tomorrow? Thirdly, this Ḥadīth does not list all the evils of drinking but, has only by way of example, pointed out its intoxicating ill-effect. Wine, in fact, has many other injurious properties besides this one. Therefore, if in the case of a person, the ill effect of intoxication is absent, wine will still be considered unlawful for him on the ground of its other harmful properties. And it is therefore that the Holy Prophet (peace and blessings of Allāh be on him) has declared it unlawful, in any case.

In short through this Ḥadīth, our Master (blessings of Allāh be on him and His peace) has invited our attention to three important things. Firstly, that every intoxicant is unlawful to Muslims, whether it is wine, bhang, charas, opium, hashish, cocaine, or any other thing. Secondly what produced intoxication when used in big quantity, even its small dosage is unlawful. Therefore, nobody can consume wine or bhang, opium or hashish on the pretext that he uses it in such quantities as fail to induce intoxication. Thirdly, the true remedy, for eradicating evils of this kind, is that they should be cut at the very root and all the possible avenues to them should be sealed. For, if the door to them is kept open, the danger of their invasion will be there and Islām aims at providing complete shelter against any such possibility.


لرشلح

لہ فیطل دحلث اہلں رشلالب الولر رہ دلولرلی ہش الولر زیچ وک رحلالم رلالر دلیت ےہ ۔لولاہلں الس دحلث ںی ہ امیکحلہن الوصلل یھب ایبلن ایک ایگ ےہ ہک بج کت الک دبلی

لوک الس یک ڑج ےس ہن الا اجلے الولر الس ےک امتلم الاکلی رلونلں وک دنب ہن ایک اجلے الس ا دسلالب نک ںیہن وہلال۔ الس ےئل ہ ایخلل رکلان ہک ولہک رشلالب ا دلولرلی

لرکلالت یک وھتلڑلی دقلالر ہش دیلا ںیہن رکلی ذہللا الن ےک دحملولد الامعلل ںی رحلج ںیہن الک رطخلانلک یطلغ ےہل۔لالاسلی رطفلت ھچک الس رلح ر ولالہع وہلی ےہ

لہک بج الےس یسک زیچ یک الاجلزلت دلی اجلے و رھپ ولہ الس مسق ےکلالرلک رفلوقلں وک وحلملظ ںیہن رلھ اتکس ہک ےھجم الفلں دح ےس الےگلںیہن اجلان اچلےئل۔لوصخص�ا ہش دیلا

ی تلرکلے ولالی زیچلولں ںی ہ رطخلہ تہب ی زلالدلہ وہلا ےہ ویلہک الس دیلالن ںی الک دلہع دقلم رلےن ےک دعب الرثک الاسلن الےگ ڑبلےن ےس رلک ںیہن ےتل۔لالولر ر�

لےس الہ الولر الہ ےس ولہ الولر ولہ ےس اٹھچلک الولر اٹھچلک ےس ری یک رلف دقلم ڑبلالے ےلچ اجلے ںیہل۔لالس ےئل الرضلت یلص الہل ہیلع ولمل ے امکلل تمکح

لےس رشلالب الولر دلرگ ہش الولر زیچلولں یک وھتلڑلی دقلالر وک یھب رحلالم رلالر دلا ےہل۔لالہک الس مسق یک رطخلانلک دبلویلں ا ڑج ےس الاصیلل ایک اج ےکل۔لدلای ںی الوھکلں

لالاسلن ضحم الس ولہ ےس ابتلہ وہلے ںیہ ہک الوہلںلے رشلولع رشلولع ںی رشلالب ےک دنچ رطقلے یپ رک مسج ںی ولیت رلی الولر دلالغ ںی الرلی کمچ دیلا رکلے یک

لوکلش یکل۔لالولر رھپ الےس ےلسھپ ہک دلن رلالت دملوہلش رلےن ےگل یہ احلل الویفلن الولر الرلای الولر گنھب الولر رچلس ولریغلہ ےک الامعلل ا ےہ ہک الن زیچلولں ا وھتلڑلا وھتلڑلا

لالامعلل الالر زلالدلہ الامعلل یک رلف دلاتللےہل۔لالولر اسلل دنمسلر ےک اپلالب اپلی ںی ےنلیھک ولالا الاسلن الرلالر رغلاقلب اپلی ںی چنہپ رک دلم ولڑ دلات ےہل۔لالی

لےئل رلالن رشلف ے رشلالب الولر وجلے ےک ضع وفلالد وک میلست رکلے ےک الولوجلد مکح دلا ےہ ہک ‘ل‘اثمھما اکرب من نفعھما ل’ ل’لین ےب کش

لرشلالب الولر وجلے ںی ضع وفلالد یھب ںیہ ۔لنک الن یک رضملولں ا ولہپ الن ےک وفلالد ےک ولہپ ےسلتہب زلالدلہ اھبلر ی ےہل‘ل‘ل۔لس ےچس ولونملں وک رہبلاحلل الن

لزیچلولں ےس رلزی رکلان اچلےئل۔

لالر الس ہگج ہ ولالل ایک اجلے ہک ولہک الانثلی ولر ر ضع الےس وللگ یھب وہ ےت ںیہ وج الےن الپ وک رشلالب ےکللی الامعلل ر رلولک ےت ںیہل۔لالولر الن ےک

لقلعتم الدتلالل یک دح ےس اجتلولز رکلے الرطخلہ ںیہن وہلا ۔لو ایک الےس وللولں ےک ےئل رشلالب ا دحملولد الامعلل اجلز اھجمس اجلے اگ ؟لو الس ا وجلالب ہ ےہ ہک رہلزگ

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لںیہنل۔لہک رھپ یھب رشلالب ا الامعلل یسک املسملن ےک ےئل اجلز ںیہن وہلاگ ۔لویلہک الولل و الس مسق ےک وقلالنی ںی الرثکلت الولر ومعلتی ےک ولہپ وک دملرظ رلاھ اجلا

لےہ ۔لین بج الک زیچ کلم و وقلم ےک ریثک ہصح ےک ےئل ینیقی ولر ر اصقنلن دلہ وہ و اقلونلی ومعلتی ےک شیپ رظ ہ زیچ لی ہصح ےک ےئل یھب رحلالم رک دلی اجلی

لےہ ۔لویلہک الس ےک ریغب ا س مسق ےک وقلالنی اقلم ںیہن رلہ ےت دلولرلے الس الت یک ایک امضلت ےہ ہک و الج الک صخش طبض سفن ےس الم ےلاتکس ےہ ۔لرگم ل

لوک ولہ لسھپ رک الےن طبض وک وھک ںیہن ےھٹیب اگ ۔ رسلےلالس دحلث ںی رشلالب یک اسلرلی رضملںی ایبلن ںیہن یک ںی ۔لہک رصلف اثملل ےک ولر ر ہش ین دملوہلی

لولالی رضملت ا ذلرک ایک ایگ ےہ ولرلہن رشلالب ےک ضع اصقنلانلت الس ےک اللولہ یھب ںیہل۔لس الر الرفلض یسک اخلص صخش ےک قلعتم رشلالب ںی دملوہلی ولالی رضملت

لولوجلد ہن وہ و رھپ یھب ولہ دلولرلی رضملولں یک ولہ ےس رحلالم یھجمس اجلے یگ الولر الی ےئل الرضلت یلص الہل ہیلع ولمل ے الےس رہ وصلرلت ںی رحلالم رلالر دلا ےہل۔

لالخلہ الک م ہ ہک الس دحلث ںی امہلرلے الاق یلص الہل ہیلع ولمل ے ںیمہ نیت الم الولں یک رلف ولہ دلالی ےہ )لالوللل(لہ ہک رہ ہش دیلا رکلے ولالی زیچ املسملونلں ر

لرحلالم ےہ ۔لوخلالہ ولہ رشلالب وہ ا گنھب ا رچلس ا المی وہ ا وکلی الولر زیچ وہل)لدلولمل( ہ ہک سج زیچ یک زلالدلہ دقلالر ہش دیلا رکلے الس یک وھتلڑلی دقلالر ا الامعلل یھب اجلز

لںیہن وہلاگل۔لالس ےئل وکلی صخش ہ اہبلہن رلھ رک رشلالب ا المی ا گنھب ولریغلہ الامعلل ںیہن رک اتکسلہک ںی و رصلف الیس دقلالر ںی الامعلل رکلا وہلں وج ہش دیلا ںیہن

لرکلیل)لولمل( ہ ہک الس مسق یک دبلویلں ےک دسلالب ا حیحص رلق ہ ےہ ہک الںیہن ڑج ےس الا اجلے الولر الن امتلم الاکلی رلونلں وک دنب ایک اجلے اہلں ےس دبلی دلالل

لوہ یتکس ےہل۔لویلہک الر دبلی ےک دلالل وہلے ا رلہت الھک وہلاگ و الزم�الدبلی ےک دلالل وہلے ا الاکلن یھب اقلم رلےہ اگل۔


Greater than all honours is the honour of the Holy Prophet [peace and blessings of Allah be on him] which has affected the whole Islamic world. His honour revived the world. In Arabia, adultery, drinking and fighting were rife. Human rights were completely disregarded. There was no sympathy for mankind. Even the rights of God were repudiated altogether. Stones and plants and stars were invested with Divine attributes. Diverse types of shirk were widespread. Not only man but even human genitals were worshipped. If a person possessing a sane nature were to observe those conditions even for a short while he would behold a terrible scene of darkness, wrongdoing and tyranny. Paralysis strikes on one side, but this was a paralysis which had struck both sides. The world had been completely corrupted. There was security neither on water nor on land.

The Holy Prophet [peace and blessings of Allah be on him] appeared in this age of darkness and destruction, and reformed perfectly both sides of the balance and re-established the rights of God and the rights of man on their true centre. The moral power of the Holy Prophet [peace and blessings of Allah be on him] can be estimated by considering the condition of the age. The persecutions to which he and his followers were subjected and the treatment that he accorded to his enemies, when he obtained power over them, demonstrate the height of his rank.

There was no torment that Abu Jahl and his companions did not inflict upon the Holy Prophet [peace and blessings of Allah be on him] and his devoted companions. Poor Muslim women were tied to the feet of camels which were then driven in opposite directions and their bodies were

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thus torn asunder; their only offence being that they believed:

سول اہلل د ر اہلل مم ال الل

(Translation: There is none worthy of worship except Allah) [Publisher].

He endured everything with steadfastness and when Mecca fell, he forgave his enemies, reassuring them: No blame shall lie on you this day. This was the perfection of high moral qualities which is not found in any other Prophet. Send down Thy blessings O Allah on Muhammad and his people.

[Malfoozat, Vol. II, pp. 79-80; The Essence of Islam, Vol.1,pp.315-317]

لبس زعلولں ےس ڑبلھ رک الرضلت ملسو هيلع هللا ىلص یک زعلت ےہل۔لسج ا ل الاللی دلای ر الر ےہل۔لالپ یک ریغلت ے رھپلدلای وک زلدلہ ایکل۔لرلب نج ںی زلانل،لرشلالب

لالولر گنج وجلی ےک ولا ھچک رلاہ ہن اھت الولر وقحلق الابلد ا وخلن وہ اکچ اھتل۔لدملرلدلی الولر ریخ وخلالی ونلع الاسلن ا انلم و اشنلن کت ٹم اکچ اھتل۔ الولر ہن رصلف وقحلق الابلد

لابتلہ وہ ےک ےھت ہک وقحلق اهللا ر الس ےس یھب زلالدلہ الرلیک اھ یکچ یھتل۔لاهللا اعتلی یک افصلت رھتپلولںل،لوبلویلں الولر اتسلرلولں وک دلی یئگ ںیھتل۔لمسق مسق ا رشلک الیھپ

لوہلا اھتل۔لالاسلن الولر الاسلن یک رشلم اگلوہلں یک وپلاج کت وہ رلی یھتل۔لالیس احلت رکملولہ ا ہشقن ذلرلا دلر ےک ےئل الک میلس الرطلت الاسلن ےک اسلےن الاجلولےل،لو ولہ

لالک رطخلانلک تملظ الولر ملظ ولوجلر ےک ایھبلک الولر رطخلانلک اظنلرلہ وک دلےھ اگل۔لافلج الک رلف رلا ےہل،لرگم ہ افلج الاس افلج اھت وج دلولونلں رلف رلا اھتل۔لاسفلد اللم

لدلای ںی رلاپ وہ اکچ اھتل۔لہن رحب ںی الن و اللیت یھت الولر ہن رب ر وکسلن و رلالتل۔ الب الس الرلیک الولر الہلت ےک زلالے ںیلم رلولل اهللا ملسو هيلع هللا ىلص ےک زلالے ںی

لدلےتھ ںیہل۔لالپ ے الرکلےس اللم ولر ر الس زیملالن ےک دلولونلں ولہپ دلرلت رفلالے ہک وقحلق اهللا الولر وقحلق الابلد وک الےن الیلص رملز ر اقلم رک دلاھلال۔لرلولل

ی�ن ��ج�تم�

لاهللا ملسو هيلع هللا ىلص یک الالخلی اطلت ا امکلل الس ولت ذلن ںی الاتکس ےہل۔لہکبج الس زلالے یک احلت ر اگنلہ یک اجلےل۔لاخملوفلں ے الپ وک الولر الپ ےک

لوکلسج دقلر ںیفیلکت دلں الولر الےک ا اقملل الپ ے الیس احلت ںی بج الپ وکلوپلرلا الدتلالر الولر الایلر احلل اھتل۔ الن ےس وج ھچک ولسلک ایکل، ولہ الپ یک ولع الن

لوک الرہ رکلا ےہل۔

الوبللہ الولر الس ےک دلولرلے رلوقلں ے وکلن ی فیلکت یھتل،لوج الپ وک الولر الپ ےک اجلاثلر اخلدلولںلوک ںیہن دلیل۔لرغلب املسملن ولرلولں وک الولوٹلں ےس الدلھ رک

لفلتخم اہلت ںی دلولڑلالا الولر ولہ ریچلی اجلی ںیھتل۔لضحم الس انب ر ہک ولہ ا الہ الالاهللا یک ویلں اقلل وہلںیل۔لرگم الپ ے الس ےک اقملل ربص الولر رلدلالت ےس الم

یب علیکم الیومل)لویلفل:�ل�لل(لہہک رک اعلف رک دلال۔لہ س دقلر الالخلی امکلل ےہل۔لوج یسک دلولرلے یبن ںی ںیہن اپلا لایلل۔لالولر ہکبج ہکم حتف وہلا ل ترث

م صل عل ممد وعل ال ممدل۔ لاجلال۔الل

ل)لوفلملالت ،لدلج�لل،لہح �ل�لل۔�ل�ل�ل�ل،ل�ل�للالڈلنشل(

6. PRAYERS TO MEMORISE �لل۔ زلالی الد رکلے ےک ےئل دلالںی

For Sucess in Calling to Allah لدلولت الی الہل ںی الایلی یک دلا

۔ ۔ یفقھوا قول ن لسان عقدۃ م امری۔ واحلل رل ح ل صدری۔ ویس

رب اشر

Rabbish-rahlee sadree wa yassir-lee amree wah-lul ùqdatanm-mil-lisaani yaf-qahoo qaulee

O my Lord, open up for me my heart, and ease for me my task, and untie the knot of my tongue, that they may understand my speech. (20:26-29)

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لالے ریملے رلب! لریملا ہنیس ریملے ےئل اشلدلہ رکلدلےل۔ الولر ریملا اعلہل ھجم ر الاسلن رکلدلےل۔ الولر ریملی زلالن یک رگلہ وھکلل دلےل۔

لا 29( 26 : لالہک ولہ ریملی الت ھجمس ںیکسل۔ل)طہ (Prayer, translation and transliteration taken from: basics of Religious Education, p.137; Fifth Edition)


لرہ رلف رکف وک دلولڑلا ےک اکھتلا م ے

ے م اکھتلا ےک دلولڑلا وک رکف رلف لرہ

دلالھکلے اشنلں ہک الاس ںیہن ذملب لوکلی

دلاھ ےک رک رجتلہ وخلد وک الاللم ے لم

اھت ہن ونلر ںیہک و دلاھ وج وک دلونلں لالولر

دنچ رہ الا ہن وکلی ےئل ےک لالزلالش

ےگ اپلو دخلا ونلر ںیہی ہک وللو لالو

لالج الن ونلرلولں ا الک زلولر ےہ الس الزج ںی

ے م اپلا ہن اس دمحم دلن دلں لوکلی

ے م اھلا ی ےس دمحم الغ رمث لہ

ے م انسلا دلوھ الوھ ونلر ےہ لونلر

ے م اپھچلا وک قح الر دلالھکلے لوکلی

ے م البلا ہپ اقملل وک اخملف لرہ

ے م اتبلا ا سلی ت�

ولر ںیہمت لول

ے م دلالا رلگ رہ ا ونلرلولں الن وک لدلل


The Faith of Muhammadsa

I let my fancy fly in all directions, But I did not find a faith like the faith of Muhammad.

There is no religion which shows the signs of truth; This fruit I tasted only in the garden of Muhammad.

I tested Islam myself—It is light upon light; Wake up, I have informed you in time.

No one came for a trial, even though I challenged every opponent to compete.

Come, O ye people! Herein you will find the light of God; Lo! I have told you the way of satisfaction.

Today those lights are surging in this humble one; I have coloured my heart with every hue of those lights.

[ Durre Sameen: ;Translation taken from, The Essence of Islam Vol 1, p. 325-326]

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ــھ ــھ ف حب ــال لصدق ج ــدم الر ف

قربــانــق کال ــیوف اری تحــت الس

So, the blood of these (brave) men, who were true and sincere in their love (and devotion) was spilled under the swords (of their enemies) as if (they were just) objects of sacrifice.

لس الن )لاہبلدلر( لرملدلولں ا وخلن ! لالن یک تبحم ںی دصلق و افص یک ولہ ےس ولتلالرلولں ےک ےچین رلالویلں یک رلح اہبلا ایگ

عریــانکال

منھوبــن جائــوک

یمــان

ال بملحــف تھ فســرThey came to you (O Holy Prophetpbuh) while they were robbed and deprived, like those (who are

spiritually) bare. So you covered them with the drapes of faith.

ے ےٹپ لالولر )لرلولاحلی احللظ ےسل(لےگ وللولں یک الدن الے س الپ لے الن وک الاملن )لو وقتلی( لےک احللف )لالولر اچلدلرلں( لالڑلالدلںل۔� ل� لولہ الپ لےک اپلس

(Urdu and English translations taken from: basics of Religious Education, p.292; Fifth Edition)




Chapter III, p. 115-127

• Introductory Discussion Relevant to the Battle of Badr

خ لریلت اخلمت النییملسو هيلع هللا ىلص فنصم رضحلت رملزلا ریشب الدم المل۔لالے ل)لہح �ل�ل�ل ا �ل�ل�لل(-لگنج دبلر ےک قلعتم الک الدتلالی ثح







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"Victory of Islam"

خ لحتف الاللم




خ لرشلالط لتع الولر الدملی یک ذلہ دلالرلالں- لایبلن رفلولدلہ رضحلت ۃفیلخ الحیس الاخلس الدلہ اهللا اعتلی لرصلہ الزعلز


Split word translation of the Holy Qur’an:


Memorization of a portion of the Holy Qur’an:

Surah Al Waqi’ah, verses 1- 33 with translation.




لولرلۃ الوللالہع الت �ل لا �ل�ل لع رلہم

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2017-2018

TERM 2لدلولرلی ہس الی

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AL-BAQARAH RUKU 5

لالرقلۃ لرلوکلع �ل

Verse 41

انعمت علیکم و اوفوا بعھدی اوف بعھدكم و ایای فارھبون ﴿۴۱﴾ اءیل اذکروا نعمت الت اس یبن

Translation : O children of Israel! remember My favours which I bestowed upon you, and fulfil your covenant with Me, I will fulfil My covenant with you, and Me alone should you fear.

لرلہم: لالے ینب الرلاللی! لالس تمعن وک الد رکلو وج ںی ے مت ر یک الولر ریملے دہع وک وپلرلا رکلول، لںی یھب اہمتلرلے دہع وک وپلرلا رکلولں اگ الولر سب ھجم ی ےس ڈلرلول۔

COMMENTARY :

In the preceding verse the Qur'an, by a reference to Adam, draws the readers' attention to the fact that God has been sending down His revelation from the very beginning and that evil-minded people have always opposed such revelation and that thus the Qur'anic revelation and the hostility of some people towards it are not to be wondered at.

In the present verse God addresses the Israelites in order to point to the fact that the revelation has not been confined to the beginning of the world but has been sent down repeatedly, as and when required, and that a very good example of this repetition is to be met with in the history of the Israelites. Side by side with this reference to the Israelites, it is also pointed out that even the Israelites have now lost God's favour by failing to fulfil His covenant and that God has therefore now decided to choose a new people for His favour. Another reason why the Israelites have been mentioned here is that, being the last people to receive the favours of God before Islam, they are more answerable to Him than any other people.

As to the question that naturally arises here, why God addresses the Jews in this verse as "the children of Israel" and not as "the children of Jacob" or simply as "the Jews," it may be stated that Israel, being the name given to Jacob by God Himself, has been preferred to the name Jacob which was apparently given him by his parents. Moreover, Israel, being an attributive name meaning "God's warrior," has been chosen to remind the Jews that, being the children of a great soldier of God, they should also behave like brave men and, throwing aside all petty considerations, should come forward and accept the Prophet whom God has raised for their own good. The form یــا ــل ــن اسائی ــم ,is similar to addressing a man as ,(O ye children of Israel)ب ــن الكری ــا اب O you the son)یof a noble man), which expression we use when we wish to appeal to him to show nobility and generosity just as his noble father before him used to do.

The"favours" spoken of in the verse include both spiritual and temporal favours, of both of which the Israelites had their share. Says the Qur'an: ‘And remember when Moses said to his people, ‘O my people, call to mind Allah's favour upon you when He appointed Prophets among you and made

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you kings' (5: 21). This verse makes it clear that the highest spiritual favour is prophethood and the highest temporal favour is kingship and both these favours were bestowed on the Israelites. The facts of history bear out that assertion.

The words بعھدكــم اوف بعھــدی اوفــوا have been rendered in the text as, fulfil your covenant و with Me, I will fulfil My covenant with you, but perhaps a simpler rendering would be, "fulfil My commandments, I will fulfil the promise I made to you." As for the covenant spoken of in this verse, we read in the Qur'an that, when Abraham enquired of God whether the promise which He had made to him about making him an Imam or leader of the people applied to his posterity also, God said, My covenant does not embrace the transgressors (2 : 125) which implied that the covenant applied only to the righteous children of Abraham.

After Abraham the covenant was renewed with the Israelites. This second covenant is mentioned in the Bible in several places (Exod. 20; Deut. Chaps. 5, 18, 26). God gave Moses on Mount Sinai (or Horeb as it is called in Deut.) the Ten Commandments and made a covenant with the Israelites (Deut. 5: 2, 3). They were commanded to keep this covenant thus: "Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you and that ye may prolong your days in the land ye shall possess" (Deut. 5: 33). And again "Thou (O Israel !) hast avouched the Lord this day to be thy God and to walk in His ways, and to keep His statutes, and His commandments, and His judgments, and to hearken unto His voice: and the Lord hath avouched thee this day to be His peculiar people as He has promised thee, and that thou shouldest keep all His commandments" (Deut. 26: 17, 18).

The prophecy clearly stated that the next Law-giving Prophet was to be from among the “brethren” of the Israelites. Now as the Ishmaelites are the" brethren" of the Israelites, it was from among them that the Holy Prophetpbuh of Islam appeared. This is quite in conformity with the promise which was first made to Abraham himself (2 : 130).

It has been objected that elsewhere the Bible speaking of this prophecy, uses the words “from the midst of thee, of thy brethren,” which shows that the words apply to the Israelites themselves. But this inference is clearly wrong; for, firstly the words "from the midst of thee" are not God's words but only those of Moses (Deut. 18: 15), whereas the words “from among thy brethren” are God's own words (Deut. 18 : 18); and as the prophecy is based on God's revelation and not on Moses' interpretation, the former must be assumed to be more correct. Secondly, even if we take the words "from the midst of thee, of thy brethren," to be correctly based on God's revelation, then also these words may be taken to apply to the Holy Prophetpbuh of Islam, for he, having been sent to all nations, may truly be looked upon as having been raised amidst each and every people of the world. In this case the words "from the midst of thee, of thy brethren" would be interpreted to give a twofold meaning: (1) that the Promised Prophet would be raised for all the nations of the world, including the Israelites; and (2) that personally he would belong to the Ishmaelites.

As the Jews repeatedly broke God's covenant, it was transferred to the Holy Prophetpbuh and his followers. Says God in the Qur'an: (Moses prayed to God, saying,) Ordain for us good in this world, as well as in the next; we have turned to Thee with repentance. God replied, I will inflict My punishment on whom I will; but My mercy encompasses all things; so I will ordain it for those

102 TA'LEEM


who act righteously, and pay the Zakat and those who believe in Our Signs-those who follow the Messenger, the Prophet, the immaculate one, whom they find mentioned in the Torah and the Gospel which are with them (7 : 157, 158) .

The mention of the Holy Prophetpbuh in the Bible is to be met with in Deut. 18 wherein the Israelites are exhorted to accept the Promised Prophet so that they may receive mercy. Again, the Qur'an says: And remember the time when Allah took a covenant from the people through the Prophets: Saying, whatever I give you of the Book and Wisdom and then there comes to you a Messenger fulfilling what is with you, you shall believe in him and help him, and He said, Do you agree and do you accept the responsibility which I lay upon you in this matter? They said, We agree; He said, Then bear witness and I am with you among the witnesses. (3 : 82).

From what has been said above it is clear that in the words, and fulfil your covenant with Me, I will fulfil My covenant with you, God reminds the children of Israel that He had made a covenant with Isaac and his seed after him to the effect that if they fulfilled their covenant with Him and obeyed all His behests, He would continue to bestow His favours on them; but if they did not fulfil their covenant, they would be deprived of His favours. Now as the Israelites utterly failed to keep the covenant, God raised the Promised Prophet from among the Ishmaelites as He had already promised, and henceforth the covenant was transferred to the followers of the new Prophet. He who obeyed the new Prophet would prosper; he who rejected him would be cut off.

The words: fulfil your covenant with Me. I will fulfil My covenant with you, also lead to an important inference. The greatest favour bestowed by God upon the Israelites in fulfilment of His covenant with them was the gift of prophecy. They were given a Law in the form of the Torah, but this did not put an end to the appearance of Prophets among them who continued to come even after Moses. These Prophets brought no new Law but they received divine revelation and breathed a new life into their people. The Qur'an also refers to this favour of God upon the Israelites (5: 21). Now in the verse under comment, God holds out the promise to the Israelites that if they fulfilled their part of the covenant and believed in the Holy Prophetpbuh of Islam, He would fulfil His part i.e. continue to bestow the gift of prophecy on them as He had done in the past. This could be done only by raising from among them such Prophets as brought no new Law but simply came to serve the Law of Islam. From this it clearly follows that even in the new Dispensation inaugurated by the Holy Prophetpbuh, the gift of prophethood is still open; if it were not open, the promise of God that if the Israelites believed in the new Dispensation, the same favours which were bestowed on them in the past would be bestowed on them in the future could not hold true.

From the above it is also clear that the prophethood promised in Islam is to be like that of the Prophets who came after Moses. The latter were not Law-bearing Prophets, but simply came to serve the Law of Moses. Similarly, the prophethood promised in Islam is not to be a Law-bearing prophethood but simply a prophethood meant for the service of the Qur'an (See also under 1 : 7).

The concluding words, “and Me alone should you fear,” are at once a warning and an appeal to the Jews. As explained under Important Words, this clause contains triple emphasis and means somewhat like this, "Fear Me alone; beware, and fear Me alone." The Israelites has already incurred God's anger by repeatedly breaking their covenant with Him. Now was a last chance for

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them, so let them fear the Lord even now and accept the new Prophet whose acceptance can yet turn the scales in their favour. It was a case of now or never.

In this connection it may also be noted that the above expression i.e. and Me alone should you fear, has not been used to signify that God is something to be feared. The emphasis is rather on the fact that nothing except God should be feared. Islam roots out all fears except that of God. Indeed, he who fears anybody or anything except God is not a true believer.


وایای فارھبون لرلی اقلدلہ ےک اطملق الل ںیلارھبواایای فارھبون ا قف�رلہ ےہل۔ الس ا رلہم م ے ہ ایک ےہ ہک ‘ل‘لھجم ی ےس ڈلرلو رھپ حمن مصری �ل�لل( ل) املء ما من بہ الر لںی اتہک وہلں ہک ھجم ی ےس ڈلرلول’ل’ل۔

Verse 42

ل کافر بہ و ل تشتوا بایت ثمنا قلیل و ایای ا او نو قا لما معکم و ل تک انزلت مصدو امنوا بمافاتقون ﴿۴۲﴾

Translation : And believe in what I have sent which fulfils that which is with you, and be not the first to disbelieve therein, and barter not My Signs for a paltry price, and take protection in Me alone.

لرلہم: لالولر الس ر الاملن ے الو وج ںی ے الس یک دصتلق رکلے وہلے الالرلا ےہ وج اہمتلرلے اپلس ےہل۔ الولر الس ا الاکنلر رکلے ںی لہپ ہن رکلو الولر ریملے

لاشنلانلت ےک دبلے ومعملی تمیق ولوصلل ہن رکلو الولر سب ریملا ی وقتلی لالایلر رکلول۔

COMMENTARY :

The verse under comment is a fitting complement of what has been said in the previous verse. God, the Almighty, calls upon the Israelites to accept the Holy Prophetpbuh of Islam in whom the prophecies contained in their scriptures have been fulfilled. In fact, all the previous scriptures had prophesied about the advent of a great Prophet. The Qur'an itself refers to this fact where it says: And remember the time when Allah took a covenant from the people through the Prophets, saying, ‘Whatever I give you of the Book and Wisdom, and then there Comes to you a Messenger fulfilling what is with you, you shall believe in him, and help him.' And He said, 'Do you agree and do you accept the responsibility which I lay upon you in this matter? They said, 'We agree;' He said, 'Then bear witness, and I am with you among the witnesses' (3: 82). In this verse we have been told that every previous Prophet informed his people of the advent of a great Prophet and enjoined them to accept him when he made his appearance. As, before Islam, different Prophets were sent to different peoples, and it was only with the advent of Islam that there was to come a Prophet for all mankind, therefore it was necessary that a covenant should have been taken from all the different peoples binding them to accept the World-Prophet when he appeared.

104 TA'LEEM


The advent of such a Prophet who was to gather together all nations was announced in Isaiah 42 : 1-4 in the following words: "Behold my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my spirit upon him; he shall bring forth judgement to the nations. He shall not cry nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgement in truth. He shall not fail nor be discouraged, till he has set judgement in the earth; and the isles shall wait; for his law. Thus saith God the Lord, He that created the heavens, and stretched them forth" (Revised Version). Again, in Isaiah 55 : 4 we read: "Behold, I have given him for witness to the peoples, a leader and commander to the peoples" (Revised Version). Compare this with the Qur'an where God addresses the Holy Prophetpbuh, saying: And how will it fare with them when We shall bring a witness from every people, and shall bring thee as a witness against these (4: 42). The above quoted prophecy mentioned in Isaiah cannot be supposed to refer to Jesus, for he did not claim to have been sent to all peoples. Says Jesus, "I am not sent but to the lost sheep of the house of Israel" (Matt. 15: 24).

The words, and be not the first to disbelieve therein, occurring in the verse under comment call upon the Israelites to ponder over the claim of the Holy Prophetpbuh and not to be hasty in rejecting it. They have been cautioned against being hasty in rejecting the truth, for once a man rejects the truth without giving it calm and dispassionate consideration, it becomes very difficult for him to accept it afterwards. He becomes prejudiced against it. It is to this fact that the Qur'an refers when it says: And We shall confound their hearts and their eyes, as they believed not therein at the first time, and We shall leave them in their transgression to wander in distraction (6 : 111).

The words, and barter not My Signs for a paltry price, are explained in the Qur'an in 4: 78 : Say, The benefit of this world is little, Interpreted in this light the verse would mean "Do not forsake the truth for worldly gains," for worldly gains, however big, are but a small and passing thing when compared with the gains of the Hereafter. These words may also be interpreted to signify that people who reject the truth may secure only temporary gains, but eventually, even in this life, the tide very often turns, bringing the righteous ones in ascendance.

The concluding words, and take protection in Me alone, are similar in construction to those placed at the end of the preceding verse, the only difference being that here the word ترھبــونhas been replaced by the word تتقون which gives a much wider significance than the former. For an explanation of the word تقــوی see under 2 : 3 above.

Before we pass on to the next verse, it is necessary to remove one possible misunderstanding. The Qur'an declares itself to be ل of the Jewish scriptures and we have explained this مســدق expression as meaning, not that the Qur'an holds the previous scriptures to be true but that it has come in fulfillment of what was prophesied in them. This should not give rise to the misunderstanding that the Qur'an does not accept the divine origin of the previous scriptures. As a matter of fact, the Qur'an itself says that God's Messengers have appeared among all the different peoples of the world (35 : 25). It also calls upon its followers to believe in all the previous revelations but this belief should be through the Holy Prophetpbuh and not independently of him (2: 5). At the same time, the Qur'an criticises and denies several teachings ascribed to the

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previous scriptures and claims that these teachings have been tampered with (19: 89- 92; 9 : 30; 4: 47). Thus the position may be summed up as follows:

(1) Wherever the Qur'an speaks of itself as being ل of the previous scriptures, it does مســدق not mean that it confirms their teachings but that it claims to have come in fulfillment of their prophecies.

(2) Nevertheless the Qur'an accepts the divine origin of all the revealed Books that were sent by God before Islam.

(3) But it does not look upon all their present teachings to be true; for much has been tampered with and much that was meant for a specific period has now become obsolete.


وابایت ثمنا قلیللےس ہ رملالد ںیہن ہک وھتلڑلے ےسیپ ہن ول ۔لہک رملالد ہ ےہ ہک ریملی الںی وج دلن ںیہل، الن ےک دبلے ںی دلای ہن ولل،لویلہک ول تشت

لدلای دلن ےک اقملہل ںی اللک ریقح زیچ ےہل۔

Verse 43

ق و انت تعلمون ﴿۴۳﴾

تموا ال

ق بالباطل و تک

بسوا الو ل تل

Translation : And confound not truth with falsehood nor hide the truth, knowingly.

لرلہم: لالولر قح وک الل ےس طلخ طلم ہن رکلو الولر قح وک اپھچلو ںیہن ہکبج مت اجلےت وہل۔

COMMENTARY :

Here the Jews are forbidden (1) to mingle the truth with the false, by quoting verses from their scriptures and putting wrong interpretations on them; and (2) to suppress or hide the truth i.e. suppress such prophecies in their scriptures as refer to the Promised Prophet.

Verse 44

کعی ﴿۴۴﴾ کوۃ و ارکعوا مع ارل لۃ و اتوا ازل و اقیموا الصTranslation : And observe Prayer and pay the Zakat, and bow down with those who bow.

لرلہم: لالولر امنلز اقلم رکلو الولر زلولۃ الدلا رکلو الولر ےنکھج ولالوللں ےک اسلھ کھج اجلول۔

COMMENTARY :

In this verse the Jews are called upon to undergo a complete transformation and identify themselves with Islam not only in belief but also in practice. Only a perfect conversion can save them.

106 TA'LEEM


The expression, bow down with those who bow, does not mean that the Jews should bow down as in daily Prayers; for that would be redundant, as the performance of the prescribed daily Prayers has already been mentioned in the words اقیمــو الصــلۃ. The expression therefore means that they should completely submit to God, severing all such connections as may lead them astray from Him. The question here arises, why does not God say, “bow down with the believers or the Muslims” which would have been a much simpler construction than bow down with those who bow. The answer is that this construction has been adopted to convince the Jews that this commandment of God is not an arbitrary one but is meant for their own good, because by obeying it they would be identifying themselves with a righteous people.

Verse 45

ن ﴿۴۵﴾ ن الكتب افل تعقل اس بالب و تنسون انفسکم و انت تتل ون الن ماتا

Translation : Do you enjoin others to do what is good and forget your own selves, while you read the Book? Will you not then understand?

لرلہم: لایک مت وللولں وک یکین ا مکح دلےت وہ الولر وخلد الےن الپ وک وھبلل اجلے وہ بج ہک مت اتلب یھب ڑپلےت وہ ۔ الر مت لقع ویلں ںیہن رکلےل؟

COMMENTARY :

The Qur'an questions the Jews, as if saying: Do you enjoin men to practise extensive beneficence, to deal kindly with one another, to be truthful, to act righteously and to serve and obey God, yet you neglect your own selves, while you claim to read the Book sent by God? Again, your Book contains prophecies concerning the Holy Prophetpbuh of Islam, yet you do not accept him. Thus you break a great commandment of the Lord but bid others to observe lesser commandments. Will you not then understand? The word ‘Book’ here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been admitted to be true and indisputable. The words have been used with the object of bringing home to the Jews the fact that while they think they are the People of the Book, they behave like ignorant men. Should the People of the Book behave as they behave?

The words, do you enjoin others to do what is good and forget your own selves, may be interpreted in another way also. As explained under Important Words, the word بر means, acting well towards relations. The Jews are thus invited to ponder over the fact whether they have acted well towards their brethren, the Ishmaelites? They went about enjoining others to act kindly towards relations but for more than two thousand years they themselves acted most shamefully towards their own kinsmen, and their rejection of the Holy Prophetpbuh was also due to the jealousy they bore towards the house of Ishmael.

Verse 46

﴾۴۶ شعی ﴿ ۃ ال عل ال لۃ و انھا لكبی ب و الص و استعینوا بالص

Translation : And seek help with patience and prayer; and this indeed is hard except for the humble in spirit,

TA'LEEM 107


لرلہم: لالولر ربص الولر امنلز ےک اسلھ دملد الوگ الولر انی لہ الزجلی رکلے ولالوللں ےک ولا بس ر وبللھ ےہل۔

COMMENTARY :

This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that the Israelites should not be hasty in rejecting the Holy Prophetpbuh but should seek to find out the truth with patience and prayer. The verse, however, ends with an expression of the fear that, as seeking to find out the truth in the aforesaid manner is difficult, the Jews perhaps will not resort to the method which only the humble adopt. Or it may be taken to be addressed to Muslims. When the Qur'an recounted so many hostile activities of Jews against Muslims, it was natural that the weak-minded people among the latter should begin to entertain fear of the Jews. So, as necessitated by the psychological effect of the verses on the listeners, the Qur'an here turns to the Muslims and gives them a message of hope and encouragement. If Muslims acted with صــب and الصــلۃ (patience and prayer) they need have no fear. In other words, if they abstain from evils, and practise virtue and be steadfast and observe patience and constantly pray to God for help, He will certainly send them His help, and they will conquer all opposition.

The pronoun in the words, this indeed is hard except for the humble in spirit, refers either to الصلۃ or to اســتعاىۃ derived from the word اســتعینوا meaning; that the act of seeking God's help through is not an easy affair. It requires not only a righteous spirit but also one of complete ,الصلۃ and صبrestraint and trust.

Verse 47

﴾۴۷٪ لقوا ربھ و انھ الیہ رجعون ﴿ ون انھ م الذین یظنTranslation : Who know for certain that they will meet their Lord, and that to Him will they return.

لرلہم: )لین( لولہ وللگ وج نی رلےت ںیہ ہک ولہ الےن رلب لےس ےنلم ولالے ںیہ الولر ہ ہک ولہ الی یک رلف وللٹ رک اجلے ولالے ںیہل۔

COMMENTARY :

This verse explains the word خاشــعی (the humble) occurring in the preceding verse. God says that in His sight خاشعی are those people who have complete faith in Him and are sure of meeting Him one day. Such people have the strength of their conviction and do not falter before opposition. The words, they will meet their Lord, refer to the meeting with God which holy men enjoy in this life, while the words, ‘to Him will they return,’refer to the complete nearness to God which such men will attain in the life to come.


لقواربھ ون انھ مظن ےک ینعم رلی زلالن ںی نی رکلے ےک یھب وہلے ںیہل۔لرفملدلالت رلالب )لتغل یک وہشملر اتلبل( ںیلاھکللےہ ہک الت یظن

ے رملالد ںیہل۔لم ے یھب رلہم ںی الیہ ونعملں وک دملرظ رلاھ ےہل۔ نم�� لںی یہ

108 TA'LEEM



ISTIKHAARAH PRAYER---لدلالے الاخلرلہ

ی ف دین و معاش و عاقبۃ ام م ان كنت تعلم ان ھذا الم خی ل

اللہ ل ثم بارک ل فیہ ط

فاقدرہ ل ویسTransliteration:

Allahumma in kunta ta'lamu anna [hadhal-amr] khayrun li fi deeni wa-ma'ashi wa-aqibat amri, fa'qdruhli wa-yasirh li thumma barik li feehi.

O Allah! If according to Your knowledge, this project is to my good in the matter of spiritual affairs, and my worldly affairs, and in respect of my ultimate end, then make it possible for me and grant me facility concerning it; and bless it for me.


لالیہ الر و اجلاتن ےہ ہک ہ الرم ریملے قح ںی رتہب ےہ احلبلظ دلن الولر دلای ےک ول، و الےس ریملے ےیل دقلر رکلدلےل۔لالولر الےس الاسلن رکلدلے الولر الس ںی رلت

لدلےل۔



EnglishMeaning in Urdu Qur’anic References

میع الس as-Samee’ The All-Hearing لےن ولالا

“...Our Lord, accept this from us; for Thou art All-Knowing, All-Hearing.” (2:128)

البصی al-Baseer The All-Seeing لدلےنھ ولالا“...There is nothing whatever like unto Him; and He is the All-Hearing, the All-Seeing.” (42:12)

کم

ال al-Hakam The Wise Judge

لاصلب لتمکح ہلصیفلرکلے ولالا

“...And He is Best of the judges.” (7:88-derived)


TA'LEEM 109



HADITH NUMBER 25

A Cheat Cannot Be Considered A True Muslim

لدلولےک الز الاسلن اچس املسملن ںیہن اھجمس اج اتکس

۔)مسلم( عن اب ھریرۃ قال قال رسول اہلل صل اہلل علیہ وسلم من غش فلیس من

Narrated by Ḥaḍrat Abū Hurairah, Allāh be pleased with him: Said the Prophet of Allāh (peace and blessings of Allāh be on him):

“Whoso cheats in business and in transactions, and is not at heart what he appears to be, is not of me.”

(Muslim)

لرلہم : لالوب رہلرلہ رلی الہل ہنع ایبلن رکلے ںیہ ہک رلولل الہل یلص الہل ہیلع ولمل رفلالے ےھت ہک وج صخش اجتلرلت ا دلولرلے نیل دلن ںی دلولا الزلی ےس الم اتیل

لےہ الولر الرہ و الن الک اسیج ںیہن رلات الس ا ریملے اسلھ وکلی قلعت ںیہنل۔Explanatory Note:

The Holy Prophet (peace and blessings of Allāh be on him) made this observation when, on inserting his hand in a heap of grain belonging to a grain merchant, he discovered that it was wet inside while, with a thick covering of dry grains on top, an attempt had been made to cover this defect. At that time his face was suffused with anger and in extreme displeasure, he told the grain merchant that cheating was not permissible in Islām, and the Muslim who practiced deceit and wanted to sell rotten goods by making them up as good commodity, had no lot or part with him. He then commanded that if goods were defective in any way, their defect should be made public and then offered for sale so that the buyer may be able to evaluate them, keeping their defect in mind.

The effect of this extremely forceful exhortation was evidenced sometime in the very charming difference of opinion that occurred among his companions, when, for instance, the vendor would ask two hundred coins for his commodity but the buyer would insist that it was worth three hundred coins. But it is painful to note that many so-called Muslims of today cheat in trade without the least scruples and back their lies with oaths and indulge in excessive adulteration, so much so that even Satan, perhaps, feels outdone. Some Muslims perform Ḥajj (pilgrimage) also for the sole consideration of promoting their trade with their newly-won epithet of Ḥājī. I do not say that all of them are of this type. But when a substantial number of community is involved in moral degradation of this kind, the entire mass of its people cannot get away from the stigma of ill-repute. And, in any case, the true follower of our Holy Prophet (peace and blessings of Allāh be on him) is one who obeys his command, and shuns every form of deceit and fraud, as he cannot

110 TA'LEEM


otherwise escape the operation of the warning, “that whoso cheats and commits fraud in trade and other transactions has nothing to do with me.”


لرشلح

لہ الرلالد الرضلت یلص الہل ہیلع ولمل ے الس ولت رفلالا بج ہک الپ ے الک ہلغ رفلولش ےک ڈلری ےک الدلر اہلھ ڈلالل رک دلاھ ہک ولہ الدلر ےسلال اھتل۔لرگم الرہ ےس

لکش ہلغ یک ہت ڈلالل رک الس صقن وک اپھچلے یک وکلش یک یئگ یھت ۔لالس ولت الپ ا رہچلہ ہصغ ےس ریغتم وہ ایگ الولر الپ ے ہلغ رفلولش وک الاہلی انلرلالیگ ےک اسلھ

لرفلالا ہک ہ دلولہک الزلی الاللم ںی اجلز ںیہن الولر وج املسملن دلولا رکلا ےہ الولر رلالب الل وک الاھ الل الرہ رک ےک انچیب اچلات ےہلالس ا ریملے اسلھ وکلی قلعت ںیہن

لالولر الپ ے مکح دلا ہک الر اہمتلرلے الل ںی وکلی صقن ےہ و الس صقن وکلالرہ رکلو ۔لالولر رھپ وچیبلالہک اہمتلرلا رلدلالر صقن وک دملرظ رلھ رک تمیق ا ہلصیف رک ےکل۔

لالپ یک الس الاہلی الدی ا ہ ہجیتن اھت ہک ضع الولاقلت احصلہ ںی الس مسق ا دلپس الاللف وہ اجلا اھت ہک الثم ےنچیب ولالا الےن الل یک تمیق دلو و رلولہی اتبلا اھتل۔لرگم رلدلالر

لوک الرصلالر وہ ا اھت ہک ںیہنلہ الل و نیت و رلولے ا ےہل۔لرگم الوسلس ےہ ہک الج ل یئک املسملن الہکلے ولالے وللگ اجتلرلت ںی ےب دلرلغ دلولا رکلے ۔لںیم اھ

لاھ رک وھجلٹ وبلےت الولر اھلے ےنیپ یک زیچلولں ںی الس رلح الملولٹ الملے ںیہلہک الد اطیشلن یھب رشلم ےس ہنم اپھچلا وہلاگل۔لہک ضع املسملن و جح یھب رصلف

لالس ایخلل ےس رکلے ںیہ ہک احلی الہکلے ےس الن یک اجتلرلت وک زلالدلہ رفلولغ احلل وہ اجلے اگ ۔ ںی رہلزگ ہ ںیہن اتہک ہک بس الےس ںیہل۔لنک اہلں وقلم ا الک

لدتلہ ہصح الس مسق یک الالخلی یتسپ ںی التبم وہ ولاہلں الیس وقلم دبلانلی ےک دلالغ ےس رہلزگ چب ںیہن یتکس الولر رہبلاحلل امہلرلے دقلس رلولل )لدلالہ یسفنل(لا اچس عبتم ولی

لاھجمس اج اتکس ےہ وج الپ ےک مکح وک الن رک رہ مسق ےک دلولےک الولر رفلب ےس انکلرلہ یشک الایلر رکلا ےہ ۔لولرلہن ولہ الس ولدی یک زلد ےسلچب ںیہن اتکس ہک من غش

ل۔ فلیس من


The expression Khatam-un-Nabiyyin which has been applied to the Holy Prophet [peace and blessings of Allah be on him] demands that the Book that was revealed to him, should be the most perfect of all books and should comprise all excellences; and indeed so it is. The rule is that whatever degree of spiritual power and inner perfection is possessed by the person upon whom the word of God descends, the same degree of power and majesty is possessed by that word. As the spiritual power and inner perfection of the Holy Prophet [peace and blessings of Allah be on him] were of the highest degree, which no one exceeded or will exceed, therefore the Holy Qur’an occupies that high station and rank which has not been reached by any of the previous books or scriptures. The capacity and spiritual power of the Holy Prophet [peace and blessings of Allah be on him] were the highest of all, and all excellences had reached their climax in him. Therefore, the Holy Qur’an that was revealed to him is also perfect and as the excellences of Prophethood reached their climax in him, the excellences of the miracle of the word reached their climax in the Holy Qur’an. Thus he was the Khatam-un-Nabiyyin and his Book was the Khatam-ul-Kutub. From the point of view of every aspect of a miraculous word, the Holy Qur’an is at the highest stage.

The perfection of the Holy Qur’an is seen and its miraculous character is proved from every point of view, that is to say, from the points of view of excellence of composition, of the sequence of its

TA'LEEM 111


subjects, of its teaching and its perfection and of the fruits of its teaching. That is why the Holy Qur’an has not demanded its match from any particular point of view, but has issued a general challenge demanding a match from any point of view. From whichever point of view it is looked at, it is a miracle.

[Malfoozat, Vol. III, pp. 36-37; The Essence of Islam Vol.1, pp.356-357]

�ج�ی�ن ا ظفل وج الرضلت ملسو هيلع هللا ىلص ےک ےئل وبلا ایگ ےہل۔لاجبلے وخلد اچلات ےہل،لالولر العب الی ظفل ںی ہ رلاھلایگ ےہ ہک ولہ اتلب وج الرضلت ملسو هيلع هللا ىلص ر نل�لاخلمت ا

لانلزلل وہلی ےہل،لولہ یھب اخلمت البت وہ الولر اسلرلے امکلالت الی ںی ولوجلد وہلں الولرلالولر تقی ںی ولہ امکلالت الی ںی ولوجلد ںیہل۔لویلہک امکلل الیہ ےک زنلولل

لا الم اقلدلہ الولر الوصلل ہ ےہ ہک سج دقلر وقلت دقلی الولر امکلل الین الس صخش ا وہلا ےہل۔لالی دقلر وقلت الولر وشلت الس الکلم یک وہلی ےہل۔لالرضلت ملسو هيلع هللا ىلص

لیک وقلت دقلی ا امکلل ویلہک الین الیل ےس الیل دلرلہ ا اھتلسج ےس ڑبلھ رک ہن یھبک وہلا ےہ الولر ہن الدنلہ وہلاگل،لالی ےیل رلالن رشلف یھب یل امتلم اتلوبلں الولر

یف�ولں ےس الس الیل اقملم الولر رملہب ر ولالع وہلا ےہل،لاہلں کت وکلی دلولرلا الکلم ںیہن اچنہپل۔لویلہک الرضلت ملسو هيلع هللا ىلص یک الدعلالد الولر وقلت دقلی بس ےس ڑبلی ص�ہ�

لوہلی یھت الولر امتلم اقملالت امکلل الپ ر متخ وہلےک ےھت الولر الپ الاہلی ہطقن ر ےچنہپ وہلے ےھتل۔لالس اقملم ر رلالن رشلف وج الپ ر انلزلل وہلا امکلل وک اچنہپ وہلا

ی�ن رہھٹلے الولرلالپ یک اتلب �ج�نل�لےہ الولر ےسیج وبنلت ےک امکلالت الپ ر متخ وہلے الی رلح الاجلز الکلم ےک امکلالت یھب رلالن رشلف ر متخ وہلےئل۔لالپ اخلمت ا

لاخلمت البت رہھٹلیل۔لسج دقلر رملالبت الولر ولوجلہ الاجلزلالکلم ےک وہلےت ںیہل۔لالن بس ےک الابلر ےس الپ یک اتلب امکلل ہطقن ر یچنہپ وہلی ےہل۔

لین ایک الابلر اصفلت ولالبلت ،لایک الابلر رلبی اضلنی ،لایک الابلر میل ،لایک الابلر امکلالت میلل،لایک الابلر رمثلالت میل ۔لرغلض سج ولہپ ےس دلوھ الی ولہپ ےس

لرلالن رشلف ا امکلل رظ الا ےہ الولر الس ا الاجلز الت وہلا ےہ الولر یہ ولہ ےہ ہک رلالن رشلف ے یسک اخلص الرم یک ریظن ںیہن الیگل،لہک الم ولر ر ریظن بلط

لیک ےہل۔لین سج ولہپ ےس اچلوہ اقملہل رکلول۔لوخلالہ احلبلظ اصفلت و البلت ،لوخلالہ احلبلظ اطملب و اقملدصل،لوخلالہ احلبلظ میلل،لوخلالہ احلبلظ وگشیپلویلں الولر بیغ ےک وج رلالن

لرشلف ںی ولوجلد ںیہ ۔لرغلض یسک رلگ ںی دلوھ ،لہ زجعملہ ےہل۔

ل)لوفلملالت ،لدلج�لل،لہح �ل�لل۔�ل�لل، �ل�ل�ل�ل ءلالڈلنشل(

The Holy Qur’an is a miracle the like of which never was and never will be. The door of its graces and blessings is always open, and it is bright and manifest in every age as it was in the time of the Holy Prophet [peace and blessings of Allah be on him]. It should also be borne in mind that the speech of everyone corresponds to his high resolve. The higher the resolve and determination and the purpose of the speaker, the same will be the case with his speech. Divine revelation also follows the same rule. The higher the resolve of the person to whom Divine revelation is vouchsafed, the higher will be the character of the revelation. As the circle of the resolve, capacity and determination of the Holy Prophet [peace and blessings of Allah be on him] was very wide, the revelation that came to him had the same high rank. No one else will ever attain the same degree of resolve and courage inasmuch as his message was not for any limited time or for any particular people, as was the case with the Prophets before him. It was said about him:

رسول اہلل الیکم جمیعا اس ان ایھا الن قل ی( i.e. " Say, O mankind! truly I am a Messenger to you from Allah." - al-A'raf, 7:159)[Publisher]

and again:

112 TA'LEEM


علمی ﴿۱۰۸﴾نک ال رحمۃ لل

ارسل

و ما

(i.e. "We have sent thee not but as a mercy for all peoples."- al-Anbiya', 21:108)[Publisher]

Who can match him, the range and scope of whose Prophethood is so vast! It is an article of faith with us that if any verse of the Holy Qur’an is again revealed to anyone else, the scope of his revelation will never be as vast as that of the Holy Prophet [peace and blessings of Allah be on him].

[Malfoozat, Vol. III, p. 57; The Essence of Islam Vol1, pp.357-358]

لاللص ہ ےہ ہک رلالن رشلف الاس زجعملہ ےہ ہک ہن ولہ الولل لثم وہلالالولر ہن یھبک الر وہلاگل۔لالس ےک ویفلض و رلالت ا دلولر ہشیمہ اجلرلی ےہل۔لالولر ولہ رہ زلالہن ںی الی

لرلح امنلالں الولر دلرلاشلں ےہ اسیج الرضلت ملسو هيلع هللا ىلص ےک ولت اھتل۔لاللولہ الس ےک ہ یھب الد رلان اچلےی ہک رہ صخش الالکلم الس یک تمہ ےک ولالق وہلا ےہل۔لسج

لدقلر الس یک تمہ الولر زعلم الولر اقملدص الیل وہلےگل۔لالی اپلے ا ولہ الکلم وہلاگلالولر ولی الیہ ںی یہ رلگ وہلا ےہل۔لسج صخش وک رصلف الس یک ولی الی ےہل۔لسج دقلر

لتمہ دنلب رلےن ولالا ولہ وہلاگلالی اپلا ا الکلم الےس ےلم اگل۔لالرضلت ملسو هيلع هللا ىلص یک تمہ ولالدعلالدلالولر زعلم ا دلالرلہ تہب ی ولعی اھتل۔لالس ےیل الپ وک وج الکلم الم ولہ

لیھب الس اپلا الولر رلہب ا ےہل۔

لہک دلولرلا وکلی صخش الس تمہ الولر ولےل ا یھبک دیلا ںیہن وہلاگل،لویلہک الپ یک دلولت یسک دحملولد ولت ا وصخملص وقلم ےک ےیل ہن یھتل۔لےسیج الپ ےس ےلہپ ویبنلں

لیک وہلی یھت ،لہک الپ ےک ےیل رفلالا ایگل’ل’لانیقی ںی مت بس یک رلف اهللا ا رلولل وہلںل۔ل‘ل‘ الولر ’ل’لم ے ےھجت ںیہن اجیھب رگم امتلم اہلونلں ےک ےیل رلتم انب ےکل‘ل‘لسج

لصخش یک تثعب الولرلرلاسلت ا دلالرلہ الان ولعی وہل،لالس ا اقملہل وکلن رک اتکس ےہل۔لالر الس ولت یسک وک یھب رلالن رشلف یک وکلی الت یھب الاہلم وہلو امہلرلا ہ الاقلد ےہ

لہک الس ےک الس الاہلم ںی دلالرلہ الان ولعی ںیہن وہلاگل،لسج دقلر الرضلت ملسو هيلع هللا ىلص ا اھت الولر ےہل۔ ل)لوفلملالت ،لدلج�لل،لہح �ل�لل، �ل�ل�ل�ل ءلالڈلنشل(


For Protection against the Enemy---لدلنم وقلم ےس اچبلو یک دلا

ورھم۔

انا نجعلک ف نحورھم و نعوذبک من شر ھالل

Allahumma innaa najàlu-ka fee nuhoori-him wa naaòodhubika min shuroori-him

O Allah! We make You a shield against the enemy and we seek Your protection against their evil designs.

(Abu Dawood- Kitab-us-Salaat)

لالے الہل اعتلی لم ھجت وک الن )لدلونلں( لےک اقملہل ںی ڈلالل انبلے ںیہ الولر الن یک رشلالرلولں ےس ریتلی انپلہ الےت ںیہل۔ )لالوب دلالولد اتلب الوللۃ(

(Prayer, translation and transliteration taken from: Basics of Religious Education; Fifth Edition)

TA'LEEM 113



لرہ رلف رکف وک دلولڑلا ےک اکھتلا م ے ل)ل.ل.ل.لاجلرلیل(

ںیمہ ےس ربمیپ ونلر الم ونلر ہ ےس لبج

رلتم الولر اللم وہ دح ےب رلا ر لیفط

دملالم وک اجلں رملی ےس دمحم اجلن ےہ لرلط

الدم ایپلرلے ریملے مسق ی یک ہنم لریتلے

یک اتکیلی رلی ےہ مسق وک ھجم لدلربلا

ے م الملا الانپ ولوجلد ےک قح ےس لذلالت

ے م دخلالا الر ایل ونلر ہ ےس لالس

ے م الپلا ےہ ابللب اجلم ولہ وک لدلل

ے م الاھلا الر بس ہ ےس اخلر لریتلی

ے م الھبلا ںی تبحم ریتلی وک لالپ


The Faith of Muhammadsa (cont..)

Ever since I received that light from the light of the Prophet, I have joined myself with the True One.

Countless blessings and peace be upon Mustafasa;Allah is my witness: from Him I received this light.

My soul is forever wedded to the soul of Muhammadsa; I have filled my heart to the brim with this elixir.

I swear by your countenance, O my dear Ahmadsa; For your sake alone, have I taken up all this burden.

O my Beloved! I swear by Your Uniqueness; I have forgotten all about myself in Your love.

[ Durre Sameen; Translation taken from, The Essence of Islam Vol 1, p. 326]

AL-QASEEDAH القصیدہ ذل وث

کــر قومــا تــھ

صادف

عقیــانال کســبیکۃ تــھ

فجعل

You found them to be a group of people who (because of their sins) were despicable like dung. But (due to your spiritual power) you transformed them into an ingot of pure gold.

لالپ لے رلوبلں وک )لالن ےک انلوہلں ںی ولملث وہلے یک ولہ ےس( لولر یک الدن ذللی وقلم اپلا رگم الپ لے )لالین وقلت لدقلہی ےس( لالن وک اخلص ولے

لیک ڈلی یک الدن انب دلال۔

114 TA'LEEM


ــۃ ــل حدیق ــی بــر کمث ــی انث ح

ــان غص

ــر ال ــوارد مثم مب ال

ــذ ع

Until the dry and parched desert (Country of Arabia) became a (lush-green, spiritual) garden. In which rivulets of delectable water ran, and branches (of trees) were laden with fruit.

لاہیلں کت ہک )لالپ لیک رلت ےس( لرلب ا کش )لایبلالی کلم( لرلولاحلی احللظ ےس رلزب الغ یک الدن وہلایگ سج ںی ےھٹیم اپلی ےک ےمشچ الولر )لدلرلوتلں(

لیک الںی ولھپلں ےس دلی وہلی ںیھتل۔

( Urdu and English translation taken from : Basics of Religions Education; Fifth Edition)




Chapter IV, p. 131-150

• Battle of Badr

خ لریلت اخلمت النییملسو هيلع هللا ىلص فنصم رضحلت رملزلا ریشب الدم المل۔لالے ل)لہح �ل�ل�ل ا �ل�ل�لل(-لگنج دبلر








"Victory of Islam"


TA'LEEM 115



Conditions of Bai’at & Responsibilities of An Ahmadi








Surah Al Waqi’ah, verses 34-66 with translation.




لولرلۃ الوللالہع لالت �ل�ل لا �ل�ل لع رلہم

116 TA'LEEM


TA'LEEM 117


2017-2018

TERM 3لرسلی ہس الی

118 TA'LEEM



AL-BAQARAH RUKU 6لالرقلۃ لرلوکلع �ل

Verse 48

تکم عل العلمی ﴿۴۸﴾ل فض انعمت علیکم و ان اءیل اذکروا نعمت الت اس یبن

Translation : O children of Israel! remember My favour which I bestowed upon you and that I exalted you above all peoples.

لرلہم: لالے ینب الرلاللی! لالد رکلو ریملی الس تمعن وک وج ںی ے مت ر یک الولر ہ یھب ہک ںی ے ںیہمت بس اہلونلں ر تلیضف دلیل۔

COMMENTARY :

This verse is clearly addressed to the Jews. God here introduces the previous subject with a repetition of the words, O children of Israel, remember My favours, occurring in verse 41 above. But the words are not truly a repetition; for they are followed by others which do not form part of verse 41. Thus the verse under comment serves to introduce a new point. In the earlier verse the reference in the word"favours" is to the covenant between God and the Jews, whereas the reference in the verse under comment is to the fact that God exalted the Israelites above other peoples. In the verse under comment the Israelites are reminded that God had fulfilled His promise to them, but as they had, on their part, failed to fulfil their covenant, He had withheld from them the blessing which He had been conferring on them before. The Promised Prophet from among their brethren had come and God's covenant had been transferred to a new people. So they had no ground for complaint.

The words, I exalted you above all peoples, do not mean that the Israelites are superior to all peoples who have ever dwelt or will ever dwell on this planet. Such a meaning is inconsistent with other passages of the Qur'an. For instance, in 3: 34 it is said: Allah did choose Adam,and Noah and the family of Abraham and the family of Imran above all peoples. As there can be only one people who can have superiority over all other peoples in the true sense of the term, evidently the word (peoples) here signifies peoples of that age only.

Verse 49

ھ ل و عدل منھا یؤخذ ل و شفاعۃ منھا یقبل ل و شیئا نفس عن نفس تزی ل یوما اتقوا و

ون ﴿۴۹﴾ ینصTranslation : And fear the day when no soul shall serve as a substitute for another soul at all, nor shall intercession be accepted for it; nor shall ransom be taken from it; nor shall they be helped.

لرلہم: لالولر ڈلرلو الس دلن ےس بج وکلی سفن یسک دلولرلے سفن ےک ھچک الم ںیہن الے اگ الولر ہن الس ےس )لالس ےک قح ںیل(لوکلی افشلت وبقلل یک اجلے یگ الولر ہن

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لالس ےس وکلی دبلہ ولوصلل ایک اجلے اگ الولر ہن ولہ )لوللگ( لیسک مسق یک دملد دلےی اجلںی ےگل۔

COMMENTARY :

The verse is important. God addresses the Israelites, who claimed to be the progeny of the Prophets, saying that though it was a fact that they were descended from holy personages and He had shown special favour to them in as much as He had exalted them above other peoples of the age, yet as they repeatedly broke His covenant and had begun to lead wicked lives and had finally rejected the Promised Prophet, who had made his appearance in fulfilment of the prophecies contained in the Bible, they no longer deserved His blessings, but had, on the contrary, become the object of His wrath and must be prepared to render an account of their deeds. The verse under comment calls upon the Jews to prepare themselves for the Day of Retribution when they would stand alone before God and there would be none to intercede for them or help them in any other way. The fact that they were descended from holy persons would be of no avail nor would any substitute or ransom be accepted from them. It would indeed be a dreadful day for those who reject God's Messengers; for on that day nothing but one's own deeds would count.

As a criminal can count on four possible means of securing his release, God has mentioned all those means and has made it clear that none of them will avail him On the Day of Reckoning. The first idea that comes to the mind of a culprit is to prove that the offence alleged to have been committed by him was legally not committed by him at all. It was either committed by somebody else or if it was in fact committed by him, it was committed at the instigation of another person or another person undertook to shoulder his burden. Thus the culprit tried to secure his release by throwing the blame or the responsibility on somebody else. In view of this plea, the Qur'an says that (on the Day of Judgement) no soul shall serve as a substitute for another soul. If a person is really sinful, the blame will surely lie on his own head and will by no means be shifted to another person. Everyone will bear his own cross and there will be no atonement in the sense of one man serving as a substitute for another.

The second possible way of escape when a criminal fails to shift the responsibility to another person, is for him either to try to secure the intercession of an influential person in his favour or to enter a plea that he is related to some big personality and hence is entitled to special treatment. In reply to this, the Qur'an says, nor shall intercession be accepted for it. As explained above, the word ــفاعۃ :here has a twofold significance ش

(a) that no influential person shall be allowed to intercede for a culprit; and (b) that no culprit shall himself be allowed to put in the plea that he is related to an influential person.

The third possible means of release is for the culprit to try to secure his freedom by paying a ransom. With regard to this the Qur'an says, nor shall ransom be taken from it.

Finally, when a criminal sees that all other means of escape have failed, he thinks of using force and getting his release by violence. With regard to this, the Qur'an says: nor shall they be helped, i.e., they shall find no helpers against God.

The Qur'an mentions these things not by way of threat but to make the Jews realise that they

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should not entertain false hopes. The only way open to them was to accept the Holy Prophet pbuh whom God had raised for their own good.

Verse 50

یون نسآءکم و ف ون ابنآءکم و یست ن ال فرعون یسومونکم سوء العذاب یذب و اذ نینکم مبکم عظی ﴿۵۰﴾ ن ر ء م

ذلكم بل

Translation : And remember the time when We delivered you from Pharaoh’s people who afflicted you with grievous torment, slaying your sons and sparing your women; and in that there was a great trial for you from your Lord.

لرلہم: لالولر )لالد رکلو( لبج م ے ںیہمت رفلولن یک وقلم ےس اجنلت یشخب وج ںیہمت تہب تخس ذعلالب دلےت ےھت ۔ ولہ اہمتلرلے وٹیبلں وک و لتق رک دلےت ےھت الولر

لاہمتلرلی ولرلولں وک زلدلہ رلےت ےھت الولر الس ںی اہمتلرلے ےئل اہمتلرلے رلب لیک رلف ےس تہب ڑبلی الزلالش یھتل۔

COMMENTARY :

In verses 41- 48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood which He had bestowed on them. He now calls their attention to such favour as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.

Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Qur'an so speaks of them. We have shown under Important Words that the word ذحب used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Qur'an uses a word which covers all such forms of killing. As already hinted, the word ذحب in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Qur'an uses the word قتــل i.e. killing in place of ذحب i.e. slaughtering (7 : 142).

God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.

God does not say that He delivered the children of Israel from Pharaoh but that He delivered them from “Pharaoh's people,” for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression ال فرعــون does not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.

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Verse 51

ال فرعون و انت تنظرون﴿۵۱﴾ینکم و اغرقنا

ر فان و اذ فرقنا بکم الب

Translation : And remember the time when We divided the sea for you and saved you and drowned Pharaoh’s people, while you looked on.

لرلہم: لالولر بج م ے اہمتلرلے ےئل دنمسلر وک اھپلڑ دلا الولر ںیہمت اجنلت دلی بج ہک م ے رفلولن یک وقلم وک رغلق رک دلا الولر مت دلھک رلےہ ےھتل۔

COMMENTARY :

The incident mentioned in this verse relates to the time when, under God's command, Moses led the Israelites from Egypt to Palestine. The Israelites left secretly at night, and when Pharaoh learnt of their flight, he pursued them with his hosts in order to bring them back to bondage. The verse mentions the favour bestowed by God on the Israelites by dividing the sea for them and drowning the Egyptians. The incident is narrated in Exod. 14: 21-30. The Bible says: "And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night and made the sea dry land and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground and the waters were a wall unto them on their right hand and on their left. And the Egyptians pursued and went in after them to the midst of the sea. And the waters returned and covered the chariots and the horsemen and all the host of Pharaoh that came into the sea after them, there remained not so much as one of them.”

The بــر (sea) spoken of in the Qur'anic verse and mentioned in the Biblical quotation given above refers to the Red Sea through which or through all extremity of which the Israelites passed in their flight from Egypt to the Holy Land (Exod. 14).

Besides the verse under comment, the Qur'an also speaks of this incident in 20 : 78; 26: 64 and 44 : 25. Says the Qur'an: And We sent a revelation to Moses, saying, ‘ Take away My servants by night and strike for then a dry path through the sea’(20: 78). Again: Then We revealed to Moses, saying, 'Strike the sea with thy rod.' Whereupon it parted and every part was like a huge sand-hill, i.e, on one side was the sea itself, and on the other (from which the sea had receded) there loomed large depressions filled with water (26: 64). And again: Take My servants away by night: for you will surely be pursued. And leave the sea motionless (i.e. pass through quickly and leave it at a time when the tide has all receded but has not yet begun to flow back, so that, on the one hand, finding the sea-bed dry and, on the other, feeling secure in the thought that the high tide was not likely to overtake them, the Egyptians might be tempted to follow on); they are a host which is doomed to be drowned (44: 24, 25).

In view of the above description, the facts appear to be as follows. When the Israelites were on their way to the Promised Land, they were pursued by the army of Pharaoh. When they reached the arm of the Red Sea which lay across their route, they were greatly dismayed, for Pharaoh was close behind with his hosts. But God cheered them through Moses, asking him to strike the water with his rod. This being the time of ebb-tide, the sea receded, exposing to view in the bed of the sea huge mounds of dry sand interspersed with depressions filled with water. Under the

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lead of Moses the Israelites quickly crossed the dry bed of the sea to the opposite bank. The army of Pharaoh came in pursuit, and while they were yet in the bed of the sea the high tide returned and drowned them all.

It should be remembered that, according to the Qur'an, a miracle is purely the work of God, and man has no hand in it. So, the striking of the sea by Moses was merely a symbol or a sign, having nothing to do with the actual parting of the sea which was exclusively the work of God, Who so arranged that it was the time of ebb-tide when Moses reached the sea so that just when He lifted his rod the sea began to recede. But when the army of Pharaoh began to cross the sea, they met with obstacles, just as heavily equipped armies generally do, and their progress was naturally retarded so that while they were yet in the midst of the sea, the high tide flowed and they were all drowned.

The words of the Qur'an do not lend themselves to the erroneous inference that there was an actual split in the sea to afford a passage for Moses and his followers. The two words used in the Qur'an in this connection are فرقنــا (We divided) and انفلــق (the sea parted), the root idea of both being "parting." These two words only corroborate the theory that when the Israelites reached the sea, the ebb-tide set in and the sea parted, exposing to view the sand dunes upon which the Israelites crossed over to the other side.

The fact that Pharaoh followed Moses through the bed of the sea also indicates that it was the time of the ebb-tide. If the sea had been actually split against all known laws of nature, Pharaoh would never have dared to follow in the wake of Moses. nevertheless, it was a great miracle brought about by a subtle combination of the laws of nature, which all united to save the Israelites and destroy Pharaoh and his people.


لالس ولت وجلالرلاھبلا ےک الوصلل ےک اطملق دنمسلر ےھچیپ ٹہ ایگ الولر وقلم لولی دنمسلر ےس لکن یئگ رگم رفلولن ےک رکشل ےک الے ر اپلی ےک وللےن ا ولت الایگ الولر ولہ

لڈلولب ایگل۔لولہک وجلالر اھبلا دخلا اعتلی ےک رقملر رکلدلہ الوصلل ےک اطملق الا ےہل،لدخلا اعتلی ی ولی الولر رفلولن وکلالس ولت دنمسلر ر ے ایگ اھتل۔لبج وجلالر اھبلے

لا الر دخلا اعتلی ےک اشنملء ےک اطملق ولی الولر رفلولن ر ڑپ اتکس اھتل۔لالس ےیل دخلا اعتلی ے رفلالا ےہ ہک م ے دنمسلر وک اھپلڑلرک مت وک اجنلت دلیل۔

Verse 52

تم العجل من بعدہ و انت ظلمون ﴿۵۲﴾

ذ و اذ وعدنا موس اربعی لیلۃ ثم اتTranslation : And remember the time when We made Moses a promise of forty nights; then you took the calf for worship in his absence and you were transgressors.

لرلہم: لالولر بج م ے ولی لےس اچلسی رلالولں ا ولدلہ ایک رھپ الس ےک )لاجلے ےک( لدعب مت ڑھچبلے وک )لوبعملد( لانب ےھٹیب الولر مت ملظ رکلے ولالے ےھتل۔

COMMENTARY :

In this verse the incident of calf-worship mentioned in Exodus 32 is related. Man is generally

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the slave of environment. This is particularly true of a subject people, who assiduously imitate the manners and customs of their rulers. The Israelites had lived under the Pharaohs for a long time, and had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses, and came across any idol worshipping people on the way, they requested Moses again and again to sanction a similar worship for them ('7: 139). So eager were they for such worship that when Moses went to Mount Sinai, they made a calf and took to worshipping it. They revered the calf, because in Egypt the cow was held in special veneration, Egypt, like India, was an agricultural country where cattle must be of the highest value to man. Hence cow-worship.

The Bible mentions Aaron as having made a calf for the Israelites (Exod. 32: 1-6). But the Qur'an strongly refutes this idea. Aaron was a Prophet of God and could not stoop to idol-worship. Says the Qur'an, And Aaron had said to them before this,’0 my people, you have only been tried by means of the calf; and surely, the Gracious God is your Lord; so follow me and do as I bid you' (20: 91). It is strange that such baseless and incredible stories as the participation of a chosen one of God in idol-worship should find place in a Book which claims to be inspired. It only proves that the Bible has been the object of human interference. It is probable that some interested people deliberately interpolated the sacred writings and ascribed certain vices to the Prophets; and the Christian divines eagerly took them for granted, as they were of good use to them as a means of the exaltation of Jesus over the rest of the Prophets.

The verse speaks of the appointed duration as being of forty nights. In 7 : 143 the Qur'an further tells us that at first the appointed duration was thirty nights, but by a subsequent addition of ten the period was extended to forty nights which is a fuller number. This favour was granted to Moses because of his faithfulness and sincerity.

The words, and you were transgressors, mean, you resorted to setting up equals with God, because this practice is indeed the greatest ظلم i.e. putting a thing in a wrong place. Elsewhere the Qur'an says: شک i.e. attributing partners to God is indeed a great ظلم w (31 : 14)

Verse 53

ن بعد ذلک لعلكم تشکرون ﴿۵۳﴾ ثم عفونا عنکم مTranslation : Then We forgave you thereafter, that you might be grateful.

لرلہم: لرھپ الس ےک الولوجلد م ے مت ےس دلر زگلر ایک الہک الد مت رکش رکلول۔

COMMENTARY :

We learn from Exod. 32:9,10 that the worship of the calf called forth the wrath of God, whereupon Moses prayed to God for the Israelites and then, in the words of the Old Testament, 'the Lord repented of the evil which He thought to do unto His people' (Exod. 32 : 14). In this connection it may be noted that the Qur'an uses the word' forgave' instead of 'repented,' as used in the Bible, for the latter expression is obviously quite inappropriate to God's attribute of Knowledge and Majesty. Most probably the word is either a mistranslation of the original or a later interpolation.

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It may also be noted here that the word عفــو used in this verse does not only signify "forgiving or passing over a sin" but also" obliterating a sin." If a man truly and sincerely turns to God with repentance, He not only forgives him his sin but obliterates the very traces of it, leaving him as stainless and pure as a new-born child.

The words, that you may be grateful, point to a very deep truth. Forgiveness by a superior authority produces the feelings of gratefulness in the person forgiven, and gratefulness in turn impels a man to further acts of obedience and goodness. Thus a sort of continuity in righteousness is brought about.

Verse 54

قان لعلكم تھتدون ﴿۵۴﴾ و اذ اتینا موس الكتب و الفTranslation : And remember the time when We gave Moses the Book and the Discrimination, that you might be rightly guided.

لرلہم: لالولر بج م ے ولی لوک اتلب الولر رفلاقلن دلےی الہک وہلےک و مت دہلالت اپ اجلول۔

COMMENTARY :

Here the word الكتاب (translated in the text as the Book) is used for the"tablets" on which the Ten Commandments given to Moses were written. The Qur'an itself makes it clear in 7:146, 151, 155 that it was only the tablets and not the Pentateuch that were given to Moses on Mount Sinai, and, as explained under Important Words, the word does not necessarily mean a book, but anything on which something is written. Thus the word الكتــاب here refers, not to the Pentateuch, but to the Ten Commandments that were written on the tablets. The verse would therefore mean that God gave Moses not only the Book or the Commandments written on the tablets but also such clear Signs and arguments, and brought about such events as led to clear discrimination between truth and falsehood. According to the Qur'an, فرقــان is not the name of any particular thing; but every Sign and every instance of divine assistance discriminating truth from falsehood and every argument which serves the same object is termed فرقــان.

The Qur'an uses the word فرقــان about itself (25: 2) and also calls the Battle of Badr, which so eminently helped to break the power of the Quraish, یــوم الفقــان i.e. the Day of Discrimination

(8: 42).

Verse 55

ا ا ال بارئکم فاقتل اذكم العجل فتوبو و اذ قال موس لقومہ یقوم انکم ظلمت انفسکم بات

حی ﴿۵۵﴾ اب ارل و انفسکم ذلكم خی لكم عند بارئکم فتاب علیکم انہ ھو التTranslation : And remember the time when Moses said to his people: ‘O my people, you have indeed wronged yourselves by taking the calf for worship; turn you therefore to your Maker, and slay your own people; that is the best for you with your Maker.’ Then He turned towards you with

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compassion. Surely, He is Oft-Returning with compassion, and is Merciful.

لرلہم: لالولر بج ولی لے الین وقلم ےس اہکل، لالے ریملی وقلم! لانی لمت ے ڑھچبلے وک )لوبعملد( لانب رک الین اجلونلں ر ملظ ایکل۔ س ولہ رکلے وہلے الےن دیلا رکلے

لولالے یک رلف وتملہ وہ الولر الےن وفنلس وک لتق رکلول۔ ہ اہمتلرلے ےئل اہمتلرلے دیلا رکلے ولالے ےک زنلدلک تہب رتہب ےہ ۔ س ولہ مت ر ولہ وبقلل رکلے وہلے

لرہملالن وہلال۔ انی لولی تہب ولہ وبقلل رکلے ولالا )لالولر( لالر الر رلم رکلے ولالا ےہل۔

COMMENTARY :

It appears from this verse that, although after the incident of calf-worship a general pardon was granted to the Israelites, yet it was thought essential to punish the ringleaders who were ordered to be slain.

The clause, turn ye therefore to your Maker, implies an exhortation to the Israelites to turn to their بــارى or Maker or Fashioner, which means that they should work a change or reformation in themselves.


اانفسکمل: اللب ےس ہت اتگل ےہ ہک ینب الرلاللی وک ہ مکح دلا ایگ اھت ہک رہ اھبلی الےن اھبلی وکل،لرہ دلولت الےن دلولت وک الولر رہ ڑپلولی الےن ڑپلولی وک فاقتلللتق رکلےل۔لانلہچ اللب ےک ایبلن ےک اطملق الس دلن نیت زہلالر الدلی الرلے ےئ )لرلولج الب �ل�لل۔لالت �ل�لل۔�ل�لل(لنک ولہک ولرلالت یک یہ میل ےہ ہک

لیسک صخش وک ریغب الس ےک ہک الس ے وکلی الولر الدلی لتق ایک وہ لتق رکلان انلاجلز ےہ الس ےیل ہ ینعم دلرلت ںیہن وہلےت الس ےک اقملہل ںی ضع رسفملن ے الس ےک

ے یظ ےیل ںیہ الولر اہک ےہ ہک رہ صخش وخلد یشک رکلےل۔لنک وخلد یشک یھب اجلز ںیہن الس ےیل یہ وصلرلت الی رلہ اجلی ےہ ہک م الس اسلرلے ولالہع وک الک الاعلرلہ نم��

ے ی دلرلت ںیہل۔نم�� ے ہ رکلں ہک الےن سفن یک دنگلی وخلالاشلت وک زلدہلولوقتلی ےک اسلھ الرلول۔لذہلا امہلرلے

نم�� لرلالر دلں الولر

Verse 56

عقۃ و انت تنظرون ﴿۵۶﴾ ت یموس لن نؤمن لک حت نری اہلل جہرۃ فاخذتکم الصو اذ قل

Translation : And remember when you said: ‘O Moses, we will by no means believe thee until we see Allah face to face;’ then the thunderbolt overtook you, while you gazed.

لرلہم: لالولر بج مت ے اہک ہک الے ولی ! لم رہلزگ اہمتلرلی ںیہن الںی ےگ اہیلں کت ہک م الہل وک الرہ الرہ دلھک ہن ںیل ۔ س ںیہمت الاملی یلجب ے الڑکلا الولر مت

لدلےتھ رلہ ےئل۔

COMMENTARY :

The present-day Bible, at fault in many places, does not make a direct mention of the incident referred to in the verse under comment. But a careful study of it reveals the fact that the reference is to the time when Moses went up the Mount to receive God's commandments and left his men camped at the foot of the mountain. On the day appointed, Moses brought forth the people out of the camp to meet God, and they stood at the nether part of the Mount. And the Lord came down on Mount Sinai on the top of the Mount and ordered Moses saying: "Go down, charge the

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people, lest they break through unto the Lord to gaze and many of them perish" (Exod. 19: 21). The words "to gaze" occurring in the above quotation clearly show that the Israelites were eager to see God and, as the Qur'an puts it, they had previously expressed a desire to that effect. But when the manifestation actually came and they saw the thunderings and the lightnings, and the noise of the trumpet and the mountain smoking, they removed themselves and stood far off and exclaimed to Moses, saying: "Speak thou with us and we will hear: but let not God speak with us lest we die" (Exod. 20: 19). This shows that, at first, they wanted to see God, i.e., see a most clear manifestation of Him without which they would not believe, but having been greatly terrified, they afterwards went to the other extreme and shouted to Moses that they would have none of the manifestations and would not even listen to God's words lest they die.

As the word قال does not necessarily mean "he said" but is used on occasions when one does not say a thing in so many words but simply expresses a wish or idea by one's condition (see under 2: 31), it is possible that the Israelites did not make this demand verbally but that their condition was expressive of it. In this case the words اذ قلت would not mean "when you said" but "when your attitude showed that."

As the word صاعقــہ also means 'death,' the verse may be taken to mean that this unreasonable demand of the Israelites so arrogantly expressed brought about their spiritual death. This significance finds corroboration in the next verse wherein God says: Then We raised you up after your death.

It may be noted here that whereas the Bible mentions the incident of calf-worship after the incident referred to above, the Qur'an reverses the order, mentioning the incident of calf worship before that of the demand of the Israelites to see God; and a careful study of the relevant facts indicates that the Qur'anic order is the correct one. The incident of the calf must certainly have taken place before the Israelites went to Mount Sinai and before the Lord came down upon the Mount in the sight of the people; for if the Israelites had already gone to the Mount and had seen a clear manifestation of God, then it is hardly possible that they should have taken the calf for their God after such manifestation. Evidently they had made the calf before going to Mount Sinai, and when Moses ordered them to refrain from calf-worship, they obeyed but; expressed an arrogant desire to see God so that they might be sure of His existence. Thereupon Moses took them to the Mount and God descended on the Mount in the sight of the people (Exod. 19: 9-11). The words of the Qur'an: Then the thunderbolt overtook you, may refer to the thunders and lightnings which accompanied the manifestation of God and which caused the Israelites to tremble with fear.

Verse 57

ن بعد موتکم لعلكم تشکرون ﴿۵۷﴾ ثم بعثنکم مTranslation : Then We raised you up after your death, that you might be grateful.

لرلہم: لرھپ م ے اہمتلرلی ولت )لیک ی احلت( لےک دعب ںیہمت الاھلا الہک مت رکش رکلول۔

COMMENTARY :

TA'LEEM 127


The verse should not be understood to mean that the Israelites were restored to life after they had actually died. The Qur'an strongly repudiates the idea of the dead coming to life again in this world (21: 96). The death spoken of in the verse is either spiritual death or a state of extreme grief or terror brought about through dreadful punishment, etc. The Bible testifies to the "death" of which the Qur'an speaks, as follows: "And Moses returned unto the Lord, and said, Oh, these people have sinned a great sin and have made them gods of gold. Yet now, if thou wilt, forgive their sin; and if not, blot me, I pray Thee, out of Thy book which Thou hast written. And the Lord said unto Moses, Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people unto the place of which I have spoken unto thee. . . . . And the Lord plagued the people, because they made the calf" (Exod. 32: 31-35).

But God's forgiveness soon followed; for He will not want to ruin the Israelites but to raise them morally and spiritually and make them a grateful people.

لالرلدلو ریسفتل-لالت57ثم بعثنکم من بعد موتکم : لین م ے اہمتلرلے الاملونلں وک زلالدلہ رک ےک الولر امتلرلی ولسنلں وک ڑبلالرک رھپ ںیہمت وبضملط رک دلا ۔

Verse 58

بت ما رزقنکم و ما ا من طی ی کل ل نا علیکم الغمام و انزلنا علیکم المن و الس

و ظلل

ا انفسھ یظلمون ﴿۵۸﴾ ظلمونا و لكن کانوTranslation : And We caused the clouds to be a shade over you and sent down on you Manna and Salwa, saying: ‘Eat of the good things We have provided for you.’ And they wronged Us not, but it was themselves that they wronged.

لرلہم: لالولر م ے مت ر الدلوللں وک اسلہ نگف ایک الولر مت ر م ے نم الولر ولس لی الالرلےل۔ وج رلزلق م ے ںیہمت دلا ےہ الس ںی ےس اپلزیلہ زیچلں اھلو ۔ الولر

لالوہلں ے م ر ملظ ںیہن ایک ہک وخلد الےن الولر ی ملظ رکلے ولالے ےھتل۔

COMMENTARY :

As the Israelites were camping in hot and open country, God speaks of the clouds having been sent to give them shade. We learn from Exod. 40: 34---38, that clouds spread and shaded the spot where the Israelites encamped, and that they dispersed on the day when it was time for them to resume their journey. But the verse under comment shows that the clouds meant not only shadow but also rainfall because, firstly, it is rain-clouds that are generally dark and dense; and, secondly, along with the "clouds," the Qur'an also mentions two eatables, Manna and Salwa, which served as complement to the favour mentioned in the shadowing clouds. In fact, there was scarcity of both water and food in that arid country, and God used to quench their thirst by sending clouds, and satisfy their hunger by providing Manna and Salwa. And no wonder, for God shows special favours to His servants in order to remove their difficulties and promote their comfort.

128 TA'LEEM


The sending down of Manna and Salwa has been mentioned in Exod. 16: 11-15, where We read: "And the Lord spoke unto Moses, saying, I have heard the murmurings of the children of Israel: speak unto them, saying, At evening ye shall eat flesh, and in the morning ye shall be filled with bread and ye shall know that I am the Lord, your God. And it came to pass that at evening the quails came up, and covered the camp: and in the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is Manna: for they wist not what it was. And Moses said unto them, “This is the bread which the Lord hath given you to eat.”

When the children of Israel got no food in the wilderness and death stared them in the face, they began to murmur against Moses and Aaron. They said to them: "Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots and when we did eat bread to the full; for ye have brought us forth into this wilderness to kill this whole assembly with hunger" (Exod. 16: 3). These murmurings of the Israelites were answered in the passage quoted above.

The Holy Prophetpbuh refers to the Manna bestowed on the Israelites in the following hadith. Says he: "The mushroom is one of the things included in the Manna, and the sap of it heals the eye" (Bukhari). He is also reported to have said: "The mushroom is among the things which God bestowed upon Moses, as a free gift" (Muhit). This shows that God provided the Israelites with a number of things in the wilderness, sometimes with one thing and sometimes with another.

The verse does not mention how the Israelites "wronged themselves" But as God speaks here of the favours bestowed upon them, it is evident that they wronged themselves by showing ingratitude and by murmuring and complaining of their lot in spite of God's special favours. By doing so, however, they did no harm to God or His Messenger, but only harmed their own souls.


ے رلی زلالن ںی الاسلن ےک وہلے ںیہ ۔لس وج زیچ لضفب الیہ لم اجلے الس وک من لےتہک ںیہ ۔لدحلث ںی الا ےہ الكماۃ من نم�� من لےک

ے رلی زلالن ںی ریٹب یک مسق ےک رلدلولں ےک نم�� ی لےک

المن لین كھمب لیھب من لںی ےس ےہل۔لالی رلح رلنیب وک یھب نم ےتہک ںیہل۔لالولر سلھمبںی لالس اللہ ںی دیلا رکلدلں الولر ریٹب یک مسق ےک اجلونلر جیھب دلےیل۔

لںیہل۔ س بلطم ہ ےہ ہک م ے اہمتلرلے ےیل رثکلت ےس رلنیب الولر ک

Verse 59

ۃ دا و قولوا حط ا منھا حیث شئت رغدا و ادخلا الباب س ا ھذہ القریۃ فکل نا ادخل

و اذ قل

ید المحسنی ﴿۵۹﴾ نغف لكم خطیکم و سنTranslation : And remember the time when We said: “Enter this village and eat therefrom — wherever you will — plentifully; and enter the gate submissively and say: ‘God! forgive us our sins.’ We shall forgive you your sins and We shall give increase to those who do good.”

لرلہم: لالولر بج م ے اہک ہک الس یتسب ںی دلالل وہ اجلو الولر الس ںی ےس اہلں ےس یھب اچلوہ الرفلالت اھلو الولر )لدصلر( لدلرلولالزلے ںی الاطلت رکلے

TA'LEEM 129


لوہلے دلالل وہ الولر وہک ہک وبلھ ےکلہ ےئک اجلںی ۔ م اہمتلرلی اطخلںی ںیہمت اعلف رکلدلں ےگ الولر الاسلن رکلے ولالوللں وک م رضلولر الولر یھب زلالدلہ دلں ےگل۔

COMMENTARY :

The Bible is here again at fault and makes no direct mention of this incident. It, however, speaks of a battle which in those days took place between the Amalekites and the Israelites in Rephidim (Exod. 17: 8) which shows that the Amalekites inhabited certain parts of this land. Though the land was a desert, yet here and there habitations were also to be found (Enc. Bib. iv. 4036, 37). In fact, the presence of a desert does not preclude the existence of habitations, because even wandering tribes make here and there small habitations which serve as meeting-places for their scattered clans.

As the Israelites were eager to live in inhabited places owing to the facilities they afforded and owing also to their previous mode of living, they were bidden to go to some neighbouring village where they would combine the life of the desert with that of a habitation and would be free to eat wherever they liked, as is usual in a desert place where there is no private ownership.

But as this change was to bring them in contact with other people and was likely to affect their morals, they were at the same time bidden to be careful about themselves and to be submissive and obedient to God and also to pray to Him that He might forgive them the sins they might commit. If they acted upon this injunction, God would be kind to them and would forgive them their sins. Nay, He would further bestow on those who acted righteously His added favours and blessings.

The words"this village" need not refer to any specified village. According to the Arabic idiom the words may mean "any village that may be near" or “the nearest village.”


لینب الرلاللی سج ولت دلت انیس ںی ےس ذگلر رک اعنکلن یک رلف اجلرلےہ ےھتل،لو رلےت ںی ضع ہگج ولہ الےس ابقلل ےک اپلس ےس ذگلرلے ےھت ،لوہنجلں ے

للگ ںی ضع ابصقلت الولر رہش انبلے وہلے ےھتل۔لینب الرلاللی یک الرسلدلیگ دلولر رکلے ےک ےیل الن رہشلولں ںی وھتلڑلا اس ولت زگلالرلے یک الن وک الاجلزلت لم

لاجلی یھتل۔لالےس ی رہشلولں ںی ےس یسک الک ہبصق ا رہش ا اہیلں ذلرک ےہل۔

ے رلالے ےک ںیہ ۔لالس ےیل م ے رلہم ہ ایک ےہ ہک م وبلھ اکلہ رکلے یک الاج رکلے ںیہل۔لین انلوہلں ا وبلھل۔ن حط ا دصملر ےہ الولر الس ےک م��

ۃ حط

Verse 60

بما مآء الس ن م رجزا ظلموا الذین عل فانزلنا لھ قیل الذی غی قول ظلموا الذین ل فبد

﴾۶۰٪ ﴿ یفسقون کانوا Translation : The transgressors changed it for a word other than that which was said to them. So We sent down upon the transgressors a punishment from heaven, because they were disobedient.

لرلہم: لس الن وللولں ے وہنجلں ے ملظ ایک الس الت وک وج الںیہن یہک یئگ یھت یسک الولر الت ںی دبلل دلال۔ س م ے ملظ رکلے ولالوللں ر الاملن ےس الک

130 TA'LEEM


لذعلالب انلزلل ایک ببسب الس ےک وج ولہ انلرفلالی رکلے ےھتل۔

COMMENTARY :This verse is a continuation of the previous one. God commanded the Israelites to behave submissively and to pray to Him for the forgiveness of their sins, but they, mischievous and arrogant as ever, disobeyed the injunctions given to them and changed the words of prayer taught by God, whereupon He chastised them with a punishment that was not of this earth, i.e. He visited them with a pestilence or plague that destroyed a number of them. Or the expression ــمآء ــن الس رجــزا مmay mean that their disobedience recoiled on their own souls in the sense of moral degradation and filthiness of heart and mind.

The question of the word which the Israelites used in place of the one taught to them is immaterial. According to some, they used the word حبــۃ or حنطــۃ i.e. “give us corn to eat” instead of حطــۃ i.e. “remove our sins” (Bukhari & Jarir). The words sound alike and afforded a playful opportunity to the mischief-minded among the Israelites. But as already said, the word substituted is not material. What matters is that they, i.e. many of them as the Qur'an hints, disobeyed the Lord and made religion a plaything. Hence the punishment.


طہتا ین دنگلم ا ظفل انہک رشلولع رکلدلا اھتل۔لرگم الیس الولل یک رضلولرلت ںیہنل۔لرشلر الدلی یسنہ ےک ولر ر یئک رلگ ںی ظفل دبلل نلرسفملن ےتہک ںیہ ہک الوہلں ے ح�

لدلات ےہل۔


ISTIKHAARAH PRAYER---لدلالے الاخلرلہ

عنہ ن ف اص و عن ہ

ف فاص امی عاقبۃ و معاش و دین ف ل ش الم ھذا ان تعلم كنت ان و

ی حیث کان ثم ارضن بہ ط

واقدرل الWa’in kunta ta’lamu anna hathal amra sharrulli fi dini wa ma’ashi wa ‘aaqibati amri fasrifhu ‘anni wasrifni ‘anhu, waqdir liyal khaira haithu kana thumma ardhini bih

(Transliteration taken from: Salat, The Muslim Prayer Book).

لالولر ر و اجلاتن ےہ ہک ہ الرم ریملے ےیل دلن الولر دلای ںی رش ےہ ولو ھجم وک الس ےس الز رلھل۔لالولر اہلں ںیہک ےس یھب وہ ریملے ےیل الھبلی دقلر رکلدلے الولر رھپ

لالس الرلہ ںی ےھجم نیکست الولر رلا اطع رکلدلےل۔

but if according to Your knowledge, this project is harmful in my spiritual and worldly affairs, and in respect of my ultimate end, then cause it to move away from me and cause me to move away from it, and designate for me good, wherever it may be, and then make me pleased with it.


TA'LEEM 131




EnglishMeaning in


العدل al-‘Adl The Just لالاصلف رکلے ولالا

“And barter not the covenant of Allah for a paltry price. Surely, that which is with Allah is better for you if you only knew.” (16:96- derived)

“And the word of Thy Lord has been fulfilled in truth and justice. None can change His words; and He is All-Hearing; the All-Knowing.” (6:116- derived)

العظی al-Azeem The Great لتمظع لولالا “ ..... and He is the High, the Great. ” (2:256)

الغفور al-Ghafoor The Most Forgiving لےنشخب لولالا

“And He is the Most Forgiving, the Loving;”(85:15)



HADITH NUMBER 29

Inferiority Complex is a Highly Fatal Feeling

ہلک الاسلس ےہ لالاسلس رتمکلی الک تخس م�اس فھو اھلكھ جل ھلک الن عن اب ھریرۃ قال رسول اہلل صل اہلل علیہ وسلم قال اذا قال ارل

)مسلم(

لرلہم: لرضحلت الوب رہلرلہ لایبلن رکلے ںیہ ہک رضحلت رلولل رکلم ملسو هيلع هللا ىلص رفلالے ےھت ہک بج وکلی صخش دلولرلے وللولں ےک قلعتم اتہک ےہ ہک ولہ الہلک وہ ےئ

لو الاس صخش وخلد ہ الت ہہک رک الںیہن الہلک رکلا ےہل۔ل)لا ہ ہک الاس صخش وخلد الن ےس زلالدلہ الہلک دشلہ وہلا ےہ(

Narrated by Ḥaḍrat Abū Hurairah, Allāh be pleased with him: Said the Prophet of Allāh (blessings and peace of Allāh be on him):

“When a man declares about certain people that they are doomed, it is he who consigns them to the doom.”

(Muslim)

Explanatory Note:

This Ḥadīth is based on a great psychological fact which is described in modern terminology as

132 TA'LEEM


‘inferiority complex’ or the defeatist mentality. The Holy Prophet (peace and blessings of Allāh be on him) says that attempt should be made to raise the morale of the people by creating in them hope and faith and self-reliance and self-respect, instead of dragging them down the pit of degradation through despair, frustration, inferiority complex and a defeatist mentality. Whoso wails loud over the minor errors and unimportant drawbacks of the people, and moans that they are finished and doomed, he himself, through such observations, creates in them despair and an inferiority complex and thus opens the way to their doom. The Holy Prophet (peace and blessings of Allāh be on him) has, therefore, in profound wisdom, enjoined that while people may be suitably reprimanded for their errors as a reformative measure, crying over each little mistake and wailing that they have neared the brink of ruin is tantamount to consigning them, with one’s own hands, to doom and that every reformer should beware of this course.

In this respect, the attitude of our Chief (blessings and peace of Allāh be on him) came into evidence when, once upon a time, a party dispatched by him (peace of Allāh and His blessings be on him) ran back from the battlefield to Medina. The thought that turning one’s back to the enemy in the battle is unlawful in Islām, made them so deeply distraught with an overwhelming sense of shame, that they would not come up before the Holy Prophet (peace and blessings of Allāh be on him). When he saw them cowering in a corner of the mosque, hiding their faces, he went over to them in person and called out to enquire who they were. Shamefacedly, with eyes downcast, they said, “O Prophet of Allāh, we are the runaway party” )ارون ــن الــف )ن

Sensing in them the feeling of self-defeatism, he told them that they were not runaways, but that they had retreated only to attack the enemy harder, and had but come over to him, and that he was about to lead them back to the battle. When this soul-stirring call of the Holy Prophet (peace and blessings of Allāh be on him) reached the ears of this party, then suffering silently in the vortex of despondency, and buffeted by the rising waves of inferiority complex, they sprang forward in one bound and fell to kissing his hands. This was the lesson that our Master gave his companions practically and which he imparted theoretically through the Ḥadīth under reference. O Lord, shower peace and bliss and safety on Muḥammad. The word اھلكــھ occurring in this Ḥadīth (meaning ‘he destroyed them’) is susceptible of another meaning (he is personally the most ruined) after a slight variation in vowel point it becomes اھلــک It is evident that in terms of this other meaning also, this Ḥadīth carries a very charming sense, for, in the latter case, it will mean that the person, who declares others as the doomed, is in reality personally caught up deep down in the extreme consciousness of self-defeatism. Whether therefore the other people are doomed or not, by uttering these words, he, at any rate, seals his own doom, without the trace of a doubt.


لرشلح

یکسل(لا تسکش وخلرلدلہ ذلتی )لڈلیف پل� الاشلن ایسفنلی ہتکن ر ینبم ےہ ےس الج ل یک الاللح ںی الاسلس رتمکلی )لالریلی الرلیٹ ام� لہ دحلث الک میظع

لٹس ڈنٹلیسل(لا انلم دلا اجلا ےہل۔لالرضلت یلص الہل ہیلع ولمل رفلالے ںیہ ہک وللولں ےک دلوللں ںی الدی و رلاج الولر وخلد الاملدلی الولر زعلت سفن ےک ذجلالت وک دیبلالر رک

TA'LEEM 133


لےک الولر الاھلے الولر دنلب رکلے یک وکلش رکلو ہن ہک الاسلس رتمکلی الولر تسکش وخلرلدلہ ذلتی ےک ذلرلہع الویلی الولر تس یتمہ دیلا رکلےک الںیہن رعق ذملت ںی رلالے

لا رلہت وھکلولل۔لوج صخش وللولں یک وھچلی وھچلی ویطلغلں الولر زمکلولرلویلں ر ولالولال رشلولع رک دلاتلےہ ہک ہ وللگ و رم ےئ الولر ابتلہ وہ ےئ ۔لالولر وخلد الس الت ےک ےنہک

لےس الن ےک دلوللں ںی الویلی الولر الاسلس رتمکلی دیلا رک ےک الن یک ابتلی ا رلہت وھکلات ےہل۔لس الرضلت یلص الہل ہیلع ولمل ےلامکلل تمکح ےس دہلالت رفلالی ےہ

لہک ےب کش ویطلغلں ر انملبس الدلب الولر الالصلح ا رلق الایلر رکلول۔لرگم الت الت ر ہ وشلر اچملان ہک الفلں وللگ الین دب یلمع ںی ابتلی یک دح وک چنہپ ےئ ںیہلوخلد

لالےن اہلھ ےس الن یک ابتلی ا جیب وبلان ےہل۔لسج ےس رہ دلالان حلصم وکلر زی رکلان اچلےئل۔

لالس اعلہل ںی امہلرلے الاق یلص الہل ہیلع ولمل ا الانپ ابلرلک الولہ ہ اھت ہک بج الک دلہع احصلہ یک الک اپلرلی ےس الرضلت یلص الہل ہیلع ولمل ے یسک یگنج مہم ر اجیھب

لاھتل۔لدیلالن گنج ےس اھب گ رک دملہن ںی ولالس چنہپ یئگ و الس ایخلل ےس ہک الاللم ںی دلنم ےک اسلےن ےس اھبلان رحلالم ےہلالن ر الیس رشلم الولر دلالت اغلب

لیھت ہک ولہ الرضلت یلص الہل ہیلع ولمل ےک اسلےن ںیہن الے ےھتل۔لبج الپ ے الںیہن دجسم ےک الک وکلہن ںی ہنم اپھچ رک ےھٹیب وہلے دلاھ و الپ الیک رلف

ن الفارونل’ل’لا رلولل الہل م لےئ الولر الںیہن الولالز دلے رک اکپلرلا ہک مت وکلن وللگ وہل؟لالوہلںلے رشلم یک ولہ ےس الںیھ ےچین ےئک وہلے رلض ایک ہک ‘ل‘ن

لوگلڑلے ںیہل۔ل‘ل‘لالپ ے الن یک تسکش وخلرلدلہ ذلتی وک اھبلپ رک وفلرلالوجلالب دلا ہک ‘ل‘ل بل انت العکارون و انا فتتکمل’ل’لین ںیہن ںیہنل۔لمت

لوگلڑلے ںیہن وہل۔لمت و زلالدلہ زلولر ےس ہلمح رکلے ےک ےئل ےھچیپ ےٹہ ےھت الولر مت یسک ریغ ےک اپلس ںیہن ےئ ہک ریملے اپلس الے وہ ۔لوج اہمتلرلا اقلد ن رک ںیہمت

لرھپ دیلالن گنج ںی ے اجلے ولالا وہلںل۔ل‘ل‘لیتسپ ںی ڑللےت وہلے الولر الاسلس رتمکلی یک رہللولں ںی ڑیپھتلے اھلے وہلے ونلوجلالونلں ےک الونلں ںی الپ

لیک ہ رلولح رلولر الولالز یچنہپ الولر ولہ الک تسج ےک اسلھ الےگ ڑبلے الولر الپ ےک دلت ابلرلک وک الےن اہلوھتلں ںی ے رک وخلی ےس ولےن گ ےئ ہ ولہ

لدلرلس تمکح ےہ وج امہلرلے الاق دلالہ یسفن ے الےن احصلہ وک المع دلا الولر سج یک الپ ے الولر یک دحلث ےک ذلرلہع وقلا نیق رفلالیل۔

م د و بارک وسل م صل عل مم

الل

لالس دحلث ںی وج اھلكھ لا ظفل الا ےہ ینل’ل’لالاس صخش وخلد الںیہن الہلک رکلے ولالا ےہل‘ل‘ل۔لالس ےک دلولرلے ینعم الرلالب یک فیفخ دبتلیل ےک اسلھ

ل)لین الم یک شیپ ےسل(لہ یھب ںیہ ہک ’ل’لولہ وخلد بس ےس زلالدلہ الہلک دشلہ ےہل‘ل‘لالولر الرہ ےہ ہک الس ینعم ےک احللظ ےسلیھب ہ دحلث اہنلت فیطل وہفملم یک احللم

لرلالر اپلی ےہ ۔لویلہک الس وصلرلت ںی الس ا ہ بلطم وہلاگ ہک الاسلصخش وج دلولرلولں وک الہلک دشلہ رلالر دلات ےہ ولہ دلرلالل وخلد بس ےس زلالدلہ تسکش وخلرلدلہ

لذلتی ںی التبم ےہ ۔لس وخلالہ دلولرلے وللگ الہلک دشلہ وہلں ا ہن وہلں ولہ ہ الافلظ ہہک رک الین الہلت ر رضلولر رہم اگل اتیل ےہل۔


When a child being driven by hunger cries for milk, then milk is generated in the mother’s breasts. The child does not know what prayer is, but his cries draw the milk. This is a universal experience. Sometimes when the mother does not perceive the presence of milk in her breasts, the child’s cries help to draw it. Then can our cries before God Almighty draw nothing? They certainly draw everything. But those sightless ones, who parade themselves as scholars and philosophers, cannot see it. If a person were to reflect on the philosophy of prayer, keeping in mind the connection and relationship which a child has with its mother, he would find it easy to understand.

134 TA'LEEM


The second type of mercy comes into operation after supplication. Go on asking and you will go on receiving.

ب لكم است ادعون( i.e. "Pray unto Me, I will answer your prayer." - Al-Mu'min, 40:61)

is not mere verbiage, but is a characteristic of human nature. To supplicate is human to respond is Divine. He who does not understand and does not believe is false. The illustration of the child that I have set forth expounds the philosophy of prayer in an excellent way.

[Malfoozat, vol. 1, pp. 129-130; The Essence of Islam Vol. 2, pp. 198-199]

الولر اتخیچ ےہل،لو الں یک اتسپلن ںی دلولدلھ وجلش الر رک الاجلا ےہل۔لاحلالہک ہچب الولر رقیبلالر وہ رک دلولدلھ ےک ےیل الچلا لدلوھ بج الک ہچب وھبلک ےس اتیبلب

لو دلا ا انلم کت ںیہن اجلاتنل، نک ہ ایک ہک الس یک ںیخیچ دلولدلھ وک ذجلب رکلیت ںیہل۔لہ الک الاس الرم ےہ ہک ومعلا رہ الک اصلب وک الس ا رجتلہ ےہل۔لضع

الولاقلت وہلا یھب ںیہن ےہ ،لرگم ےسیج ی ےچب یک دلرلدلانلک خیچ الولر اسب لالولاقلت الاس دلاھ ایگ ےہ ہک الںی الین اھلی ںی دلولدلھ وک وسحملس یھب ںیہن رکلی ںیہ

لالن ںی یچنہپ ،لوفلرلا دلولدلھ الر الا ےہل۔لےسیج ہچب یک الن وخیچلں وک دلولدلھ ےک ذجلب الولر ششک ےک اسلھ اللہ ےہل۔ ںی چس اتہک وہلں ہک الر اهللالاعتلی ےک

الولر ںی الےن رجتلےب یک انب ر اتہک وہلں ہک الولرلالس وکلچنی الی ےہ الولرلرلتم وکلوجلش دلالی ےہ لوضلر امہلرلی الچلٹہ الیس ی الرطلالرلی وہ و الس ےک لض

دلا یک وصلرلت ںی الی ےہل۔لںی ے الین رلف الےس ےتچنھک وہلے وسحملس ایک ےہل،لہک ںی و ہ وہکلں اگ ہک دلاھ ت

الولر رلتم وکلوجلوبقل�ی� لدخلا ےک لض

الیس احلت ںی ہکبج ںی لےہل۔لاہلں الج ل ےک الرلک دلالغ الفلرف الس وک وسحملس ہن رک ںیکس ا ہن دلھک ںیکس و ہ دصلالت دلای ےس الھ ںیہن یتکس الولر وصخلاص

دلالا ومنلہن دلاھلے ےک ےیل رہ ولت ایتلر وہلںل۔ لوبقلتی

ےس ضیف الاھلے ےک اقلل انبلدلے ، الس ےیل دخلا اعتلی ے رفلالال:ت

یم�ی� لرلاملتی الاخلہ یہ ےہ ہک ولہ رح�

’ل’لےھجم اکپلرلو ںی ںیہمت وجلالب دلولاگنل۔ل‘ل‘ل)لالوملنل:�ل�لل(

لہ رنلی افلی ںیہن ےہ ،لہک الاسلی رشلف الی ا اقتملی ےہل۔لالان الاسلی اخلہ ےہ الولر وج الاجلت دخلا اعتلی ا ںیہنلولہ الم ےہل۔لدلا الک الیس رلولر شخب تیفیک

لےہ ہک ےھجم الوسلس وہلا ےہ ہک ںی نک الافلظ ںی الس ذللت الولرلرلولرلوک دلای وک اھجمسلولںل۔

ل)لوفلملالت دلج �لل۔لہح �ل�ل�ل،ل�ل�ل�لل۔لالڈلنش�ل�ل�ل�للءل(

It is at a time of trial that the wonderful and rare qualities and effects of prayer are manifested. The truth is that our God is recognized only through prayers.

[Malfoozat, vol. III, p. 201; The Essence of Islam Vol.2, p.199]

لالالتبلولں ںی ی دلالولں ےک بیجع ولرغلب وخلالص الولر الر الرہ وہلے ںیہلالولر چس و ہ ےہ ہک امہلرلا دخلا و دلالولں ےس ی اچہپلان اجلا ےہل۔

ل)لوفلملالت دلج �لل۔لہح �ل�ل�لل۔لالڈلنش�ل�ل�ل�للءل(

When the grace of God Almighty approaches, He provides the means of the acceptance of prayer, and a melting and a burning is created in the heart, but when it is not the time for the acceptance of prayer a sense of satisfaction and a turning to God are not generated in the heart. Whatever effort one might make one’s mind pays no attention. The reason is that sometimes God Almighty accepts prayer and sometimes desires to enforce His determination. For this reason, till I see the signs of Divine command I have little hope of acceptance of prayer and reconcile myself to His determination with greater pleasure than I derive from the acceptance of prayer inasmuch as the fruits and blessings of being pleased with His determination are much greater.

[Malfoozat, vol. 1, p. 460; The Essence of Islam Vol.2, p. 212]

TA'LEEM 135


لبج اهللا اعتلی ا لض رلب الا ےہ و ولہ دلا یک وبقلتی ےک الابلب مہب اچنہپ دلات ےہل۔لدلل ںی الک رلت الولر ولز ولدلالز دیلا وہلاجلا ےہل،لنک بج دلا یک وبقلتی

لا ولت ںیہن وہلا ولدلل ںی الانیلن الولر رلوجلع دیلا ںیہن وہلیل۔ تعیبط ر انتک ی زلولر ڈلالولل،لرگم تعیبط وتملہ ںیہن وہلیل۔لالس یک ولہ ہ ےہ ہک یھبک دخلا اعتلی

لالین اضقلء ولدقلر ونملالان اچلات ےہ الولر یھبک دلا وبقلل رکلا ےہل۔لالس ےیل ںی و بج کت الذلن لال�ہی ےک الالر ہن اپلوللںل،لوبقلتی یک م الدی رکلا وہلں الس یک اضقلء ولدقلر

لر الس ےس زلالدلہ وخلی ےک اسلھ وج وبقلتی دلا ںیلوہلی ےہ رلالی وہلاجلا وہلںل،لویلہک الس رلالء الاضلء ےک رمثلالت الولر رلالت الس ےس تہب زلالدلہ ںیہل۔


It is a truth that he who does not do good deeds for the acceptance of his prayer does not pray, but tries God Almighty. Therefore, before making supplication it is necessary to put forth every effort and that is the meaning of this prayer. First a supplicant should check up on his beliefs and actions for it is the way of God Almighty that reform comes in the shape of means which he makes available in some form or another.

[Malfoozat, vol. 1, p. 124; The Essence of Islam Vol. 2,p. 212]

لوج صخش الےن الاقلدلالت وک دلرلت ںیہن رکلا الولر الاملل اصلہح ےس الم ںیہن اتیل الولر دلا ںیہن رکلا ےہل، ولہ ولا دخلا اعتلی یک الزلالش رکلا ےہل۔لو الت ہ ےہ ہک

اط الین انعمت

اط المستقیم لیک دلا ںی ہ وصقملد ےہ ہک امہلرلے الاملل وک اللم الولر المت رک الولر ہ ہہک رک ہک صر

اھدناصرعلیھ لالولر یھب رصلالت رک دلی ہک م الس رصلالط یک دہلالت اچلےت ںیہ وج معنم ہیلع رلولہ یک رلالہ ےہ الولر وضغملب رلولہ یک رلالہ ےس اچبل۔



To Win the Love of Allah لتب الیہ ےک وصحلل یک دلا

ک غی حب ی یبل عمل الک و حب من یحبک وال اسئلک حب ان ھ

الل

بارد۔ماء ال

من نفسی و اھل و من ال ک احب ال حب

اجعل ھ

الل

Allahumma innee as'aluka hubbaka wa hubba man-yuhibbuka wal àmal-alladhee yu-ballighu-nee hubbaka:

Allahum-majàl hubbaka ahabba ilayya min-nafsee, wa ahlee, wa minal maa’il-baaridi

O Allah! I supplicate You to grant me Your love, and the love of those who love You and the action which may lead me to win Your love. And make my love for You dearer to me than myself, my family and cold (refreshing) water.

(Tirmidhi Kitab-ud-Da`waat)

لالے الہل اعتلی لںی ھجت ےس ریتلی تبحم الات وہلں الولر الےس وللولں یک تبحم وج ھجت ےس تبحم رکلے ںیہ الولر الےس الاملل نج ےس ےھجم ریتلی تبحم ےلم الولر الاس رک

136 TA'LEEM


لہک ریتلی تبحم ےھجم الین ذلالت ےسل، لالےن اخلدلالن ےس الولر ڈنھٹلے اپلی ےس یھب زلالدلہ زعلز وہل۔ )لرلذملی اتلب الدلولالت(

(Prayer, translation and transliteration taken from: Basics of Religious Education; Fifth Edition)


لولہ وشیپلا امہلرلا

اسلرلا �ولر ن� ےہ ےس سج امہلرلا وشیپلا لولہ

لبس اپلک ںیہ ربمیپ الک دلولرلے ےس رتہب

لولہپلں ےس وخلب ر ےہ وخلی ںی الک رمق ےہ

لےلہپ و رلہ ںی اہلرلے ،لاپلر الس ے ںیہ الالرلے

دلاھلے رلہ یک الدلر اٹہلے ےھت وج لرلدلے

اہنلی دلرب ولہ اکلی ا الر لولہ

ےہ یہ رملا دلرب دمحم ےہ ا الس لانلم

ےہ یہ ریخلالوللرلی رلر دخلالے الز لکی

ےہ یہ د�جی دبلرلا ےہ رظ الک رہ ر لالس

لںی اجلولں الس ےک ولالرلے سب انلدخلا یہ ےہ

ےہ یہ الانش ولہ الملے ےس الر لدلل

لدلاھ ےہ م ے الس ےس سب رلام یہ ےہ


Our Leadersa

He is our leader, who is the source of all light; His name is Muhammadsa; he alone is my beloved.

All Prophets are holy, one better than the other; But from the Almighty, he is the best of the creation.

He is far better than those before him, he is a darling in his qualities; Every eye is focused on him, he is the full moon which dispels all darkness.

Those who came earlier, were fatigued halfway; He it iswho brought us to the shore;

May I be a sacrifice; he alone is the guide.

He removed the screen, and showed the secret path; He joined the hearts to the Beloved, such a friend he is!

That Friend, beyond all physical limitations, that Unseen Beloved; We saw through him, so he is the true guide.

[Durre Sameen; Translation taken from, The Essence of Islam Vol 1, p. 327-328]

TA'LEEM 137


AL-QASEEDAH القصیدہب نحو نضارۃ

عر

عادت بلد ال

ان

خســرمحــل وال

ــوج وال

بعــد ال

(Due to the blessings of the Holy Prophet) the towns of Arabia once again became verdent green. After (a long spell of) barrenness, drought and devastation.

لکلم رلب ےک رہش )لالرضلتملسو هيلع هللا ىلصلیک رلت ےس رلولاحلی احللظ ےسل(لرلزب و الدلالب وہلےئ الس ےس ےلہپ ولہ ولرلالی طحق )لکش اسلی( لالولر

لابتلی ا اکشلر ےھتل۔

غــزلنال مغــازل حجــاز

ال کان

حمــان الر ف

فانــن تــھ فجعل

People of Hijaz (Arabia) were preoccupied with flirting with pretty women.

But (the spiritual power of) the Holy Prophet caused them to become lost in (the love of) the Gracious God.

لاجلز لرلب ےک وللگ وخلوصلرلت ولرلولں ےس قشع الزلی ںی وغشملل ےھت رگم الرضلت ملسو هيلع هللا ىلص ے )لالین وقلت لدقلہی ےس( لالںیہن انف ی الرلنم رکلدلال۔

(Urdu and English Translation taken from: Basics of Religious Education; Fifth Edition)



Islam International Publications Ltd, Tilford, UK. Chapter IV, p.151- 174

• Battle of Badr Contd.

خ لریلت اخلمت النییملسو هيلع هللا ىلص فنصم رضحلت رملزلا ریشب الدم المل۔لالے ل)لہح �ل�ل�ل ا �ل�ل�لل(-لگنج دبلرل.ل.ل)لاجلرلیل(


Ahmadiyyat, The Renaissance of Islam by Muhammad Zuffrullah Khan.



)لہح ربمن 103 لا 124( لہلس الدملہ فینصت رضحلت اصلزبلالدلہ رملزلا ریشب الدم اصلب الم الے

138 TA'LEEM



"Victory of Islam"











Surah Al Waqi’ah, verses 67- 97 with translation.




لولرلۃ الوللالہع لالت �ل�ل لا �ل�ل لع رلہم

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