[24].Surah An-Nur [The Light]: Ayat 64

৬৪. মনে রেখো নভোমন্ডল ও ভূমন্ডলে যা আছে, তা আল্লাহরই। তোমরা যে অবস্থায় আছ তা তিনি জানেন। যেদিন তারা তাঁর কাছে প্রত্যাবর্তিত হবে, সেদিন তিনি বলে দেবেন তারা যা করেছে। আল্লাহ প্রত্যেক বিষয়ই জানেন।

Ayat 64. Certainly, to Allah belongs all that is in the heavens and the earth. Surely, He knows your condition and (Allah knows) the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything. 

{Tafseer} of Ayat 64. Be quite sure that to Allah doth belong whatever is in the heavens and on earth. Well doth He know what ye are intent upon: and one day they will be brought back to Him, and He will tell them the truth of what they did: for Allah doth know all things. The condition or position you are in, the motives which actuate you, and the ends you have in view. Things misunderstood or maligned, falsely praised or held in honour, or fraudulently shown to be good when they are evil-everything will be revealed in its true light on the Day of Final Judgement. 

Hazrat Abu Bakr As-Siddiq (May Allah be pleased with him) reported: "O you people! You recite this Verse: `O you who believe! Take care of your ownselves. If you follow the (right) guidance [and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden)] no hurt can come to you from those who are in error.' (5:105) But I have heard Messenger of Allah [SAWW](PBUH) saying: "When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.''

[Abu Dawud Hadith # 4338 and At-Tirmidhi Hadith # 2168].

 

Lesson : as mentioned above in Surah An-Nur Ayat 64."Surely, He knows your condition and (Allah knows) the Day when they will be brought back to Him, What Abu Bakr As-Siddiq (May Allah be pleased with him) had stated was that the Ayah mentioned in this Hadith was generally understood to mean that if a person is on the Straight Path then it is not necessary for him to preach virtue and forbid vice because in that case he neither has the fear of being harmed by the disobedience and sins of others nor is he answerable to Allah for their misdeeds. Thus, what it implies is that Muslim Ummah is not responsible for the enforcement of Islamic Shari`ah in the world and all it is concerned with is its own improvement only. By narrating this Hadith, Abu Bakr As-Siddiq (May Allah be pleased with him) refuted this interpretation of the Ayah and made it clear that it is the duty of the Ummah and each of its member to make best possible efforts to check the vices prevalent in the society. So much so that if a Muslim has the ability to check the vices by means of force or speech but he does not do it, his negligence in this regard will become a cause of Divine wrath and punishment. The true significance of this ayah is that if, in spite of the best efforts on the part of the pious ones there is no improvement, and people do not abstain from sins and disobedience of Allah, then the pious persons will not be held responsible for what the defaulters do, nor would they suffer on this account. This interpretation of the ¢yah removes the conflict that seems to exist between the meaning of the Ayah and the Hadith.  

[24].Surah An-Nur [The Light]: Ayat 63

৬৩. রসূলের আহবানকে তোমরা তোমাদের একে অপরকে আহ্বানের মত গণ্য করো না। আল্লাহ তাদেরকে জানেন, যারা তোমাদের মধ্যে চুপিসারে সরে পড়ে। অতএব যারা তাঁর আদেশের বিরুদ্ধাচরণ করে, তারা এ বিষয়ে সতর্ক হোক যে, বিপর্যয় তাদেরকে স্পর্শ করবে অথবা যন্ত্রণাদায়ক শাস্তি তাদেরকে গ্রাস করবে।

Ayat 63. Make not the calling of the Messenger (Muhammad  SAWW(PBUH) among you as your calling of one another. Allâh knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger  SAWW(PBUH). And let those who oppose the Messenger's (Muhammad  SAWW(PBUH) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.

[Tafseer] of Ayat 63. Deem not the summons of the Messenger SAWW(PBUH) among yourselves like the summons of one of you to another: Allah doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messengers SAWW(PBUH) order, lest some trial befall them, or a grievous penalty be inflicted on them. Three significations are possible. One is that adopted in the Translation, which agrees with the view of most Commentators. Another would be: 'Do not think that the prayer of the Prophet of Allah SAWW(PBUH) is like your ordinary requests to another: the Prophet's SAWW(PBUH) prayer will be about serious matters and will be accepted by Allah.' A third interpretation would be: 'Do not address the Prophet SAWW(PBUH) familiarly as you would address one another: use proper terms of respect for him.' The "trial" is understood to be some misfortune in this life, and the "grievous Penalty" to be the punishment in the Hereafter.

Hazrat Irbad bin Sariyah (May Allah be pleased with him) reported: One day Messenger of Allah [SAWW](PBUH) delivered us a very eloquent Khutbah on account of which eyes shed tears and hearts were full of tears. A man said: "O Prophet of Allah, this is as if it were a parting advice. So advise us". He [SAWW](PBUH) said, "I admonish you to fear Allah, to listen and obey even if an Abyssinian slave is appointed as your leader. Because whosoever among you shall live after me, will see much discord. So hold fast to my Sunnah and the examples of the Rightly-Guided Caliphs who will come after me. Adhere to them and hold to it fast. Beware of new things (in Deen) because every Bid`ah is a misguidance".  [Abu Dawud Hadith # 4607 and At-Tirmidhi Hadith # 2676].

Lesson : as mentioned above in Surah An-Nur Ayat 64."And let those who oppose the Messenger's (Muhammad SAWW(PBUH) commandment beware, lest some Fitnah. This Hadith stresses piety, obedience to the leader, following in the footsteps of the Prophet [SAWW](PBUH) and the first four noble caliphs. It strictly forbids innovation in Deen. This Hadith also reveals the prediction of the Prophet (PBUH) that the Muslim Ummah will become a victim of dissension. He also prescribed the right means to counteract it. The remedy that he has proposed for this problem is that Muslims should never deviate from the path laid for them by him and his righteous successors. This is the touchstone for discovering the truth from the mess of different views. All the troubles of Muslims would come to an end if they accept this as the one singular criterion of right and wrong.

[24].Surah An-Nur [The Light]: Ayat 62

৬২. মুমিন তো তারাই; যারা আল্লাহর ও রসূলের প্রতি বিশ্বাস স্থাপন করে এবং রসূলের সাথে কোন সমষ্টিগত কাজে শরীক হলে তাঁর কাছ থেকে অনুমতি গ্রহণ ব্যতীত চলে যায় না। যারা আপনার কাছে অনুমতি প্রার্থনা করে, তারাই আল্লাহ ও তাঁর রসূলের প্রতি বিশ্বাস স্থাপন করে। অতএব তারা আপনার কাছে তাদের কোন কাজের জন্যে অনুমতি চাইলে আপনি তাদের মধ্যে যাকে ইচ্ছা অনুমতি দিন এবং তাদের জন্যে আল্লাহর কাছে ক্ষমা প্রার্থনা করুন। আল্লাহ ক্ষমাশীল, মেহেরবান।

Ayat 62. The true believers are only those, who believe in (the Oneness of) Allah and His Messenger (Muhammad  SAWW(PBUH), and when they are with him on some common matter, they go not away until they have asked his permission. Verily! Those who ask your permission, those are they who (really) believe in Allah and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them, and ask Allah for their forgiveness. Truly, Allah is Oft-Forgiving, Most Merciful.

[Tafseer] of Ayat 62. Only those are believers, who believe in Allah and His Messenger. when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave; those who ask for thy leave are those who believe in Allah and His Messenger. so when they ask for thy leave, for some business of theirs, give leave to those of them whom thou wilt, and ask Allah for their forgiveness: for Allah is Oft- Forgiving, Most Merciful. Matter requiring collective action: anything that affects the Community as a whole: fumu'ah and 'Id prayers are periodical occasions of this kind, but what is meant here is, I think, joint consultations with a view to joint undertakings, such as Jihad, or some kind of organization in peace. That is, those to whom, in the exercise of your impartial discretion, you think it expedient to give leave. "Will", unless the context shows otherwise, means "right will", not a will without any definite principle behind it. In important matters of general consultation, even though leave of absence is given on sufficient excuse, it implies some defect in duty on the part of the person to whom the leave is given, and therefore the need of forgiveness from Him to Whom we owe duty is a perfect measure.   

Hazrat Abu Dharr and Mu`adh bin Jabal (May Allah be pleased with them) reported that: Messenger of Allah [SAWW](PBUH) said, "Fear Allah wherever you are, do good deeds after doing bad ones, the former will wipe out the latter, and behave decently towards people"  [At-Tirmidhi Hadith # 1987].  

Lesson : as mentioned above in Surah An-Nur Ayat 62."when they are with him on some common matter, they go not away until they have asked his permission" Virtue obliterates vice means that virtue becomes an atonement for sin. But this applies to minor sins only because major ones will not be forgiven without sincere repentance. Similar is the case of encroachment on public rights which will not be forgiven without their compensation.

[24].Surah An-Nur [The Light]: Ayat 61

৬১. অন্ধের জন্যে দোষ নেই, খঞ্জের জন্যে দোষ নেই, রোগীর জন্যে দোষ নেই, এবং তোমাদের নিজেদের জন্যেও দোষ নেই যে, তোমরা আহার করবে তোমাদের গৃহে অথবা তোমাদের পিতাদের গৃহে অথবা তোমাদের মাতাদের গৃহে অথবা তোমাদের ভ্রাতাদের গৃহে অথবা তোমাদের ভগিণীদের গৃহে অথবা তোমাদের পিতৃব্যদের গৃহে অথবা তোমাদের ফুফুদের গৃহে অথবা তোমাদের মামাদের গৃহে অথবা তোমাদের খালাদের গৃহে অথবা সেই গৃহে, যার চাবি আছে তোমাদের হাতে অথবা তোমাদের বন্ধুদের গৃহে। তোমরা একত্রে আহার কর অথবা পৃথকভবে আহার কর, তাতে তোমাদের কোন দোষ নেই। অতঃপর যখন তোমরা গৃহে প্রবেশ কর, তখন তোমাদের স্বজনদের প্রতি সালাম বলবে। এটা আল্লাহর কাছ থেকে কল্যাণময় ও পবিত্র দোয়া। এমনিভাবে আল্লাহ তোমাদের জন্যে আয়াতসমূহ বিশদভাবে বর্ননা করেন, যাতে তোমরা বুঝে নাও।

Ayat 61. There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah (i.e. say: As-Salâmu 'Alaikum - peace be on you) blessed and good. Thus Allah makes clear the Ayat (these Verses or your religious symbols and signs, etc.) to you that you may understand.

[Tafseer] of Ayat 61. It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your fathers brothers or your fathers sisters, or your mother's brothers, or your mother’s sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah, thus does Allah make clear the signs to you: that ye may understand.  There were various Arab superstitions and fancies which are combated and rejected here. (1) The blind, or the halt, or those afflicted with serious disease were supposed to be objects of divine displeasure, and as such not fit to be associated with us in meals in our houses: we are not to entertain such a thought, as we are not judges of the causes of people's misfortunes, which deserve our sympathy and kindness. (2) It was considered unbecoming to take meals in the houses of near relatives: this taboo is not approved. (3) A simple superstition about houses in our possession but not in our actual occupation is disapproved. (4) If people think they should not fall under obligation to casual friends, that does not apply to a sincere friend, in whose company a meal is not to be rejected, but welcomed. (5) If people make a superstition either that they should always eat separately, or that they must always eat in company, as some people weary of their own company think, either of them is wrong. Man is free and should regulate his life according to needs and circumstances. The shades of meaning in Salam are explained in surah 19: ayat 62. Here, we were first told that we might accept hospitality and good fellowship in each other's houses. Now we are told what spirit should animate us in doing so. It should not be a spirit only of self-satisfaction in a worldly sense. It should rather be a spirit of good will in the highest spiritual sense of the term-purity of motives and purity of life, as in the sight of Allah. "In His will is our Peace." The refrain comes again, in a different form, closing the argument from a different point of view. 

[24].Surah An-Nur [The Light] : Ayat 60

৬০. বৃদ্ধা নারী, যারা বিবাহের আশা রাখে না, যদি তারা তাদের সৌন্দর্য্রকাশ না করে তাদের বস্ত্র খুলে রাখে। তাদের জন্যে দোষ নেই, তবে এ থেকে বিরত থাকাই তাদের জন্যে উত্তম। আল্লাহ সর্বশ্রোতা, সর্বজ্ঞ।
 

Ayat 60. And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower. 

Tafseer of Ayat 60. Such elderly women as are past the prospect of marriage,-there is no blame on them if they lay aside their (outer) garments, provided they make not a want on display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things. For elderly women in the home the rules of dress and decorum are not so exacting as for younger women, but they are also enjoined to study modesty, both because it is good in itself, and as an example to the younger people. Another example of a refrain: Verses 58 and 59 were closer connected: their refrain was practically identical. This verse, though ancillary, is less closely connected; its refrain comes in like a half note melody.   

Hazrat Abdullah bin Masud (May Allah be pleased with him) reported: the Messenger of Allah [SAWW](PBUH) used to supplicate: "Allahumma inni as'alukal-huda, wat-tuqa, wal-`afafa, wal-ghina (O Allah! I beseech You for guidance, piety, chastity and contentment).''  [Muslim Book 35, Chapter 17, Hadith # 6566]. 

 

Lesson : as mentioned above in Surah An-Nur Ayat 60. "But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower. "Guidance'' means guidance towards virtue which one needs at every step. The ability to do good and steadfastness on the Right Path is also covered by the term guidance. To comply with the Orders of Allah and to prevent oneself from what He has forbidden is Taqwa (fear of Allah), the importance of which needs no elaboration. `Affaf is prevention from sins. It also means evasion from seeking help from others. Ghina means riches which makes one independent of others so much so that all one's hopes are centered on Allah Alone. The prayer quoted in this Hadith is very comprehensive indeed."