002:234

Posted on June 9, 2016 by Abid

The Holy Qor-aan                                                                                                                    002:234

 

وَالۡوَالِدٰتُ يُرۡضِعۡنَ اَوۡلَادَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِ‌ لِمَنۡ اَرَادَ اَنۡ يُّتِمَّ الرَّضَاعَةَ ‌ ؕ  وَعَلَى الۡمَوۡلُوۡدِ لَهٗ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِالۡمَعۡرُوۡفِ‌ؕ  لَا تُكَلَّفُ نَفۡسٌ اِلَّا وُسۡعَهَا ۚ لَا تُضَآرَّ وَالِدَةٌ ۢ بِوَلَدِهَا وَلَا مَوۡلُوۡدٌ لَّهٗ بِوَلَدِهٖ   وَعَلَى الۡوَارِثِ مِثۡلُ ذٰ لِكَ ۚ  فَاِنۡ اَرَادَا فِصَالًا عَنۡ تَرَاضٍ مِّنۡهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيۡهِمَا ‌ؕ  وَاِنۡ اَرَدْتُّمۡ اَنۡ تَسۡتَرۡضِعُوۡٓا اَوۡلَادَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ اِذَا سَلَّمۡتُمۡ مَّآ اٰتَيۡتُمۡ بِالۡمَعۡرُوۡفِ‌ؕ  وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّ اللّٰهَ بِمَا تَعۡمَلُوۡنَ بَصِيۡرٌ‏

 

Wa  ul-waa-lay-daa-to  yoor-dzae-na                                                                                              Auo-laa-da  hoon-na  hao-lai-nay  kaa-may-lai-nay                                                               Lay  mun  aa-raa-da  un  yo-tim-ma  ur-ra-dzaa-aa-ta

Wa  aa-la  ul-mao-loo-day  la  hoo  rizq-qo  hoon-na                                                                      Wa  kis-wa-to  hoon-na  bay  il-mau-roo-f(ay)          

Laa  to-kul-la-fo  nuf-soon  il-laa  woos-aa  haa                                                                              Laa  ta-dzaar-ra  waa-lay-da-toon  bay  wa-la-day  haa                                                              Wa  laa  mao-loo-doon  la  hoo  bay  wa-la-day  he                                                                      Wa  aa-la  ul-waa-ray-thay  mith-lo  zaa-lay-ka

Fa  in  aa-raa-daa  fay-saa-lun  un  ta-raa-dzin  min  ho-maa                                                    Wa  to-shaa-wo-rin  fa  laa  jo-naa-ha  aa-lai  hay-maa

Wa  in  aa-rud-toom  un  tus-tur-dzay-oo  auo-laa-da  koom                                                      Fa  laa  jo-naa-ha  aa-lai  koom  ezaa                                                                                              Sul-lum  toom  maa  aa-tai  toom  bay  bil-mau-roo-f(ay)

Wa  ut-ta-qoo  ul-laa-ha  wa  au-la-moo                                                                                            Un-na  ul-laa-ha  bay  maa  tau-ma-loo-na  ba-see-r

 

And the divorced mothers  breast-feed                                                                                Their children for two whole years                                                                                      For whoever decided that the nursing-period be completed.

And on the father of the child is the responsibility for                                              Their food and their clothing with appropriateness gracefully.

No one is burdened beyond its capacity.                                                                           No mother be hurt because of her child                                                                            And no father because of his child.                                                                                        And on an heir is a similar obligation.

Then if they both decided among them about the weaning                                          And the mutual consent, then they have no sin on them both.

And if you decided to have your children nursed nursed                                              Then there is no sin on you when                                                                                     You paid with appropriateness what you had agreed to pay.

And love Allah and know                                                                                                    That Allah is the Seer of all that you do.

 

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • الۡوَالِدٰتُ — Wa-lay-daa-to — Mothers (= n., f., pl., Women who deliver babies after they have been divorced)
  • يُرۡضِعۡنَ — Yoor-dzai-na — Breast-feed (= Nurse; suckle. A/t/a ‘give suck’)
  • اَوۡلَادَ — Auo-laa-da — Children (= n., pl., Babies. Boys and girls. Future generations.    Infants. Off-springs. Sons and daughters. Progeny.  Successors. A/t/s, ‘new-born babies’)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • حَوۡلَيۡنِ — Hao-lai-nay — Two years (= n., pl., Two periods of 365 days)
  • كَامِلَيۡنِ‌ — Kaa-may-lai-nay — Whole (= adj., Complete; full; total)
  • لِ — Lay — For (= Belonging to; for the attention, benefit, convenience, credit, determination, object or purpose)
  • مَنۡ — Mun — Whoever (= Anyone; whoever. Generally referred to is ‘If the father desires’)
  • اَرَادَ — Araa-da — He decided (= v., past., s., 3rd person. Used for a man, this word             means that he attempted, desired, intended, pursued, sought, tried, wanted or wished. See Note 002:027)
  • اَنۡ — Un — That (= Since; so that; for the purpose)
  • يُّتِمَّ — Yo-tim-ma … (ur) — Be completed  (= v., pres., passive., 3rd person. Accomplished;  achieved; finished; fulfilled; met; satisfied)
  • الرَّضَاعَةَ — Ra-dzaa-aa-ta — Nursing period (= The period of breast-feeding; suckling time)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See   وَ  above)
  • عَلَى — Aa-la … (ul) — On (= The cost and obligation is above, against, for, over or  upon)
  • الۡمَوۡلُوۡدِ — Mao-loo-day — The Father (= n., Reference is to the ex-husband)
  • لَ — La — For (= Belonging to; for the attention, benefit, convenience, determination, object or purpose.  A/t/a ‘whom the child belongs’ [Malik Ghulam Farid] or child ‘is born (the father’)
  • هٗ — Hoo — Him (= pro., s., m., 3rd person. Refers to the father of the  new-born)
  • رِزۡقُ — Riz-qo — Food (= n., Maintenance; nourishment; provision)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid mothers)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See  وَ  above)
  • كِسۡوَتُ — Kis-wa-to — Clothing (= n., Arranging, providing or supplying clothes; dressing   up; garments. Here the context includes maintenance and necessities )
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • بِ — Bay … (il) — With (= The Arabic word  بِ  literally means ‘with’ in English)
  • الۡمَعۡرُوۡفِ‌ — Mau-roo-f — Appropriateness (= n., According to the custom and usage. Appropriately; decently; equitably; fairly; gracefully honorably; lawfully; nicely; properly; reasonably; righteously; suitably. As a gesture of kindness. In an appropriate, approved, becoming, befitting, customary, equitable, fair, just, proper, reasonable or suitable basis, fashion, manner, method, way or form. In decency, equity, justice or kindness. On equitable terms. With grace and honor)
  •  لَا — Laa — Not — (= Absolute denial; never; no; not at all; total negation)
  • تُكَلَّفُ — To-kul-la-fa — Is burdened (= v., past, pass., 3rd person. Charged, imposed or loaded with duty. Inconvenienced. Put to hardship. Required.  Tasked. Saddled with responsibility )
  • نَفۡسٌ — Nuf-soon — One soul (= n., s., An individual’s inner-most heart, mind or soul; being; person)
  • اِلَّا — Il-laa — Beyond (= Apart from; besides; except; excluding; save; unless)
  • وُسۡعَ — Woos-aa — Capacity (= n., Ability; capability; power; scope of tolerance)
  • هَا — Haa — Its (= pro., s., f., 3rd person. Refers to the aforesaid soul)
  • لَا — Laa — Not (= Absolute denial; never; no; not at all; total negation)
  • تُضَآرَّ — To-dzaar-ra — Hurt (= v., pres., s., f., 3rd person. Coerced compelled; forced; made to suffer; pained; treated unfairly)
  • وَالِدَةٌ — Waa-lay-da-toon — Mother (= The divorced woman who delivered the baby)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English.  Here it refers to ‘on account of’, ‘for the reason that’)
  • وَلَدِ — Wa-la-day — Child (= The new-born. The Command could cover the child and parent relationship for their entire lives)
  • هَا — Haa — Her (= pro., s., f., 3rd person. Refers to the aforesaid mother)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See  وَ  above)
  • لَا — Laa — Not (= Absolute denial; never; no; not at all; total negation)
  • مَوۡلُوۡدٌ — Mao-loo-doon — Father (= Reference here is to the ex-husband who had fathered the child)
  • لَّ — La — For (= Belonging to; for the attention, benefit, convenience, determination, object or purpose)
  • هٗ — Hoo — His (= pro., s., m., 3rd person. Refers to new-born)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English.  Here it refers to ‘on account of’, ‘for the reason that’)
  • وَلَدِ —  Wa-la-day — Child (= n., Baby who is born. The Command actually extends to the entire life-cycle of the child and the parents)
  • هٖ — He — His (= pro., s., m., 3rd person. Refers to the aforesaid father)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See  وَ  above)
  • عَلَى — Aa-la … (ul) — On (= Above, against, for, on top of, over or upon.   A/t/a Chargeable the same way, with the same duty and same obligation. Same duty devolves upon his heir’)
  • الۡوَارِثِ — Waa-ray-thay — An heir (= Administrator or executor of the aforesaid father)
  • مِثۡلُ — Mith-lo — Like (= Duplicate; identical in nature; just like; the same way; resembling; similar; substitute. Of the same kind, looks quality, shape or type. Of comparable recital)
  • ذٰلِكَ — Zaa-lay-ka — That (= Here; refers to an aforesaid fact, person or statement; it was because; right here; such is this; that is how it is)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • اِنۡ – In — If (= If situation arises; in case; under the circumstances)
  • اَرَادَا — Ara-daa– Both decided (= v., past., 2pl, 3rd person. Used for a man, this word means that they attempted, desired, intended, pursued sought, tried, wanted or wished. See Note 002:027)
  • فِصَالًا — Fay-saa-lun — Termination (= Departing or ending the weaning)
  • عَنۡ — Un — Regarding (= About; concerning; from; relative to)
  • تَرَاضٍ — Ta-raa-dzin — Agreement (= Mutual accord to wean, end breast-feeding, nursing or suckling)
  • مِنۡ — Min — Among (= Among, from or out of those two persons, the spouses)
  • هُمَا — Ho-maa — Those two (= pro., pl., m., 3rd person. Refers to the two, both parents)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See   وَ above)
  • تَشَاوُرٍ — Ta-shaa-wo-rin — Consent (= adv., With mutual counsel, consultation, discussion and decision)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  •  لَا — Laa — It is not (= Absolute denial; never; not at all; total negation)
  • جُنَاحَ — Jo-naa-ha — Sin (= n., Bad thing; blame; inappropriate conduct; crime; illegal; misdeed; harm; offense; wrong; violation of a Prohibition)
  • عَلَيۡ — Alai — On (= Above; against; during; for; on top of; over; to; upon)
  • هِمَا — Hay-maa — Those two (= pro., pl., m., 3rd person. Refers to the two, both parents)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ  above)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • اَرَدۡ — Aa-rud — Decided (= v., past., pl, 2nd person. Used for a man, the word means  you attempted, desired, intended, pursued, sought, tried, wanted or wished. See Note 002:027)
  • تُّمۡ — Toom — You (= pro., pl., m., 2nd person.   You.   The Holy Qor-aan states this way when addressing both men and women jointly)
  • اَنۡ — Un –That (= Since; so that; for the purpose)
  • تَسۡتَرۡضِعُوۡٓا — Tus-tur-dzay-oo — Seek nursing (=v., pres., pl., 2nd person. You allow another person to suckle the new-born; choose to breast-feed, nurse or give the suck by arranging, employing, engaging or hiring a third person like a foster-mother or wet-nurse)
  • اَوۡلَادَ — Auo-laa-da — Children (= Babies; progeny)
  • کُمۡ — Koom — You (= pro., pl., m., 2nd person. You. The Holy Qor-aan states   this way when addressing both men and women jointly)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • لَا — Laa —  No (= Absolute denial; never; not at all; total negation)
  • جُنَاحَ — Jo-naa-ha — Sin (= Blame; inappropriate conduct; crime; illegal; misdeed;  harm; offense; wrong; violation of a Prohibition)
  • عَلَيۡ — Aa-lai — On (= Above; against; before; during; for; on; on top of; over; to; upon)
  • کُمۡ — Koom — You (= pro., pl., m., 2nd person.   You.   The Holy Qor-aan states this way when addressing both men and women jointly)
  • اِذَاۤ — Ezaa — When (= Any time or event; behold; call to mind, consider; recall ponder over; reflect; remember or think of the time, event, now that; occasion, opportunity; take into consideration; whenever)
  • سَلَّمۡ — Sul-lum — Paid to keep peace (= v., past., 2nd person. Amicably, peacefully, fully and satisfyingly … fulfilled or paid)
  • تُّمۡ — Toom — You (= pro., pl., m., 2nd person. You men)
  • مَّا — Maa — What (= All that; whatever; whatsoever; when; whenever)
  • اٰتَيۡ — Aa-tai —  Paid as agreed (= v., past., 2nd person. Agreed, consented or promised to  … pay, compensate, contribute, deliver, donate, give, gift, grant, pay, present, reimburse or remunerate. Translations have differed as to whether the payments  are meant for the wet-nurses, or natural mothers)
  • تُّمۡ — Toom — You (= pro., pl., m., 2nd person. You men)
  • بِ — B … (il) — With(= The Arabic word  بِ  literally means ‘with’ in English)
  • الۡمَعۡرُوۡفِ‌ — Mau-roo-fay —  Appropriateness (= In a fair manner, decency, equity, justice or kindness. On equitable terms. Appropriately; decently; equitably; fairly; honorably; lawfully; nicely; properly; reasonably; righteously; suitably.  According to the custom and usage. In a fair, just, appropriate, approved,  becoming, befitting, customary, equitable, reasonable proper or suitable basis, fashion, manner, method, way or form.  As a gesture of kindness. Good grace)
  • وَ — Wa … (ut) — And (= Conj., links words, phrases or clauses.  See وَ  above)
  • اتَّقُوا — Tuq-qoo … (l) — Love (= v., past., 2nd person. Be pious and righteous. Do duty to  Allah. Avoid angering Allah. Take Allah as the shield.  See Commentary The Righteous for more meanings)
  • ٱللَّهَ –Laa-ha — Allah (= The Almighty God; The only One worthy of worship)
  • وَ — Wa … (au) — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • اعۡلَمُوۡٓا — Au-la-moo — Know (= Be aware; stand informed; keep in mind; remember)
  • اَنَّ — Un-na… (ul) — Certainly (= Absolutely; definitely; doubtlessly; earnestly; indeed; positively; really; seriously; surely; truly; verily)

Allah’s following attribute is stated in 002:111, 002:234, 003:157, 064:003, etc.

  • اللّٰهَ — Laa-ha — Allah (= The Almighty God; The only One worthy of worship)
  • بِمَا — Bay-maa — Of all that (= Combination of two words. بِ  means ‘with / in’ and مَاۤ  means ‘all that, whatever, whatsoever or whenever.’ The combination بِمَا (bay-maa) means ‘because of; on account of; for the reason; due to; with / in all that)
  • تَعۡمَلُوۡنَ — Tau-ma-loo-na — You do (= v., pl., m & f., 2nd person. Act; bring about; do; operate; perform; practice; render; strive; work)
  • بَصِيۡرٌ — Ba-see-r — Seer (= n., superlative form indicates the greatest, the highest, the most, and highlights that none more than Him sees things. All-seeing. Mindful. Observer On the lookout. One who fully sees and takes cognizance.  Overseer. Seer. Watch. Watchful. See 001:001.
Posted in Commands - Humanism, Qor-aan's Translation - verse #, Shariah Law | Tagged , , , | Leave a comment

Mullah’s Jihad is no road to peace (303)

Posted on June 7, 2016 by Abid

Islaam – 303

Mullah’s Jihad is no road to Peace

Islam offers peace even without Jihad.  Contrary to the claims of many confused zealots today, Islam does not condone random violence or the senseless murder of innocents.  The people who seize on isolated verses in the Holy Qor-aan mistakenly take those provisions out of context and twist them to justify their own heinous acts.  Meanwhile, the real meaning of Jihad remains widely misunderstood.

This post consolidates commentary on the various aspects of Jihad [transliterated accurately as Jay-haad]. A fuller coverage has necessitated its division in several posts.

  1. Mullah’s Jihad is no road to peace
  2. Jihad is Striving for the good – from the roots of  ق ت   ل   &  ج  ه  د
  3. Jihad is waged with one’s wealth, self, and pen
  4. Jihad: is it Fighting? from the root of  ق ت   ل
  5. Jihad is not a War of Aggression
  6. Jihad is prohibited as a War – from the root of  ج  ه  د
  7. Jihad-as-aggression is a crime
  8. Mullah’s Jihad is not the Key to Peace
  9. Law of war  حِ   ر  ب
  10. World peace through law and not war
  11. Live by the law of the land
  12. The Obedience

Overview

  1. Mullah’s Jihad is no road to peace gives a brief synopsis of the other posts and shows how the doctrine of Jihad has been perverted. The twisted version of Jihad fabricated by mullahs and practiced by Muslim states essentially is a war, and all wars beget wars. Wars invariably alienate the losers, allowing them to rise with greater fervor.
    • Alexander warred to conquer the world, but after he was killed in India all he had conquered returned to as it was before.
    • After Moslems conquered Southeast Europe, ethnic cleansing continued for the next 500 years. In the early 20th Century AD, after the fall of the Ottoman Empire, genocide continued in Bulgaria and Yugoslavia, and later in Bosnia, Croatia, Serbia, Slovenia, etc.
    • The British crushed the Free-India movement by calling it the rebellion of 1857.  But the movement returned much stronger until it threw the British out of India in 1947.
    • The Allied Powers defeated Germany in WWI. The German delegate signed the surrender document in Versailles in 1919 and, construing the terms as humiliating, stormed out of the room saying “See you in twenty years.”  In 1939, Adolph Hitler launched Europe into WWII.
    • No war in human history has ever produced real lasting peace. Jihad is no exception.
  1. Jihad is Striving for the good does the inverse by starting out with what jihad is not and then explains what it is as communicated by the Arabic roots of ق ت   ل   and  ج  ه  د. The Holy Qor-aan never mandated murdering anyone and its Best Precedent-Setter Holy Prophet Mohammad s.a.w never hurt anyone except when attacked. Yet criminals acting in the name of Islam keep killing innocents in countries such as in Afghanistan, Australia, France, India, Iraq, Pakistan, Turkey and the USA.
  2. Jihad is waged with one’s wealth, self, and pen explains how the Holy Qor-aan exhorted believers to dedicate their resources, lives, and voices to righteous struggle in the name of Allah.
  3. Jihad: is it Fighting? raises questions and urges the reader not to treat them as closely considered issues. It is intended to jolt the reader’s mind to explore further. It provides the primary meanings of the root ق  ت   ل   from which many words flow such as act in self-defense, fight back, oppose, push back, resist, retaliate, strive or struggle. Secondarily, it can connote fight, attack, battle, combat or war.
  4. Jihad is not a War of Aggression argues that associating violence with Islam is under inclusive since all empires have historically been violent. The verses 002:154 to 158 merit to be studied together because they provide a Rule of Universal Application that applies to all human beings.
  5. Jihad is prohibited as a War explains what jihad is, and also moves into what isn’t. It explains that the narrow right of righteous self-defense cannot be translated into political violence. Ordinary meanings of words derived from the root ج  ه  د do not involve violence, but instead imply communicating, talking and settling disagreements by peaceful dialogue and conversation. The noun from this root ‘Je-haad’ (incorrectly spelled as Jihad) means striving hard by exerting strong will.
  6. Jihad-as-aggression is a crime reproduces an extract from the Report of the Court of Inquiry constituted under Punjab Act II of 1954 to enquire into the Punjab Disturbances of 1953 – Published by the Superintendent, Government Printing Press, Punjab. 1954. Part IV.
  7. Mullah’s Jihad is not the Key to Peace illustrates several nicer alternatives that lead to real long-lasting peace. The verse 002:178 of the Holy Qor-aan summarizes what Islam really is notwithstanding some translations.
  8. Law of war explores references provided in the Holy Qor-aan and the meanings of Arabic root of  حِ  ر   ب  as distinguished from those of war or Jihad.
  9. World peace through law and not war explains that fair laws guarantee peace that will spread out in the world. Nor can one set of rules for the powerful and another for the weak, the meek and the minorities ever entail peace.
  10. Live by the law of the land shows how the Holy Prophet s.a.w lived according to the law of the land, both when he lived in Makkah and later on in Madina.
  11. The Obedience states the rule provided in the Holy Qor-aan in several verses, and explains how the clergy picked just one verse to lay foundations for their own schools of thoughts and create new sects and sub-sects in Islam.

 

Posted in Commands - Humanism, Commentary and Notes, Qor-aan. Prayers in | Tagged , , , , | Leave a comment

Jihad with wealth [self and pen] and sword

Posted on June 7, 2016 by Abid

LAW

Jihad with wealth [self and pen] and sword

See our Commentary titled as Islaam – 303 – Jihad is no road to Peace which is the hub-post and refers to about a dozen other Commentaries related to different aspect of Jihad.

            The Holy Qor-aan uses the term Jihad [transliterated accurately as Jay-haad] almost exclusively for striving in the causes of God with one’s wealth, or self, or both — but not uncalled-for violence.  This theme is repeated like showing an object in a dark field with flood-lights from many angles so that none of its sides remains unlit.  In fact as reiterated in many posts on this site, Islaam has deprecated the ‘killing of one person as tantamount to killing the whole of the mankind’ (005:033).

The Command urged the believers [004:096 in 3rd person] and exhorted you [009:041 in 2nd person] to strive in the causes of God with one’s wealth and self.  The former extols the strivers better than those who sit and take no action, and the later declares such actions better.

Our Commentary Jihad Is Striving For The Good gives the reference and verse numbers of several times, places or events where the above Command is laid down.  The words wealth and self used in this Command can be and have been extrapolated in many ways to find and finance plans, proposals and projects for the following among other purposes.

  1. Wealth in the causes of God and that includes je-haad-bil-qa-lum (Jihad with pen).
  2. Selves (Je-haad-bin-nufs) as the ‘minds, hearts and souls’ to be applied for good causes.
  3. Selves narrowed to mean only life given in je-haad-bis-saif (Jihad with sword).
  4. Wealth and Selves interpreted as ‘minds, hearts and souls’ to be applied for all of kinds of Je-haads — bin-nufs (with Self), bil-qa-lum (pen) and bis-saif (with sword).

An example of using wealth for good causes (a) is in the verse 002:196 “Spend in the cause of Allah. And do not throw yourself to ruin with your own hands. And do good.  Indeed Allah loves the do-gooders.”  Another example of the same phenomenon is in the verse 002:178.                                                                                                                                                     “And gave wealth despite love for it                                                                                                  To the close relations and orphans                                                                                                  And the poor and the (son of the road =) wayfarer                                                                    And those who ask for help and those in restraints                                                                        And established the prayer and paid the purification                                                                    And the fillers of their contracts when they have made                                                              And those persevering in adversity and affliction                                                                         And during the situation of extreme distress.”

An example of (b) to fight with Self and no sword is in the verse 029:070 “They strive in our causes so that We guide them.”  Other example are 008:073 “They believed and immigrated and strived with their wealth and selves in the cause of Allah,” and 002:055 “Suppress the evil tendencies in yourself since that is better for you in the sight of your Creator.”

An example of (c) to fight with sword and even sacrifice life [je-haa-bis-saif] is in verse 004:075: And whoever fights in the cause of Allah, and whether slain or victorious, We will award him a tremendous reward.  Such command was given even to the House of Israel in 002:247. Protecting the Holy Mosque is warranted in 002:192 to 194.  Helping the week, women and children is allowed in 004:076.  Acting in self-defense is permitted in 022:040. And a very clear mandate was revealed in 047:02 that “When a clear Command is revealed and fighting is mentioned in it, you see those in whose hearts is a sickness look at you with the looks of one who is fainting when he sees death descending on him.”

The examples of (d) to strive with the wealth and selves in the causes of Allah in the verses like 004:096, 008:073, 009:041 and 061:012 have frequently repeated and greatly emphasized this concept in the Holy Qor-aan.

 

 

 

 

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Islam – 111 – History of Add-ons in Islam

Posted on June 3, 2016 by Abid

ISLAM – 111

History of Add-ons in Islam

Why some so-called Moslems kill in the name of God while others save lives risking their own?    Why did the Holy Qor-aan say (005:033) that who kills a person is like he killed entire mankind?    Why did they not treat 130 in Paris, 100+ in Pakistani School or 98 in two mosques as humans?    Why did not their great majority find courage to condemn all those mass-murders in the world?    Why did not their educators inculcate in them some common sense, civilization, and tolerance?    Why have the people, politicians and clergy failed to build a society with respect for human life?   Why is the raping, robbing or abusing the weak, women, children or old non-Moslems justified?   Why are Moslems mute regarding crimes committed in the name of Islam and say it is no Islam?    Why are Indonesia, Bangla Desh, Pakistan, Afghanistan, Iran, Middle East, North Africa quiet?   Some of the answers lie in looking at the history so that the history does not repeat itself.

The Holy Qor-aan brought Islam to the mankind.  But is it fixed as its verses provide?  Or can it be interpreted any-which-way one chooses as if licensed to do so by alleging that it is a Living Breathing Document?  History shows that the original teachings were expanded with additions, expunged with subtractions and infiltrated with outside philosophies.  Some of those fast-moving overlapping steps are hyper-linked below and covered in our Commentaries as the Add-ons with more details.  Islam-101 outlines some of the areas which the Holy Qor-aan has compacted the most.

The Holy Qor-aan mandated Obedience to God and His Messenger 18 times in as many verses.    But the clergy zeroed-in on the one time it also added ‘those in authority among you’ (004:006).    Their actions explained in our Commentary Difference of Opinion had essentially two purposes.    It was used to demand and impose an absolute obedience to State by subjugating ordinary citizens.    It was also used to instigate masses against any ruler dubbed as the one who was not among you. 

The earliest example of the second kind of use resulted in murdering the 2nd, 3rd and 4th Khaleefas.    And that use has continued to plague Moslem community throughout its history in many countries.    The 19th century use was against the British in India who not being Moslem were not among you.    The 1974 use was by Pakistan National Assembly that amended its own Constitution in September.    Saudi Arabia and Iddi Amin’s dictatorship similarly declared that Ahmadies were not Moslems.    That wave held Ahmadies not among you debarring them from holding top jobs in country’s civil and army government services.

The proponents of each Add-on claimed to have advanced Islam further leaving behind others who had ceased to be real Moslems.    The opponents of each Add-on initially criticized it and condemned it as blasphemous until it had received the patronization by one or more of three principal players — the Clergy, the Caliphs and the Cavalry.  Each Add-on was the additional  build-up upon some earlier foundation.    Each Add-on was called the fundamental Islam while each established a brand new different organization, system or version of Islam.    A sample of the Add-ons listed in our Commentaries did the following.

  1. Recognized the difference in opinion and also labeled as the Ijtehaad.
  2. Established a system of Succession (Caliphate) with a Khaleefaah.
  3. Changed the paying of Zakat from a worship to a state-enforced obligation.
  4. Accepted the hardliners or hawks as the integral part of Different Opinion.
  5. Empowered the clergy initially to bridle the hawks.
  6. Helped emergence of Caliph, Cavalry and Clergy as Three arms of government.
  7. Developed the concept of Ijmaa.
  8. Justified going to War on Moslems.
  9. Extended the war power or Jehad to invade neighbors for further expansions.
  10. Promoted Jehaad to force army recruitment though it is Prohibited As A War
  11. Patronized annexing territories when Jihad – War Of Aggression Is No Isslaam
  12. Encouraged Expansion of monarchal kingdoms and geographical boundaries.
  13. Used Ijmaa, Futwas and the command of Juzyah (009:029) to beef up collections
  14. Interpreted the Holy Qor-aan to clothe Caliphate with the Divinity.
  15. Let Khaleefaahs exercise Primogeniture to set up their dynasties as the Rulers.
  16. Obtained, used and enforced the Practice of Futwa.
  17. Coined the theory Mansookh (Abrogation) of any verse the clergy did not like.
  18. Witnessed Formation and Recognition of sects and sub-sects.
  19. Bred Federalism and Taxation
  20. Replaced genuine Difference of Opinion with blind Obedience.
  21. Closed future doors to Interpreters, Reformers or Messengers.

 

 

 

 

 

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002:233

Posted on May 30, 2016 by Abid

The Holy Qor-aan                                                                                                        002:233

 

 

وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَهُنَّ فَلَا تَعۡضُلُوۡهُنَّ اَنۡ يَّنۡكِحۡنَ اَزۡوَاجَهُنَّ اِذَا تَرَاضَوۡا بَيۡنَهُمۡ بِالۡمَعۡرُوۡفِ‌ؕ ذٰ لِكَ يُوۡعَظُ بِهٖ مَنۡ كَانَ مِنۡكُمۡ يُؤۡمِنُ بِاللّٰهِ وَالۡيَوۡمِ الۡاٰخِرِؕ ذٰ لِكُمۡ اَزۡکٰى لَـكُمۡ وَاَطۡهَرُؕ‌ وَاللّٰهُ يَعۡلَمُ وَاَنۡـتُمۡ لَا تَعۡلَمُوۡنَ‏

 

 

Wa-ezaa-tul-luq-to-moon-ne-saa-aa                                                                                                 Fa-ba-lugh-na-aa-ja-la-hoon-na                                                                                                         Fa-laa-tau-dza-loo-na-un-yun-kayh-na-uzz-waa-ja-hoon-na                                                     Ezaa-ta-raa-dzao-bai-na-hoom-bil-mau-roof.                                                                                 Zaa-lay-ka-yoo-aa-za-bay-he-mun-kaa-na-min-koom                                                                 Yoe-min-bil-laa-hay-wul-yao-mil-aa-khay-r                                                                                   Zaa-lay-koom-uz-ka-la-koom-wa-ut-hur.                                                                                         Wul-laa-ho-yau-la-mo-wa-un-toom-laa-tau-la-moon.

 

 

And when you have divorced the women                                                                             And they have reached the ends of their prescribed terms                                         They do not prevent them from their marrying their husbands                                When they both agree between themselves with grace and fairness.                      This is with which is instructed whoever among you                                                   Believes in Allah and the coming Day.                                                                               This for you is more cleansing and more purifying.                                                      And Allah knows full-well and surely you do not know.

 

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اِ ذَ ا — Ezaa — When (= Any time or event)
  • طَلَّقۡ — Tul-luq — Have divorced (= v., Dissolved, ended, finished, rendered non-existing, renounced or terminated the marriage.   Here the divorce means the third and final divorce covered in the verse 002:231. A must read with this section is Note 002:228)
  • تُمُ — To-mo…(on) — You (= pro., pl., m., 2nd person. You men)
  • النِّسَآءَ — Nay-saa-aa — Women (= Wives. Literal meanings include girls or females of the mankind; women folk)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • بَلَغۡنَ — Ba-lugh — Reached end   (= v., Approached, arrived, completed, delivered, finished, fulfilled or reached the end of the prescribed term)
  • اَجَلَ — A-ja-la — Term (= Duration; period.  The term Iddut [counted days] is the   prescribed period of waiting after the divorce process has been commenced)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تَعۡضُلُو — Tau-dzo-loo — Prevent (= v., pres., m., 2nd person. Coerce. Compel. Force. Place under duress. Put in distress, in fear, test. Also confine, detain, limit, prevent or restrict. Cause problems, create hurdles or make difficult. Hinder. Obstruct)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • اَنۡ — Un — That (= For the purpose, since or so that)
  • يَّنۡكِحۡنَ — Yun-kayh-na –Their marrying (= Contracting marriage; entering matrimony; wedding)
  • اَزۡوَاجَ — Uz-waa-ja — Husbands (= Men who have divorced finally or irrevocably. Some translations have called them ‘the former’ husbands.  A must read with this section is the Note 002:228)
  •  هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • اِ ذَ ا — Ezaa — When  (= Any time or event; whenever)
  • تَرَاضَوۡا — Tra-dzao — Both agree (= v., Mutually agree between themselves; are gratified, satisfied and well-pleased.  Both desire, feel happy and want.   An excellent translation of this section is “When they have agreed between themselves to an equitable  and decent contract” [Allamah Nooruddin] )
  • بَيۡنَ — Bai-na — Between(= Among; betwixt)
  • هُمۡ‌ — Hoom — Them (= pro., pl., m., 3 rd person. Refers to aforesaid couple)
  • بِ  — B…(il) — With (= The Arabic word  بِ  literally means ‘with’ in English
  • الۡمَعۡرُوۡفِ‌ — Mau-roo-f — Grace (= With grace and honor.  In decency, equity, justice or kindness. On equitable terms. Appropriately; decently; equitably; fairly; honorably; lawfully; nicely; properly; reasonably;   righteously; suitably.  According to the custom and usage.   In a fair, just, appropriate, approved,  becoming, befitting, customary, equitable, reasonable proper or suitable basis, fashion, manner, method, way or form.  As a gesture of kindness)
  • ذٰلِكَ — Zaa-lay-ka — This (= Refers to an aforesaid situation)
  • يُوۡعَظُ — Yoo-aa-zo  —  Is instructed (= v., Advised; commanded; exhorted; mandated, ordered; urged. Admonished, laid or prescribed for betterment)
  • بِ  — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English
  • هٖ — He — It (= pro., s., m., 3rd person. Refers to the aforesaid Book and what it contained)
  • مَنۡ — Mun — Who (= Anyone; whoever; whom; whomever; whoso
  • كَانَ — Kaa-na — Has been ( =v., 3rd person. Used to. Conveys continuation. This verb and its 14 grammatical variations indicate an act’s continuity from the past to the present and leading into the future – like ‘continued doing’ or ‘went on doing’)
  • مِنۡ — Min — From (= Among, from or out of the class, category, count, kind or several articles, things, persons or phenomenon)
  • کُمۡ — Koom — You (= pro., pl., m., 2nd person.  You.   The Holy Qor-aan states  this way when addressing both men and women jointly)
  • يُؤۡمِنُ — Yoe-may-no — Believes (= v., pl., Has faith)
  • بِ — B…(il) — With (= The Arabic word  بِ  literally means ‘with’ in English
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses; additionally; but;   also; more over; though; when; while; yet; whereupon)
  • الۡيَوۡمِ — Yao-m…(il) — The Day (= s., Juncture; period, term or time that comes to an end)
  • الۡاٰخِرِ — Aaa-khay-r — Coming (= End; last; later; yet to come.   Since the word الۡيَوۡم  means ‘day’ andالۡاٰخِرِ   means ‘Hereafter’, ‘yet to come’, joined together the phrase الۡيَوۡمِ الۡاٰخِرِ means The End Day, The Judgment Day; The Resurrection)
  • ذٰ لِكُمۡ — Zaa-lay-koom –This for you (= This word is a combination of three words. The first ذٰ  (zaa) means here, this fact or person who is right here, this or that is how it is, etc. The second  لِ  (lay) means for, belonging to, or is meant for. The third  كُمۡ  (koom) is [pro., pl., m., 2nd person] a pronoun for the plural, masculine in 2nd person means You. The combination means this or that is for you)
  • اَزۡکٰى — Uz-kaa — More cleansing (= Blessed; blissful; holy; pious; righteous; virtuous. Maulana Muhammad Ali translated this word as ‘Profitable’)
  • لَ — La — For (= For the attention, benefit, convenience, determination, object, general convenience or purpose of regulating the affairs of)
  • کُمۡ — Koom — You (= pro., pl., m., 2nd person. You. The Holy Qor-aan states this way when addressing both men and women jointly)
  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اَطۡهَر — Ut-hur — More purifying (= Chaste; clean; holy; virtuous)
  • وَ — Wa…(ul) — By (= This وَ vaao is tantamount to taking oath; solemn declaration)
  • اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
  • يَعۡلَمُ — Yau-la-mo — He knows (= sing., m., 3rd person. Aware; informed; in the know of; knowledgeable with full recognition)
  • وَ — Wa — And  (= Conj., links words, phrases or clauses; additionally; but also; more over; though; when; while; yet; whereupon)
  • اَنۡ — Un — Certainly (= Absolutely; definitely; doubtlessly; earnestly; indeed;      positively; really; seriously; surely; truly; verily)
  • تُمۡ — Toom — You (= pro., pl., m., 2nd person.  You.  The Holy Qor-aan states  this way when addressing both men and women jointly)
  •  لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تَعۡلَمُوۡنَ — Tau-la-moon — You know (= v., pres., pl., 2nd person. You are in the know of it; become aware; come to know; get informed; turn into knowing)
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Law of Compensation

Posted on May 30, 2016 by Abid

LAW

Compensation (Compensatory payment = Qay-saas)

The Sha-riah that most Moslems like to follow is well-known for a very sound legal theory.    It is the Law of Compensatory Payment (called Qay-saas) for many murders or homicides.     The Jurists have narrowed the scope to only those deaths which occur with no intent to kill.   Present day life should cover most vehicular homicides, train wrecks and other accidents.    Courts might extend this law to cover deaths as collateral damage like invaders’ acts of war.    Rumors are that Pakistan was compensated for civilian deaths caused by the Drones of USA.    The Drones firing missiles to take out terrorists had obviously not intended to kill kids.

 

Qay-saas often called blood-money is the compensation or consideration a wrong-doer pays to the victim.    The idea is to restore some semblance of equality, equilibrium, equitable retaliation, justice, pay back, reckoning, redemption, reprisal, retribution, revenge, settlement, or vengeance for the loss caused by ta victim’s death.    The psychological and financial benefits of the wrong-doer compensating a victim’s heirs are enormous.

 

The verse 004:093 requires compensation plus freeing a captive when accidental death occurs. The verses 002:179 and 002:180 require paying the compensation when a loss of life has occurred.    They regulate why, when or where the system of compensatory payment is the good thing to pursue.    The Commandment clearly lays the law, procedure, propriety and gives reason for the concession.  The verse 002:195 also uses this word قِصَاص   (Qay-saa-s).    Stated above are the exact meanings.    The text uses the word الۡقَتۡلٰى  (Qut-laa) which applies to intentional or accidental deaths equally.    However, three important conditions have also been super-imposed to avoid any potential harm.    The first condition is that a freeman for a freeman, a slave for a slave and a woman for a woman.    It establishes the principle that the loss of victim’s life is to be avenged with that of the murderer.    The second condition mandates calculating compensation fairly and paying the same promptly.    The third condition forbids extending this concession to any transgressor and habitual offender.    It is the family of the victim who forgives primarily is the beneficiary of this Command.

 

An academic debate still continues whether the Command gives the choice of retaliation by bloodshed.  Jurists have limited the pardoning and paying compensation to only unintended accidental losses of life.    The interpretations, extrapolations, restrictions and extensions of this are plentiful as translators have labeled it as the LAW of “Equality” [A Yusuf Ali], “Retaliation” [M Pickthall], “Retribution” [Ahmad Zidan] and “Equality in punishment” Dr Al-Hilali & Dr Khan] and of Fairness, Retaliation, Retribution for the wrong done to a victim.

 

The translations of the word اتِّبَاعٌۢ (It-tay-baa-oon = Follow-up) done by M M Pickthall is “prosecution.”    The explanation of the principle by NJ Dawood is that “He who is pardoned by his aggrieved brother shall be prosecuted according to the usage and shall pay him a liberal fine.”   The translators who follow that line of thinking have set up the following as the necessary steps to implement this Command.

  1. First step is the forgiveness by the aggrieved brother.  Good start is Prayer for Forgiveness.
  2. Second step still is the prosecution of the defendant.
  3. Third step is the payment of the compensation by the defendant.
  4. Final step is the forfeiture of life of a defendant who fails to pay the compensation.   Each translation has support its stand-point with several of the Ahaadeeth (= Quotes of the Holy Prophet s.a.w) from various collections of them.

 

Indeed the two-pronged obvious goal is to prevent the killer from getting away with the murder.    A pardon or forgiveness must accompany compensating the victim’s family at least financially.    But putting public time and money to prosecute a murderer in a trial mostly defeats that purpose.    In case of a conviction the authorities can’t permit forgiveness and waive criminal penalty imposed.    In case of an acquittal the offender could not be bothered to pay compensation even if he promised.    It is a serious matter and not a legal football for jurists to kick it round since The Qor-aan is No Joke.

 

The Shiites in Iran have evolved the system of compensatory payment to a new level.    A convict there can hire for cash compensation a substitute to take the lashes on his behalf after a judge has ordered punishment of lashing.    This modern innovation contradicts the precedent where the 3rd Caliph Omar-bin-Khuttab r.a personally executed the judgment of striking lashes on his son after his conviction for a moral wrong.

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002:232

Posted on May 27, 2016 by Abid

The Holy Qor-aan                                                                                                              002:232

 

وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَهُنَّ فَاَمۡسِكُوۡهُنَّ بِمَعۡرُوۡفٍ اَوۡ سَرِّحُوۡهُنَّ بِمَعۡرُوۡفٍ‌ وَلَا تُمۡسِكُوۡهُنَّ ضِرَارًا لِّتَعۡتَدُوۡا‌ ۚ وَمَنۡ يَّفۡعَلۡ ذٰ لِكَ فَقَدۡ ظَلَمَ نَفۡسَهٗ ‌ؕ وَلَا تَتَّخِذُوۡٓا اٰيٰتِ اللّٰهِ هُزُوًا‌ وَّاذۡكُرُوۡا نِعۡمَتَ اللّٰهِ عَلَيۡكُمۡ وَمَآ اَنۡزَلَ عَلَيۡكُمۡ مِّنَ الۡكِتٰبِ وَالۡحِكۡمَةِ يَعِظُكُمۡ بِهٖ‌ؕ وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّ اللّٰهَ بِكُلِّ شَىۡءٍ عَلِيۡمٌ

 

Wa-ezaa-tul-luq-to-moon-nay-saa-aa                                                                                            Fa-ba-lugh-na-aa-ja-la-hoon-na                                                                                                       Fa-um-say-koo-hoon-na-bay-mau-roo-fin                                                                                    Auo-sur-ray-ho-hoon-na-bay-mau-roo-fin.                                                                                 Wa-la-toom-say-koo-hoon-na-dzay-raa-run-lay-tau-ta-do.                                                       Wa-mun-yuf-ul-zaa-lay-ka-fa-qud-za-la-ma-nuf-sa-hoo.                                                     Wa-laa-tut-ta-khay-zoo-aa-yaa-til-laa-hay-hozo-wa.                                                              Wuz-ko-roo-nae-ma-tul-laa-hay-alai-koom                                                                                   Wa-maa-oon-zay-la-alai-koom-may-nul-kay-taa-bay                                                                 Wul-hik-ma-tay-ya-aiy-zo-koom-bay-he.                                                                                         Wut-ta-qool-laa-ha-wau-la-moo                                                                                                         Un-nul-laa-ha-bay-kool-lay-shai-in-aleem.

 

And when you have divorced the women                                                                         And they have reached the end of their terms                                                                  Then you retain them with fairness                                                                                      Or send them away with fairness.                                                                                           And do not detain them forcibly so that you cross the line.                                        And whoever does that has surely wronged himself.                                                  And do not treat the signs of Allah as a joke.                                                                  And remember the blessing of Allah on you                                                                     And that what He entrusted to you from the Book                                                         And the wisdom with which He admonishes you.                                                          And you should love Allah and know                                                                                    That Allah is the Knower of all things

 

  • وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
  • اِ ذَ ا — Ezaa — When (= Any time or event)
  • طَلَّقۡ — Tul-luq — Divorced (= v., Dissolved, ended, finished, rendered non-existing, renounced or terminated the marriage.   A must read with  this section is Note 002:228.    Here the divorce means  the third and final divorce covered in the verse 002:231)
  • تُمُ — To-mo…(on) — You (= pro., pl., m., 2nd person. You men)
  • النِّسَآءَ — Nay-saa-aa — Women (= Wives.  Literal meanings include girls or females of the mankind; women folk)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • بَلَغۡنَ — Ba-lugh — Reached end (= v., Approached, arrived, attained; come upon; completed, delivered, finished, fulfilled or reached the end of the prescribed term)
  • اَجَلَ — Aa-ja-la — Term (= Duration; period. The term Iddut [counted days] is the   prescribed period of waiting after the divorce process has been commenced)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • اَمۡسِكُو — Um-say-koo — Retain (= Hold together; keep them in home gracefully and honorably)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English)
  • مَعۡرُوۡفٍ — Mau-roo-fin — Fairness (= With grace and honor.    In decency, equity, justice or kindness.   On equitable terms.   Appropriately; decently; equitably; fairly; honorably; lawfully; nicely; properly; reasonably;   righteously; suitably.  According to the custom and usage.   In a fair, just, appropriate, approved,  becoming, befitting, customary, equitable, reasonable proper or suitable basis, fashion, manner, method, way  or form.  As a gesture of kindness)
  • اَوۡ — Auo — Or (= Alternatively; in substitution)
  • سَرِّحُوۡ — Sur-ray-hoo — Send away (= Bid farewell; let go; release; send off.  This site does not subscribe to the translation ‘Set them free’ as done by some translators)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English
  • مَعۡرُوۡفٍ — Mau-roo-fin — Fairness (= On equitable terms.   See مَعۡرُوۡفٍ above)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تُمۡسِكُوۡ — Toom-say-koo — You Detain (= Hold back; keep back; restrain; retain; withhold.   In the context here this word definitely DOES NOT MEAN as applied in criminal matters to arrest, detain, imprison or incarcerate a suspect in a jail or judicial custody)
  • هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
  • ضِرَارًا — Dzay-ra-run — Forcibly (= Against will; by force or pressure; to impose hardship; under compulsion; wrongfully. Also to dishonor, harm, humiliate, hurt, injure or insult them)
  • لِ — Lay — So that (= For the attention. benefit, object, purpose or reason of;  intended to benefit; regarding; relative to)
  • تَعۡتَدُوۡا‌ — Tau-to-do — You cross the line (= v., pres., pl., 2nd person. Cause corruption; commit  excess; cross or exceed the limit; cross over decency; mess up; spoil; ruin; transgress; take undue advantage. Also, annoy, damage, dishonor, disrespect, harass, harm, hurt, humiliate, injure, maltreat, or in any way cause or inflict any loss)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • مَنۡ — Mun — Who (= Anyone; whoever; whom; whomever; whoso)
  • يَّفۡعَلۡ —  Yuf-ul — Does (= Acts, attempts, behaves; brings about, performs, practices, accomplishes, or has or shows the ability, capability or power to do)
  • ذٰلِكَ — Zaa-lay-ka — That (= Here; refers to an aforesaid fact, person or statement;  it was because; right here; such is this; that is how it is)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • قَدۡ —  Qud — Surely (= Absolutely, assuredly, categorically; certainly; indeed; definitely; doubtlessly; for sure; positively, specially,  specifically, verily; with no doubt)
  • ظَلَمَ — Za-la-ma — Wronged (= v., Acted improperly or wickedly; committed grievous wrong; did evil or injustice; harmed or unfairly treated others or yourself; transgressed; violated)
  • نَفۡسَ — Nuf-sa  — Self (= n., s., An individual’s heart, mind or soul; person)
  • هٗ — Hoo — Him (= pro., s., m., 3rd person. Refers to the husband who is divorcing his wife)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ  above)
  •  لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
  • تَتَّخِذُوۡٓا — Tut-ta-kha-zoo — You treat (= Bring in; consider; construe; involve; make; put in; seize; take)
  • اٰيٰتِ — Aa-yaa-t..(il) — Signs (= n., pl of … An argument, corroboration, indication, insinuation, pointer, portent, sign, suggestion, symbol or token. See Note 002:074)
  • اللّٰهِ — Laa-hay — Allah — (= The Almighty God; The only One worthy of worship)
  • هُزُوًا‌ — Ho-zo-waa — Joke (= Funny humiliation; jest; laughing matter; laughing  stock; mockery. Make a game of. Hold or project someone in contempt or ridicule.   2. Lightly.    See our Commentary The Holy Qor-aan is no Joke)
  • وَّ — Wa…(uz) — And — (= Conj., links words, phrases or clauses; additionally; but  also; more over; though; when; while; yet; whereupon)

The set-up in next Five (5) words is also in 002:232, 003:104, 005:008, etc

  • اذۡكُرُوۡا — Uzko-roo — Remember (= v., pl., 1. Attend to; bear in mind; call to mind; keep in mind; pay attention; think of. 2. Beseech, celebrate the praise, glorify, pray or praise with gratitude.  A/t/a solemnly ponder, reflect over or rehearse)
  • نِعۡمَتَ — Nae-ma-ta..(ul) — Blessing (= n., s., Special gift, favor or reward. See Note 002:212)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • عَلَيۡ– Alai — On (= Above; against; before; during; for; on top of; over; to; upon)
  • كُمۡ — Koom — You (= pro., pl., m., 2nd person., You . The Holy Qor-aan states that way when addressing both men and women jointly
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • مَا — Maa –What (= All that; whatever; whatsoever)
  • اَنۡزَلَ — Un-za-la — He entrusted  ** (= v., past., s., 3rd person. Dispatched; gave; granted; inspired, revealed. Handed. laid, lowered or sent down. Also, delivered; landed; provided; released; supplied.  ** See Note 002:005a )
  • عَلَيۡ — Alai — To (= Above; against; before; for; on; o top of; over; upon)
  • كُمۡ — Koom — You (= pro., pl., m., 2nd person., You . The Holy Qor-aan states that way when addressing both men and women jointly
  • مِنَ — May-n(ul) — From (= Among, from or out of the class, category, count, kind or several articles, things, persons or phenomenon)
  • الۡكِتٰبِ — Kay-taa-bay — The Book (= 1. The Holy Scripture. The Decreed part of the religion.  The Testament that holds good and eternally operative.  The Holy Direction of commands, rules and regulations.   The Spiritual Code codifying the rules of universal application.   The Divine Directive of Commandments and Prohibitions.   2. A collection of mandated, ordered, prescribed, preserved, recorded, written do’s and don’ts. 3. Authentic penned down material in black & white)
  • وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses. See وَ  above)
  • الۡحِكۡمَةِ — Hik-ma-tay — Wisdom (= Ability to distinguish good from bad, right from wrong; administered appropriate instruction. Administered appropriate instruction.  Comprehension;  intelligence; understanding; shrewdness. Translating الۡحِكۡمَةِ as ‘The knowledge of Islamic law and jurisprudence’ is supported by the verse 003:066 since the prophet Abraham prayed many centuries earlier and had made a forecast about the Holy Prophet Mohammad, s.a.w. See our Commentary “The Wisdom“)
  • يَعِظُ — Ya-aiy-zo — He admonishes (= v., pres., s., 3rd person. Advises, commands, directs,    gives, exhorts, guides, instructs, helps, lays out, lays down, mandates, orders, preaches, prescribes, recommends, shows, tells or urges administratively or authoritatively as to what is the correct course, linier lines, proper path or right road)
  • كُمۡ — Koom — You (= pro., pl., m., 2nd person., You . The Holy Qor-aan states that way when addressing both men and women jointly
  • بِ — Bay — With (= The Arabic word  بِ  literally means ‘with’ in English
  • هٖ — He — It (= pro., s., m., 3rd person. Refers to the aforesaid Book and what it contained)

The Holy Qor-aan has used the Phrase Wut-ta-qool-laa-ha  … in many contexts

  • وَ — Wa … (ut) — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • اتَّقُوا — Ta-qoo … (la) — You love (= v., pres., pl., 2nd person. Act piously and avoid angering Allah by being deeply in love with Him; be afraid, pious or righteous. See our Commentary titled as The Righteous . Also, fear Allah much; take as the shield)
  • ٱللَّهَ — Laa-ha — Allah (= The Almighty God; The only One worthy of worship)
  • وَ — Wa — And (= Conj., links words, phrases or clauses.  See وَ   above)
  • اعۡلَمُوۡٓا — Au-la-moo — Know (= Be aware; stand informed; keep in mind; remember)
  • اَنَّ — Un-na..(ul) — Certainly (= Absolutely; definitely; doubtlessly; earnestly; indeed; positively; really; seriously; surely; truly; verily)

    The following text is a repeat in verses 002:232, 005:098, 064:012, etc.

  • اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
  • بِ — Bay — With (= Literally the word بِ  means with. A/t/a, ‘of’)
  • كُلِّ — Kool-lay — All (= Entirely. Totally. Wholly. In everything, time or place. A/t/a,  ‘every thing’)
  • شَىۡءٍ — Sha-in — Things (= Smallest part of any article, item, object, matter, thing or phenomenon or stuff. See also 002:156. A/t/a, ‘thing’)
  • عَلِيۡمٌ‏ — Alee-m — Knower (= superlative form indicates the greatest, the highest, the most, and highlights that none more than Him knows, is knowing. Fully acquainted. Informed to the maximum. Has total and perfect knowledge. Has nothing out of sight. Knows all. Well-Aware. Most Knowledgeable. Well-Acquainted. See also 001:001)

 

** Note 002:232.  The four components stated towards the end of this verse have been pinned on the following four specifics by some translators.

  • The signs of Allah (اٰيٰتِ اللّٰهِ) as the Laws (verses) of Allah.
  • The favor of Allah (نِعۡمَتَ اللّٰهِ) as the religion of Islaam.
  • The book of Allah (الۡكِتٰبِ) as the Holy Qor-aan.
  • The wisdom (الۡحِكۡمَةِ) as “the Prophet’s Sunnah — legal ways — Islamic jurisprudence.”

 

 

 

 

Posted in Commands - Humanism, Commentary and Notes, One God with 99 names, Qor-aan's Translation - verse #, Shariah Law | Tagged , , , , , , | Leave a comment

002:231

Posted on May 25, 2016 by Abid

The Holy Qor-aan                                                                                                                     002:231

 

فَاِنۡ طَلَّقَهَا فَلَا تَحِلُّ لَهٗ مِنۡۢ بَعۡدُ حَتّٰى تَنۡكِحَ زَوۡجًا غَيۡرَهٗ ‌ؕ فَاِنۡ طَلَّقَهَا فَلَا جُنَاحَ عَلَيۡهِمَآ اَنۡ يَّتَرَاجَعَآ اِنۡ ظَنَّآ اَنۡ يُّقِيۡمَا حُدُوۡدَ اللّٰهِ‌ؕ وَتِلۡكَ حُدُوۡدُ اللّٰهِ يُبَيِّنُهَا لِقَوۡمٍ يَّعۡلَمُوۡنَ‏

 

Fa-in-tul-la-q-haa-fa-laa-ta-hil-lo-la-hoo-min-bau-do                                                              Hut-taa-tun-kay-ha-zao-jun-ghai-ra-hoo.                                                                                   Fa-in-tul-la-q-haa-fa-laa-fa-laa-jo-naa-ha-alai-hay-maa                                                           Un-ya-ta-raa-jay-aa-in-zun-na-un                                                                                                    Yo-qee-maa-ho-do-dul-laa-hay.                                                                                                           Wa-til-ka-ho-do-dool-laa-hay.                                                                                                             Yo-buy-yay-no-haa-lay-qao-min-yau-la-moo-n.

  

So if he divorced her then she is not lawful for him after that                                   Until she has married a husband other than him.                                                           Then if he too divorces her then there is no sin on them both                                    That they both revert if they both thought that                                                           They both can observe the limits set by Allah.                                                              And these are the limits of Allah.                                                                                       He has explained them for the knowing people.

 

  • فَ — Fa — So (= Consequently; as a result; then; thus; therefore; yet)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • طَلَّقَ — Tul-la-qa –He divorced (= Dissolved, ended, finished or terminated the marriage.  A must read with this section is the Note 002:228.  The divorce referred to in this verse is the one which is ‘for the third time’ [Allamah Nooruddin], ‘upon the third divorce between them'[Ahmad Zidan], ‘has divorced her the third time’ [M Pickthall] and has been done ‘finally and irrevocably’ [A Yusuf Ali].
  • هَا — Haa — Her (= pro., s., f., 3rd person., Refers to aforesaid divorcee)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  •  لَا — Laa — Not (= Absolute denial; never; not at all; total negation)
  • تَحِلّ –Ta-hil-lo — She is lawful (= v., pres. s., f., 3rd person. Is acceptable, appropriate, justifiable, kosher, legal, permissible or proper )
  • لَ — La — For (= For the benefit, purpose or reason)
  • هٗ — Hoo — Him (= pro., s., m., 3rd person. Refers to aforesaid husband)
  • مِنۡ — Min — From (= Among, from or out of the class, category, count, kind or several persons or things)
  • بَعۡدُ — Bau-do — After (= Afterwards; behind; later; subsequently)
  • حَتّٰى —  Hut-ta — Until (= By the end of the period or term; till the time
  • تَنۡكِحَ — Tun-kay-ha — She marries (= v., pl., m., Establishes matrimonial relationship; weds)
  • زَوۡجًا — Zao-jun — Husband (= n., s., Life-companion; mate)
  • غَيۡرَ — Ghai-ra — Other than (= Besides; else; out of; not out of; without
  • هٗ — Hoo — Him (= pro., s., m., 3rd person. Refers to the first husband)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  • اِنۡ — In — If (= If situation arises; in case; under the circumstances)
  • طَلَّقَ  — Tul-la-qa — He divorced    (= v., This action is by the second husband. Dissolved, ended, finished or terminated the marriage.  A must read with this section is the Note 002:228)
  • هَا — Haa — Her (= pro., s., f., 3rd person., Refers to aforesaid divorcee)
  • فَ — Fa — Then (= Consequently; as a result; so; thus; therefore; yet)
  •  لَا — Laa — It is not (= Absolute denial; never; not at all; total negation)
  • جُنَاحَ — Jo-naa-ha — Sin (= Blame; inappropriate conduct; crime; illegal; misdeed;  harm; offense; wrong; violation of a Prohibition)
  • عَلَيۡ — Alai — Upon (= Blame, duty or responsibility against; for; on; over; to)
  • هِمَا — Hay-maa — Them both  *   (= pro., 2/pl., m & f., 3rd person. ‘The two’ refers to the wife and the first husband) *
  • اَنۡ — Un — That (= Since; so that; for the purpose)
  • يَّتَرَاجَعَآ — Ya-ta-raa-ja-aa — Both revert  *  (= v., pres / modzaaray, 2/pl., m & f., 3rd person., Come back to each other; return; reunite; reverse course) *
  • اِنۡ —  In — If (= If situation arises; in case; under the circumstances)
  • ظَنَّآ — Zun-naa — Both believed  * (= v., past; 2/pl; m & f., 3rd person., Deemed. Fancied.  Guessed. Thought. Viewed)* *
  • اَنۡ — Un — That (= Since; so that; for the purpose)
  • يُقِيۡمَا — Yo-qee-maa — Both observe  *  (= v., pres / modzaaray, 2/pl., m & f., 3rd person., Comply;  establish; fully comply with the dictates of prayer;   establish with regularity; honor God’s command) *
  • حُدُوۡدَ — Ho-doo-d(ul) — Limits (= n., pl., Bounds, boundaries; injunctions or prohibitions placed or prescribed; out of bound areas; perimeters; ousted areas; outskirts)
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • وَ  — Wa — And (= Conj., links words, phrases or clauses.  See وَ above)
  • تِلۡكَ — Til-ka — These are (= All the mentioned, stated or told
  • حُدُوۡدُ — Ho-doo-d(ol) — Limits (= n., pl., Bounds, boundaries; injunctions or prohibitions placed or prescribed; out of bound areas; perimeters; ousted areas; outskirts
  • اللّٰهِ — Laa-hay — Allah (= The Almighty God; The only One worthy of worship)
  • يُبَيِّنَ — Yo-buy-yay-no — Explains (= Clarifies; elaborates; espouses; expounds; informs  makes things crystal clear, manifest, obvious, plain and known well; sets limits for permissible activity)
  • هَا — Haa — That (= pro., s., f., 3rd person., Refers to aforesaid category of the boundaries)
  • لِ — Lay — For (= For the attention. benefit, regarding; relative to)
  • قَوۡمٍ — Qao-min — People (= n., s., Addressee; fellows; followers; folks; nation)
  • يَعۡلَمُوۡنَ — Yau-la-moo-n — Knowing (= v., pres., pl., 3rd person., Knowing the consequences of their calumny and enormity of their prior wrongs)

 

* Note 002:231.  Four times in a patch of just seven words هِمَآ اَنۡ يَّتَرَاجَعَآ اِنۡ ظَنَّآ اَنۡ يُّقِيۡمَا  the pronoun and verbs used have referred to them both or they both.    Such repetition is not normal for a reader of English where the plural they denotes several persons.    This translation presents they both and them both as frequently as the original text has used them.    We provide a simple and straightforward translation of the original with no paraphrasing additions.    The used verbs and pronoun repeatedly show that all said actions are by only the husband and wife.    This verse is an excellent example of the grammatical precision which Arabic language provides.

** Note 002:231a. The following translation of this verse by Allamah Nooruddin shows why the pronouns used in the Holy Qor-aan require a great deal of knowledge of the Arabic and Islaam to accurately understand, correctly comprehend and fully convey the message in original text.

“But if he divorces her (for the third time) then she is no longer lawful for him after that, until she has married another husband.  Now if he (- the second husband also) divorces her (of his own accord) then there is no blame on them  (- the former husband and wife) on return to each other (by remarriage) provided they are sure that they will be able to abide by the injunctions of Allah.”

 

Reproduced below is the early part of the Note 002:230.

* Note 002:230.    The verse 002:230 covers the divorce that has been pronounced twice, is an interim measure and allows the spouses to reconcile and get together.    002:231 covers the divorce that has been pronounced for the third time, is final and irrevocable and he can’t have her back until she has married another man and is divorced by him too.    Both these verses must be read together because they spell out a punishment for both parties as it takes two hands to clap.

Posted in Commands - Humanism, Commentary and Notes, One God with 99 names, Qor-aan's Translation - verse #, Shariah Law | Tagged , , , , | Leave a comment

Law of Succession – The Caliphate

Posted on May 22, 2016 by Abid

LAW

Succession (Caliphate)

For a better perspective, read together the Commentaries tiled as “Succession (Caliphate),” “Successors (Caliphs)” and “Successors, The Righteous“

 

The Holy Qor-aan is in Arabic language. That’s why it had to be implemented by the actions of someone and translated in the words so that the Mankind could benefit from it. It was entrusted to the Holy Prophet s.a.w who practiced, professed and presented its teachings to the mankind as Iss-laam (002:005) which commonly is called Islam.

 

The Holy Qor-aan used the singular noun  خَلِيۡفَةً in verse 002:031 for the Prophet Adam. The angels said that what God was going to create would corrupt the earth and shed blood. God told them that He knew better than what they said. The word is used again in the verse 038:27 when God told the Prophet David to establish justice among people and not to follow his mere desires for that would lead him astray from the road that led to God. Most authors have translated this word Caliph (خليفه) as an agent, representative, viceroy or viceregent.

 

The Holy Qor-aan used the plural nouns خَلٰٓٮِٕفَ in verses 006:166 and 035:040 and خُلَفَآءَ in verses 007:070, 007:075 and 027:063 in talking to various other prophets. Using the pronoun in the plural indicates that the Commandment was meant for the Mankind which by that time had reached quite high levels in his evolutionary trajectory. The Commandment using a noun was the establishment of a human village where people were just, fair, honest, respectful to seniors and affectionate to the juniors, and recognized the status of those higher-ups and those lower downs.

 

The Holy Qor-aan used the verb in the present participial form يَسۡتَخۡلِفۡ in verse 006:134 and its variation in verse 024:056. Allah promised the addressee nation that they would be put to serve mankind. One hardly requires a sophistication to understand that the Commandment in the form of a verb aimed at setting up a society with aforesaid goals.

 

Translating the Holy Qor-aan requires knowing the Arabic language, grammar, its unique system of making hundreds of derivate words from just one root, and the colloquial expressions used in it. A Khaleefah (Caliph = خليفه)  is the product. The Caliphate (Khelaafut = خلافت)  is the system which produces Khalifahs; see Commentary Law – Successors (Caliphs). Exceptional were Kholafaao Rashideen (خلفاء الراشدين);  see Commentary Successors, The Righteous.

 

The system Caliphate  (Khelaafut = خلافت) in many countries and their product in the form of many Caliphs ( خليفه) have been defined, developed and then destroyed, time and again. On-line shows a Caliphate:

“… combined rule is idealized by the majority of Muslims … for having been based on the concepts of shura (consultation),  ijmāʿ (consensus) … and bay’ah (allegiance).”

 

It is one thing to translate a word. It is another to correctly convey the message the words roll out. A translator must know both these processes. He can’t be accurate without knowing the original work. He cannot convey it fully without the recipients fully understanding it. Authors from different countries and cultures have translated the Holy Qor-aan in many languages. Some works are clearly translations of translations.

 

Genuine disagreement is recognized in Islam. But the vehement and stubborn leadership devolved into dividing the nation into sects and anointing it with divinity. An earliest known split was by the Kharjees meaning who walked out. They started to call themselves Shian-e-Ali and then settled on being known as Shiites. The main body left behind was Ahl-e-Soonnet or Sunnis which then continued to subdivide itself. The plague of subdivisions rotted the roots of the tree of peace. There were nearly seventy-two (72) sects organized and recognized by the 1900’s AD.

 

The peace that Islam promises was distorted by some rulers. The 5th Omayyid Khalifa Abdul-Malik bin Murwan [744-750] apexed the suppression of all domestic opposition. The Iraqi Khalifa Al-Mutawakkil (b 822, d 861) persecuted non-Moslem groups and razed Karbla shrine of the Shiite Moslems. A few rotten apples in dozens of countries in last fifteen centuries did rise to rule, but such exceptions neither tarnish the moderation of Islam nor justify the violence which some authors have woven into their translations of the Holy Qor-aan.

 

The vigilantes in the contradictory, conflicting and clashing sects called members of other sects as Disbelievers, Non-Muslim and Waajibol-Qatl (worth beheading). Hundreds of beliefs, prayers, worships, concoctions and views like permissible taqiyya distinguish them. Some of the differences are highlighted in Commentaries like Abrogation, Jihad and Mullah’s Modifications.

 

Critics argue that the Khelaafut ( خلافت ) resembles the hierarchy of the Pope in Christianity that was already well-established when the Holy Prophet s.a.w. died in 632 AD. They claim that any difference with the original vanished by the time Moslems had duplicated the position, prestige and power of the Archdiocese in their Moslem jurisprudence under the label of Ijmaa (Consensus of opinions) when clergy issued Futwas (temporal matters decreed as spiritual guidance). It is not known if an electoral college was ever set up to elect a Caliph since Yazeed became the Caliph at the death of his father Amir Moaayiah in the year 676 AD.

 

Which one of the abovementioned or any other verse of the Holy Qor-aan mandates that every man, woman and child take oath at the beginning of every get-together and loudly shout the pledge for Khelaafut ( خلافت ) to continue doing that till death? Is this practice justified as a fundamental part of Islam? The worldly institution of monarchy has thus been made a religious Command. Isn’t it tantamount to Setting Up Equals To God (Shirk) which Islam strictly forbids? Yet starting a Caliphate was attempted by many Moslems groups in an International Conference in England in late 1900’s AD. The Media did not report any further progress of that attempt.

 

The 21st century versions of a  Caliphate (Khelaafut = خلافت ) range from hero-worship of a man to horrible atrocities committed on others by the likes of ISIS. When USA crushed Iraqi regime of Saddam Hussein soon after 2000 AD, the vacuum led a terrorist to emerge as the leader. He set up Islamic State, self-appointed himself as a Khalifa (خليفه), claimed recruits from many countries, and posed as a Moslem although his actions hardly showed him as such. Reporter Kabeer Tane JA published in the Raisina Debates of Oct 28, 2019, that this Baghdadi Caliph had died in an explosion.

Posted in Commands - Humanism, Commentary and Notes, Qor-aan's Translation - verse # | Tagged , , , , , | Leave a comment

Law of Charities

Posted on May 22, 2016 by Abid

LAW

 Law of Charities

Law of Charities in Isslaam is laid down in five main categories.    Isslaam directs spending in the noble causes day and night, openly and secretly (002:275), (013:023), (014:032).    Isslaam guarantees a pay back of all that a person spends in charity as different from that one spends on oneself or on things other than the pleasure of Allah (002:273).    Isslaam recognizes the intent with which one gives charity whether paid immediately or pledged for the future (002:271).   Charity is a must; without it even big investments fail; parable of in ‘Gardens producing rich harvest of fruits burnt down by the fire in whirlwind storms (002:267).

Clean Earnings

  • Charity must be made out of clean and good earnings, without mixing that with bad things (002:268).

Infaaq Fee Sabeel-il-Laah is the spending in the causes of Allah such as the following.

  • The needy who don’t ask but whose appearance manifests their needs (002:274)

Qaraz-e-Hasna – 002:246, 064:018, 073:021

Sacrifice – Different words have been employed to express different kinds of sacrifices including the Hud-yoy and Hud-yo as used in 002:197, No-so-kin as used in 002:201, 006:173, Un-hur as used in 108:103

Sudquah is the ‘Special Distribution’ of one’s assets given in charity on special events of joy like births and marriages or sad occasions like death, injury or other misfortunes.

  • Giving Sudquah publicly is well and good but giving to the needy secretly is far better because Allah additionally removes the evil consequences giver’s actions (002:272)
  • Allah multiplies the benefits of Sudaquaat (002:277) while effaces those of usury.

Zakat is the portion of one’s earnings given away in charity in order to purifying one’s prior earnings and to multiply future earnings.   Distributing Zakat is a characteristics of the believers (002:278)

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