{"id":608,"date":"2022-06-26T23:00:00","date_gmt":"2022-06-26T19:00:00","guid":{"rendered":"https:\/\/iqralaan.wordpress.com\/?p=608"},"modified":"2022-12-30T09:27:34","modified_gmt":"2022-12-30T05:27:34","slug":"welcome-friends-day-104-quran-9-112-129-page-205-207","status":"publish","type":"post","link":"https:\/\/iqraprinciple.com\/ar\/welcome-friends-day-104-quran-9-112-129-page-205-207\/","title":{"rendered":"HQ 9:112-129, pages 205-207"},"content":{"rendered":"\n

Welcome Friends:  Ahlan wa sahlan<\/em>!<\/p>\n\n\n\n

I\u2019d like to introduce our dear Readers to another renowned scholar, Arthur J. Arberry<\/a>, who, in 1955, first published \u2018The Koran Interpreted<\/strong>.\u2019  This book is noteworthy for its lyrical<\/em> English and considered by some to be the most beautifully translated <\/em>meanings of the Qur\u2019an in the English Language.<\/p>\n\n\n\n

In his \u2018Preface,\u2019 Arberry highlights the beauty of the Arabic Qur\u2019an<\/a> and explains that it cannot be translated:<\/p>\n\n\n\n

\u201cIn choosing to call the present work The Koran Interpreted<\/em> I have conceded the relevancy of the orthodox Muslim view, of which Pickthall, for one, was so conscious, that the Koran is untranslatable<\/strong>. Some of the implications of that doctrine are sketched out in the preface to my The Holy Koran: an Introduction with Selections<\/em> (Allen & Unwin, 1955), and it is not proposed to repeat the same argument here. Briefly, the rhetoric and rhythm of the Arabic of the Koran are so characteristic, so powerful, so highly emotive, that any version whatsoever is bound in the nature of things to be but a poor copy of the glittering splendour of the original.<\/strong> Never was it more true than in this instance, that \u201cTraduttore, Traditore!\u201d<\/em><\/p>\n\n\n\n

In Italian, \u201cTraduttore, Traditore<\/em><\/a>!\u201d <\/em>means \u2018Translator, Traitor!\u2019 because by translating, one ends up betraying<\/em> the original work.<\/p>\n\n\n\n

Since we are trying very hard with our IQRA project NOT to betray Qur\u2019anic intent, we should always consider our Qur\u2019anic explanation as an ongoing project, open to revision at all times.  <\/p>\n\n\n\n

May God accept and guide this humble effort.<\/p>\n\n\n\n

Yusuf Ali\u2019s Translation of this Chapter<\/a>.<\/p>\n\n\n\n

Muhammad Asad\u2019s Translation of this Chapter<\/a>.<\/p>\n\n\n\n

COMMENTS:<\/strong><\/p>\n\n\n\n

1. We start with Verse 112 which is SO beautiful in Arabic.  Listen to it at Tanzil<\/a> (\u2018Recitation\u2019 window Left side-bar.  I like Al-Ghamadi).  <\/p>\n\n\n\n

Nine characteristics awarded BY GOD HIMSELF to those whom He names \u2018Al-Mu\u2019mineen\/the Faithful and Trusting,\u2019 to whom HE is sending glad tidings!  How heart-warming it must have been for the Prophet\u2019s companions to be acknowledged in such manner!<\/p>\n\n\n\n

\u201cThose who return in repentance<\/strong>(to God), who worship <\/strong>(Him), <\/strong><\/a>who praise <\/strong>(Him), who stretch out\/spread out <\/strong>(to better themselves and serve), who bow, who prostrate, who enjoin what is mutually acceptable and forbid what is mutually objectionable, and who safeguard\/maintain God\u2019s Boundaries \u2014 and give glad tidings to The Faithful.\u201d<\/strong><\/p>\n\n\n\n

(Notice that these are all the COMBINED characteristics of one group, the Faithful!  Had any characteristic belonged to a separate group of people you would have seen the word \u2018and\u2019 before it.)<\/p>\n\n\n\n

\u201cSaa\u2019iHoon:\u201d[1]<\/sup><\/strong><\/sup><\/a><\/strong><\/p>\n\n\n\n

-Arberry explained the fourth characteristic as \u2018those who journey<\/strong>.\u2019<\/p>\n\n\n\n

-Yusuf Ali explains this word as those that wander in devotion<\/strong> to the cause of God.<\/p>\n\n\n\n

-Asad says it is about those who \u201cgo on and on [seeking His goodly acceptance<\/strong>].\u201d<\/p>\n\n\n\n

Many exegetes explain it as \u2018Those Who Fast\u2019<\/strong> but this needs further elaboration since it is not simply from food and drink that one would be fasting, but rather from all that distances oneself from God.<\/p>\n\n\n\n

Our lexicographer Ibn Faris[2]<\/sup><\/a>  tells us the word is about something flowing<\/strong> like running water or spreading<\/strong> shade, and he points to Q.9:2 <\/a>where it is about people roaming<\/strong> freely.<\/p>\n\n\n\n

Al Zamakhshari says that \u201csa\u2019iHoon\u201d are people who -travelling light like travelers- would be forsaking their desires (fasting from them),<\/strong> but then adds something very interesting, that some have considered the term to be about those whose goal is precuring knowledge<\/strong>, those who would travel the earth in pursuit of knowledge<\/strong>. [3]<\/sup><\/a><\/sup><\/p>\n\n\n\n

No matter what the word points to, it is about stretching oneself in self-betterment and service.  Does that prod us to stretch ourselves out of our comfort-zones?  I think so.<\/p>\n\n\n\n

2. Verses 113<\/a>–114<\/a> are a notice of Severance from people who shirk God, especially the idol-worshippers.  It is a total severance of ties.. no matter how related they are by blood or how close.  This severance of all relationship included the need to stop praying to God for their forgiveness! The example of Abraham, peace upon him is given in that, once he had evidence that his father was hostile to God, he absolved (released) himself of that relationship.  <\/p>\n\n\n\n

Note the two beautiful characteristics of Abraham, tender and forbearing.<\/p>\n\n\n\n

Awwaah: A person who is   \u0643\u062b\u064a\u0631 \u0627\u0644\u062a\u0623\u0648\u0651\u0647which literally means oft-saying \u201cOh!\u201d with all the inner feelings of compassion, tenderness, love these words convey.[4]<\/sup><\/a><\/p>\n\n\n\n

3.  Verse 115<\/a> is a statement which seems to indicate that \u2018Guidance,\u2019 by definition as God had intended it, is \u2018to know what you should be aware of.\u2019  Therefore, those who might stray -after guidance- would be doing so with open eyes (even if they turn a blind eye to the consequence of their actions.  This might be referring to hypocrites who waver between faith and denial, and ultimately end up off the path).<\/p>\n\n\n\n

Verse 116<\/a>  is similar to two other verses<\/a> which speak of God Alone being our Protector and Support, for everything .. all creation.. is His.<\/p>\n\n\n\n

Verse 117 (Ali<\/a> and Asad<\/a>) is related to the \u2018hour of Distress\u2019 which took place on the occasion of the Battle of Tabuk, when the Prophet \ufdfa, Emigrants, and Supporters were at their most desperate, and some were about to lose heart. <\/p>\n\n\n\n

The verse starts and ends with God forgiving them what seems to have been a lapse in confidence on their part.<\/p>\n\n\n\n

Verse 118<\/a>:  Notice the state of mind of the three men who lagged behind.  We are familiar with their story, having discussed it earlier on Blog Post Day 98<\/a>.  We ended that footnote by saying:<\/p>\n\n\n\n

\u201c\u2026 Before dawn the next morning Qur\u2019an was revealed HQ9:118 describing their pain and their repentance and declaring that God had indeed \u2018forgiven them so that they might repent<\/strong>.\u2019 The entire town rejoiced, a man on horseback was dispatched to give each of them the good news but someone had already climbed a hill and shouted out the good news, and therefore was able to reach them first.  HQ9:43-46; 90; 102-105; 106; 118.  We might be the ones asking for forgiveness, but when we do we must know\u2026 that God already has forgiven<\/strong>!\u201d<\/p>\n\n\n\n

4.  Verse 119<\/a> calls upon those who have attained Faith, to be Aware of God and to be WITH the \u2018saadiqeen\u2019 \u0635\u0627\u062f\u0642\u064a\u0646.  We uncovered the definition of \u2018sadaqa-\u0635\u062f\u0642\u2019 in Blog Post Day 23<\/a> and Blog Post Day 103<\/a>. The Arabic footnote, taken from two Lexicons tells us that being \u2018true,\u2019 is a word which denotes something strong and solid, because truth is more powerful than falsehood, which is why a sword or spear are described as \u2018true,\u2019 and a gift given in all willingness \u2018sadaaq\u2019 and \u2018sadaqa.\u2019  A friend in Arabic is a \u2018sadeeq,\u2019 because if there is no sincerity there is no friendship!<\/p>\n\n\n\n

Therefore, we should always be WITH the Truthful if we are among Those Who Attained Faith!  <\/p>\n\n\n\n

This is something we should all be aware of at a time when hypocrisy seems to be the name of the game.<\/p>\n\n\n\n

The next verses bring to an end the narrative on the Battle of Tabuk and its lessons.  Verse 120<\/a> relates the fact that none should have lagged behind or succumbed to selfishness when the Messenger of God called them to him\u2026.the fact that every touch of thirst or weariness or need they felt, and every step they took and every advantage they had over their enemy only served to compile good deeds in their favor; God does not let go without reward any deeds of those who do ultimate Good.<\/p>\n\n\n\n

5.  Verse 121<\/a> seems to depart from the battle-ground, telling us that God took account of their spending, whether small or big, and their travels, to give them their reward AS PER THE BEST OF THEIR DEEDS.<\/p>\n\n\n\n

This is beautiful. Check Tanzil<\/a> to see how WE might qualify for this VIP treatment:  If we patiently persevere (HQ 16: 96), if we have faith and do good deeds (HQ 16: 97; 29: 7), and IF WE ARE TRUTHFUL (HQ 39: 33-35).  We have come full circle, back to TRUTH.<\/p>\n\n\n\n

Verse 122<\/a>, is very important, and this is an almost literal explanation:<\/p>\n\n\n\n

\u201cIt is not for The Faithful to go forth <\/strong><\/a>all together; but rather, if a traveling-team from every group of them went forth so as to become well-versed<\/strong>[5]<\/sup><\/a> in Accountability, and to warn their people when they return to them, so that they may take heed.\u201d<\/strong><\/p>\n\n\n\n

The word \u2018Taa\u2019ifah -\u0637\u0627\u0626\u0641\u0629\u2019 is of the same root-verb as \u2018Tawaaf\u2019 which is to circumambulate, or go around something, which denotes constant motion, hence my explanation as traveling-team, or perhaps \u2018action-team.\u2019<\/p>\n\n\n\n

Zamakhshari states in his commentary <\/a>(1074-1143 AD)-punctuation and words within brackets are mine:<\/p>\n\n\n\n

\u201cThe letter \u2018laam\u2019 (l) is to emphasize the negative, in that it is neither proper nor possible for everyone to leave their homeland altogether and go forth in pursuit of knowledge.  This implies that, had it been proper, possible, and undamaging, then it would have been obligatory upon everyone to travel in pursuit of knowledge because (according to the Prophet\u2019s Saying): \u2018The pursuit of knowledge is obligatory upon every Muslim male and Muslim female.\u2019  Since it is neither possible nor beneficial for everyone to (leave home and) go forth altogether, then it is recommended that, out of every large group, a smaller group would go forth in their stead, so as to bear the responsibility and hardship of learning and gathering knowledge, and that they should set, as the goal and ultimate aim of their efforts:<\/p>\n\n\n\n

Delivering to their people (what they have learnt) in guidance, counsel, and cautionary advice.\u201d<\/p>\n\n\n\n

WOW.<\/p>\n\n\n\n

Dear Reader:<\/p>\n\n\n\n

Let us take a good look at two words: Nafara and Deen.<\/p>\n\n\n\n

When these two words were explained as commonly understood (rather than according to the Arabi Qur\u2019an; see multiple translations side-by-side<\/a>) the entire verse came to be explained in reverse by most commentators especially those who limited the term \u2018nafara\u2019 to battle, although \u2018nafara\u2019 is simply about \u2018distancing oneself; heading out somewhere, as Ibn Faris[6]<\/sup><\/a> says:<\/p>\n\n\n\n

“Nafara: indicates disassociating and distancing. From that comes the bolting of an animal and others in flight, by distancing itself from its location and habitation. And Yawm al-Nafr: The day the crowds leave Mina.\u201d<\/p>\n\n\n\n

Understanding \u2018nafara\u2019 as heading out in battle is one reason why (in most exegeses) the knowledge of Deen\/ fiqh is considered something to be obtained solely AT HOME, not abroad, <\/a>because Deen -to them- means \u2018religion\u2019 rather than \u2018accountability,\u2019 as we see here in the words of Yusuf Ali:<\/p>\n\n\n\n

\u201cNor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil).\u201d<\/p>\n\n\n\n

Yusuf Ali translated \u2018deen\u2019 as \u2018religion,\u2019 while we know that \u2018deen\u2019 is accountability.<\/p>\n\n\n\n

Accountability which, under the ultimate obligation of answering to God, is in practical terms about us caring for and answering to each other:<\/p>\n\n\n\n

Do you see the one who denies Deen\/Accountability? (1)<\/strong><\/p>\n\n\n\n

For such is the one who pushes away the orphan (2)<\/strong><\/p>\n\n\n\n

And does not urge to the feeding of the incapacitated<\/strong>(107:3)[7]<\/sup><\/strong><\/sup><\/a><\/strong><\/strong><\/p>\n\n\n\n

We mentioned that understanding \u2018nafara\u2019 as \u2018heading out in battle\u2019 is one reason why many thought that  knowledge of Deen would be obtained at home, but there is another important reason:<\/p>\n\n\n\n

Historical fact:<\/p>\n\n\n\n

\u2018Home\u2019 during the time of revelation was where the Prophet was!<\/p>\n\n\n\n

How could knowledge about accountability during the Prophet\u2019s lifetime be obtained other than where he was, peace upon him?  God\u2019s Message -which he brought to life- was the source of knowledge of Deen!<\/p>\n\n\n\n

BUT THAT WAS THEN.<\/p>\n\n\n\n

God\u2019s Message is for all time, and after God had \u2018completed their Deen\u2019 for  our earliest predecessors it was up to future generations to maintain its perfect standard.  Doing so would necessitate understanding the Qur\u2019an, being in constant vigilance and objective self-appraisal, the latter requiring contrast and comparison.<\/p>\n\n\n\n

Please remember that we are not speaking of \u2018Deen-Allah\u2019 here, or God\u2019s Accountability Standard, which is indeed perfect for all time.  We are speaking of OUR \u2018deen\/accountability standard\u2019 as relates to how WE perceive it, for it could be, and indeed is, very much lacking when compared to what it should be.<\/p>\n\n\n\n

One reason why the common Deen\/Accountability standard in Muslim lands today is flawed is because our self-appraisal method has become subjectively flawed.  How can we see our flaws when we keep thinking that OUR \u2018deen,\u2019 our own personal standard of accountability, is perfect?<\/p>\n\n\n\n

I find all the verses that mention the Bedouin Arabs at the time of revelation worth careful scholarly study, and believe that if we did that, we\u2019d be able to see more clearly where we have gone wrong as Muslims.  See Q.49:16<\/a> where God tells the Messenger to ask them whether they really think that they are informing God as to their deen? Really??  They thought they were informing God?  We might wish we could listen in on their conversation with the Messenger and find out what they were saying about their accountability standard, but perhaps all we  have to do is look at ourselves:<\/p>\n\n\n\n

We think that our accountability standard -as we see and proclaim it- is not only THE best but we also think that our standard and God\u2019s Accountability Standard are one and the same! <\/p>\n\n\n\n

May God forgive us. <\/p>\n\n\n\n

Isn\u2019t that what everyone thinks of their standard? Even the Deniers had their \u2018deen\u2019 which they were attached to and proud of![8]<\/sup><\/a><\/p>\n\n\n\n

Back to our verse:<\/p>\n\n\n\n

\u201cIt is not for The Faithful to go forth <\/strong>all together; but rather, if a traveling-team from every group of them went forth so as to become well-versed[9]<\/sup><\/strong><\/sup><\/a> in Accountability, and to warn their people when they return to them, so that they may take heed.\u201d<\/strong><\/p>\n\n\n\n

This verse urges groups of The Faithful to travel the earth, growing in knowledge and Accountability, studying the wonder that is Creation and meeting other peoples and benefitting from their knowledge with the goal of BRINGING THAT KNOWLEDGE HOME.   Arabic-readers can see the footnote[10]<\/sup><\/a>  expressing one understanding of this verse by an early (6th century after Hijra) commentator, Tubrusi<\/a>, who quoted Al Jiba\u2019i in stating clearly that \u2018nafara\u2019 is to go out in pursuit of knowledge, and quoted Al-Qadi in stating that the indication is that \u2018tafaqquh\u2019 (knowledge, understanding and experience) CAN ONLY BE OBTAINED ABROAD!  It is amazing that later generations limited themselves to the narrowest interpretations, resulting in centuries of ignorance and hindrance.  It is no wonder that our youth went forth in pursuit of knowledge despite society\u2019s restrictions, and it is tragic that most have not returned to raise the standards back home. <\/p>\n\n\n\n

Rereading this verse shows us how important it is to understand that the goal for leaving in the first place is to better our own society. But we cannot blame our youth for not returning: We haven\u2019t prepared favorable conditions for them to return to, and we shall continue in the foreseeable future to suffer from this \u2018brain-drain.\u2019 <\/p>\n\n\n\n

To wrap up this topic:<\/p>\n\n\n\n

Due to understanding \u2018deen\u2019 as \u2018religion,\u2019 and \u2018nafara\u2019 as heading out in battle, and due to the fact that knowledge of accountability at the time of revelation was indeed to be had in the Prophet\u2019s presence, the understanding of this verse became restricted to the time of revelation:  It became static.<\/p>\n\n\n\n

In comparison, prior to that, by understanding the Qur\u2019an as revealed, the earliest Faithful became very successful; they travelled the earth,<\/a> observing, learning, and teaching.  <\/p>\n\n\n\n

In fact, traveling in pursuit of knowledge was common during early times, and many of us are familiar with the following two Hadeeth of the Prophet, peace upon him:<\/p>\n\n\n\n

\u201cPursue knowledge even in China.  The pursuit of knowledge is incumbent upon every Muslim, and the angels lower their wings to the seeker of knowledge in approval of that which he seeks.\u201d[11]<\/sup><\/a><\/p>\n\n\n\n

Although reference to China in this Hadeeth is considered weak, mentioning this faraway land across the oceans serves to portray the aspirations of that era as well as the accomplishments:   Just imagine, the mosque of Guangzhou, China was built more than 1,300 years ago!<\/p>\n\n\n\n

\u201cSeeking knowledge is an obligation upon every Muslim, and everything asks forgiveness for the seeker of knowledge, even the fish in the sea.\u201d[12]<\/sup><\/a><\/p>\n\n\n\n

Amazing Hadeeth! Our ignorance has already impacted nature, the seas in particular, and knowing now that even the fish would be \u2018praying\u2019 for us is very humbling and shows us creation clearly that as one interactive unit.<\/p>\n\n\n\n

6. Verse 123 is often taken out of context by extremists on both sides, some to justify their acts \u2018in the name of Islam\u2019 \u2013 AND others to justify their acts against it.  But before we discuss what commentators have pointed out regarding specific verse context, let\u2019s look at evidence from general Qur\u2019anic context<\/em>, precise translation<\/em>, and gist<\/em> (the essential idea of an argument):<\/p>\n\n\n\n

 <\/strong>In Yusuf Ali\u2019s translation:
\u201cO ye who believe! fight the unbelievers who gird you about and let them find firmness in you: and know that God is with those who fear Him.\u201d<\/strong><\/p>\n\n\n\n

\u00b7   General context:  These Deniers can only be aggressors because the Qur\u2019an in many instances, including HQ 2: 190<\/a>, forbids fighting against non-aggressors. The Qur\u2019an actually tells us to deal with kindness and justice with non-aggressors HQ 60:8<\/a>!<\/p>\n\n\n\n

\u00b7   Linguistic explanation: The beginning of Verse 123<\/a> calls upon Those Who Attained Faith to fight (only) those among the Deniers who are closing in on them<\/em><\/strong>.  We can see different translations<\/a> using words like \u2018who hem you in.\u2019  Yusuf Ali explained it best (lawyer)!<\/p>\n\n\n\n

\u00b7   Gist:  Since this verse tells Those Who Attained Faith to let such Deniers find firmness in them, this indicates that \u2018firmness\u2019 is what the Deniers should find <\/em>when they do something to the Those Who Attained Faith, which indicates that the Deniers are the perpetrators (had Those Who Attained Faith been the perpetrators, the verse would have told them to show<\/em> firmness, not to let it be found).<\/p>\n\n\n\n

\u00b7   Specific verse context:  Some commentators have pointed out that the four verses (124<\/a>– 125<\/a>– 126<\/a>– 127<\/a>) show quite clearly that the injunction in verse 123 is related specifically to the time of Revelation because each of these verses refers to \u2018while the Qur\u2019an is being revealed<\/em>.\u2019  Therefore, it is important to note that Verses 123-127 are connected and should be read and understood together.<\/p>\n\n\n\n

Interestingly, this is also a valid argument, because the pronouns in each verse after the first, refers to a noun in the preceding verse.  For example (see various interpretations)<\/a> the pronoun in verse 124 \u2018some of them\u2019<\/em>  \u0645\u0646\u0647\u0645 refers to \u2018the unbelievers who gird about you\u2019 \u0627\u0644\u0630\u064a\u0646 \u064a\u0644\u0648\u0646\u0643\u0645 \u0645\u0646 \u0627\u0644\u0643\u0641\u0627\u0631  mentioned in verse 123, so according to Ali\u2019s translation of 124:<\/p>\n\n\n\n

\u201cWhenever there cometh down a sura, some of them<\/u> say:\u2026\u201d<\/strong><\/p>\n\n\n\n

Notice that, unfortunately, Muhammad Asad\u2019s adds extra words- his own:<\/p>\n\n\n\n

\u2018Yet whenever a s\u016brah [of this divine writ] is bestowed from on high, some of the deniers of the truth<\/em> are prone to ask\u2026\u2019<\/strong><\/p>\n\n\n\n

Asad should have said: \u2018\u2026some of THEM are prone to ask<\/em>\u2026\u2019! Why is that important?   <\/em>Because it shows that these verses are grammatically connected and relate specifically to that time when a \u2018sura\u2019 was being revealed\u2026 meaning to the TIME of revelation, and that this specific case can never be repeated after the Prophet\u2019s death, peace upon him.<\/p>\n\n\n\n

7.  Actually, the Prophet, peace upon him, implemented standards for warfare that were unknown at the time, and are still far higher than the best standards actually practiced <\/em>today.<\/p>\n\n\n\n

Well known are the instructions his successor, Abu-Bakr, gave the leader of his campaign against the Byzantines \u2018Usama Ibn Zaid.\u2019<\/p>\n\n\n\n

Historic background: The Byzantines were killing their subjects who embraced Islam; one such person they killed was their ruler over Ma\u2019an, in present-day Jordan, \u2018Farwa Ibn Amr al Juthami.\u2019 Usama Ibn Zaid\u2019s campaign against them was for that reason, just as much as the earlier campaign of \u2018Mu\u2019ta \u0645\u0624\u062a\u0629 had taken place in retaliation for their killing the Prophet\u2019s emissary to them- a flagrant breach of world-recognized protocol.  That <\/em>campaign was led by Usama\u2019s father, Zaid, who was killed.<\/p>\n\n\n\n

So it was fitting for young Usama to lead the army.  He was reminded by Abu Bakr, as follows:<\/p>\n\n\n\n

\u00b7  Do not kill a woman, a child, or an old man.<\/p>\n\n\n\n

\u00b7  Do not cut fruit- trees or palms, and do not burn them.<\/p>\n\n\n\n

\u00b7  Do not demolish anything built.<\/p>\n\n\n\n

\u00b7  Do not slaughter a sheep, a cow or a camel except for sustenance.<\/p>\n\n\n\n

\u00b7  Do not betray.<\/p>\n\n\n\n

\u00b7  Do not be vindictive.<\/p>\n\n\n\n

Other instructions were already well-known, such as not to extend battle beyond the battle-ground<\/em> (which means to only fight actual combatants), nor to refuse the opponent\u2019s desire for surrender<\/em>.  The Prophet\u2019s sayings, peace upon him, had also highlighted:<\/p>\n\n\n\n

\u00b7  Do not mutilate.<\/p>\n\n\n\n

\u00b7  Do not mistreat captives (actually, history tells us that Muslims tended to feed their captives better food than they were eating themselves).<\/p>\n\n\n\n

\u00b7 You will come across people who devote themselves to their places of worship:  Leave them alone to their devotion<\/strong>.<\/p>\n\n\n\n

VERY advanced standards indeed.<\/p>\n\n\n\n

Aside:<\/p>\n\n\n\n

Although we may be straying from our verses, we have to counter arguments with both Qur\u2019anic and historic fact.  It does not<\/em> matter on which side the extremists happen to be.  All extremists harm us equally!<\/p>\n\n\n\n

Arabic-readers can take a look at a study from the Department of Law of the Mansoora University, Egypt: \u0627\u0644\u062a\u0637\u0648\u0631 \u0627\u0644\u062a\u0627\u0631\u064a\u062e\u064a \u0644\u0642\u0648\u0627\u0639\u062f \u062a\u0646\u0638\u064a\u0645 \u0627\u0644\u062d\u0631\u0628 <\/a>which shows us how the world was when these \u2018Islamic principles\u2019 appeared, and how the rules of engagement evolved until the present day.  What is also interesting in this report is their mentioning of the predicament faced by the Roman Empire after it embraced Christianity in 313 AD: How could it reconcile the peaceful Faith it had embraced with its warfare?<\/em>  Here \u2018Saint Augustine\u2019 came to the rescue, showing that: \u201cJoining in a war under the leadership of a legitimate Leader with the goal of doing good deeds and avoiding Satan is not a Sin.\u201d (end quote.)<\/p>\n\n\n\n

Actually, Saint Augustine\u2019s input constituted what came to be called, the \u2018Just War Doctrine,\u2019<\/a>  taken by some to be an \u2018abrogation\u2019 of what Jesus had preached of Peacefulness, bringing Christianity back to Old Testament teachings.  We need not go into how this doctrine was implemented by the Spaniards and Portuguese, leading to their annihilation of entire nations and cultures living oceans away.  Anyone with some education would know that the world\u2019s worst massacres were NOT committed by Muslims.  Yet, surfing the net we can see that people today can say whatever they want, and there is material everywhere (on Judaism, Christianity, Islam) to be cherry-picked by those who wish to do that.  Certain Qur\u2019anic verses (such as today\u2019s verse 9:123) have been taken out of context and highlighted, as well as verses from the Old Testament, such as from \u2018Numbers 31:17-18<\/a>,\u2019 and \u2018Deuteronomy 20:12-16<\/a>.\u2019   Even in issues related to slavery, sex, concubines, polygyny, hell, damnation \u2026 by putting relevant words into search engines at any \u2018holy scripture\u2019 website, people intent on finding fault will find as much, if not more, material in Biblical references to contest with than in the Qur\u2019an.<\/p>\n\n\n\n

But what a sorry way to spend one\u2019s time. A seeker of Peace would find no pleasure in such a fruitless campaign.<\/p>\n\n\n\n

Finding fault with other people as a way to promote one\u2019s own beliefs only adds to  humanity\u2019s problems!  <\/strong><\/p>\n\n\n\n

This reminds me of what the Austrian psychologist Alfred Adler once said, \u201cIt is easier to fight for one\u2019s principles than to live up to them!\u201d<\/em><\/p>\n\n\n\n

Which brings us to our conclusion:<\/p>\n\n\n\n

It is paramount for educated, unbiased persons (or simply anyone who truly desires peace) to RECOGNIZE THE BEST OF EACH OTHER;<\/strong> it is also advisable that we neither generalize nor stereotype when a bad example comes our way.  Such acts only serve to widen our divide, since extremists -having failed to live up to their principles- will use them for their own ends.    <\/strong><\/p>\n\n\n\n

It is only by challenging extremist views (those amongst ourselves before others) and accosting perpetrators of violence (similarly) \u2013without stigmatizing and making enemies of those who share that ethnicity or religious background- that Justice can be served and Peace achieved.<\/strong><\/p>\n\n\n\n

8.  Coming to the end of Suratul Tawbah we look at verses 124-129:<\/p>\n\n\n\n

We notice how the Qur\u2019an describes the effect each Revelation had: <\/p>\n\n\n\n

In Verse 124 it spoke of each revealed Surah increasing the Faithful in faith, and actually serving to make them feel \u2018bishr,\u2019 feel exhilarated by glad tidings.<\/p>\n\n\n\n

Verse 125<\/a> shows us the contrast; each revelation adds to the turmoil of those who are afflicted in their hearts\/minds (most probably the hypocrites) with the result that they finally die as Deniers, earning that title.<\/p>\n\n\n\n

Verses 126, 127 continue to speak of them (the hypocrites) who seem to have been sent various tests (trials by fire) where they had a chance to repent or to do the right thing but to no avail: They neither repent nor do they reflect and remember.  To the contrary; they look at each other and creep away (being the \u2018munaafiqeen\u2019 that they are; \u2018escape artists,\u2019 as mentioned earlier, diving into their tunnels to escape).  But as they physically back out, God allows their hearts\/minds to back out as well, for they are a people who do not grasp the knowledge sent to them. <\/p>\n\n\n\n

It is really hard to imagine how someone can remain a hypocrite even while the verses are revealed exposing them, especially knowing that they fear revelation (Q.9:64).<\/a><\/p>\n\n\n\n

9. Verse 128<\/a> is a wonderful verse about the Messenger, announcing him as:<\/p>\n\n\n\n

– One of your own -if read \u2018min anfusikum\/ …..\u0645\u0646 \u0623\u0646\u0641\u064f\u0633\u0643\u0645\u2019 (diacritic mark=Dhammah)<\/p>\n\n\n\n

-The most honorable of you -if read \u2018min anfasikum\/ …..\u0645\u0646 \u0623\u0646\u0641\u064e\u0633\u0643\u0645\u2019  (diacritic mark= fat-Hah)<\/p>\n\n\n\n

The first would be understood to be a call to the Arabs of the time, that he was one of them, while the second would be to them and all humanity, of which he was the most honorable.<\/p>\n\n\n\n

This verse highlights the Prophet\u2019s great qualities and his relationship to his people and the Faithful, peace upon him.<\/p>\n\n\n\n

Finally, Verse 129<\/a> brings Suratul Tawbah to a conclusion, telling the listener to say -when all others turn away:<\/p>\n\n\n\n

\u201cGod suffices me, there is no god but He, upon Him do I rely, and He is the Lord-Sustainer of the great Arch <\/strong>(of Creation)!<\/p>\n\n\n\n

What a beautiful prayer of reliance to end this Surah which -from its very first verse- was full of difficult circumstances which required faith, trust, patience, and reliance on God.<\/p>\n\n\n\n

A helpful, heartwarming verse to repeat daily!<\/p>\n\n\n\n

Enough said!<\/p>\n\n\n\n

Our next Reading is from HQ 10: 1-10.  A new Chapter!<\/strong><\/p>\n\n\n\n

Peace unto all!<\/strong><\/strong><\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> The word \u201csaa\u2019iHeen\u201d (in all forms) appears in the Qur\u2019an three times; once speaking to the Prophet\u2019s wives using words similar to the above verse -in the feminine plural to praise women who are \u201csaa\u2019iHaat\/\u0633\u0627\u0626\u062d\u0627\u062a\u201d- and once using the imperative plural verb \u2018seehu\/\u0633\u064a\u062d\u0648\u0627\u2019 which we encountered at the beginning of this sura\/chapter (Q.9:2) telling the idol-worshippers of the time that they had four months of reprieve where they could \u2018roam freely\u2019 through the land<\/p>\n\n\n\n

 (\u0641\u064e\u0633\u0650\u064a\u062d\u064f\u0648\u0627 \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0623\u064e\u0631\u0652\u0628\u064e\u0639\u064e\u0629\u064e \u0623\u064e\u0634\u0652\u0647\u064f\u0631……)<\/p>\n\n\n\n

[2]<\/a>\u0627\u0628\u0646 \u0641\u0627\u0631\u0633:<\/strong><\/p>\n\n\n\n

\u0633\u064a\u062d: \u064a\u0642\u0627\u0644 \u0633\u0627\u062d \u0641\u064a \u0627\u0644\u0623\u0631\u0636. \u0642\u0627\u0644 \u0627\u0644\u0644\u0647 \u062c\u0644\u0651 \u062b\u0646\u0627\u0624\u0647: {\u0641\u064e\u0633\u0650\u064a\u062d\u064f\u0648\u0627 \u0641\u0650\u064a \u0627\u0644\u0623\u064e\u0631\u0652\u0636\u0650 \u0623\u064e\u0631\u0652\u0628\u064e\u0639\u064e\u0629\u064e \u0623\u064e\u0634\u0652\u0647\u064f\u0631\u064d} [\u0627\u0644\u062a\u0648\u0628\u0629 2]\u060c \u0648\u0627\u0644\u0633\u064e\u0651\u064a\u0652\u062d: \u0627\u0644\u0645\u0627\u0621 \u0627\u0644\u062c\u0627\u0631\u064a… \u0648\u0645\u0645\u0627 \u064a\u062f\u0644\u064f\u0651 \u0639\u0644\u0649 \u0635\u062d\u0651\u0629 \u0647\u0630\u0627 \u0627\u0644\u0642\u064a\u0627\u0633 \u0642\u0648\u0644\u064f\u0647\u0645 \u0633\u0627\u062d \u0627\u0644\u0638\u0651\u0644\u064f\u0651\u060c \u0625\u0630\u0627 \u0641\u0627\u0621. \u0648\u0627\u0644\u0633\u064e\u0651\u064a\u0652\u062d: \u0627\u0644\u0639\u064e\u0628\u0627\u0621\u0629 \u0627\u0644\u0645\u062e\u0637\u064e\u0651\u0637\u0629. \u0648\u0633\u0645\u0650\u0651\u064a \u0628\u0630\u0644\u0643 \u062a\u0634\u0628\u064a\u0647\u0627\u064b \u0644\u062e\u0637\u0648\u0637\u0647\u0627 \u0628\u0627\u0644\u0634\u064e\u0651\u064a\u0621 \u0627\u0644\u062c\u0627\u0631\u064a.<\/p>\n\n\n\n

\u0627\u0644\u0623\u0635\u0641\u0647\u0627\u0646\u064a:<\/strong><\/p>\n\n\n\n

\u0627\u0644\u0633\u0627\u0626\u062d: \u0627\u0644\u0645\u0627\u0621 \u0627\u0644\u062f\u0627\u0626\u0645 \u0627\u0644\u062c\u0631\u064a\u0629 \u0641\u064a \u0633\u0627\u062d\u0629\u060c \u0648\u0633\u0627\u062d \u0641\u0644\u0627\u0646 \u0641\u064a \u0627\u0644\u0623\u0631\u0636: \u0645\u0631 \u0645\u0631 \u0627\u0644\u0633\u0627\u0626\u062d \u0642\u0627\u0644: }\u0641\u0633\u064a\u062d\u0648\u0627 \u0641\u064a \u0627\u0644\u0623\u0631\u0636 \u0623\u0631\u0628\u0639\u0629 \u0623\u0634\u0647\u0631{ [\u0627\u0644\u062a\u0648\u0628\u0629\/2]\u060c \u0648\u0631\u062c\u0644 \u0633\u0627\u0626\u062d \u0641\u064a \u0627\u0644\u0623\u0631\u0636 \u0648\u0633\u064a\u0627\u062d\u060c \u0648\u0642\u0648\u0644\u0647:}\u0627\u0644\u0633\u0627\u0626\u062d\u0648\u0646{ [\u0627\u0644\u062a\u0648\u0628\u0629\/112]\u060c \u0623\u064a: \u0627\u0644\u0635\u0627\u0626\u0645\u0648\u0646\u060c \u0648\u0642\u0627\u0644: }\u0633\u0627\u0626\u062d\u0627\u062a{ [\u0627\u0644\u062a\u062d\u0631\u064a\u0645\/5]\u060c \u0623\u064a: \u0635\u0627\u0626\u0645\u0627\u062a\u060c \u0642\u0627\u0644 \u0628\u0639\u0636\u0647\u0645: \u0627\u0644\u0635\u0648\u0645 \u0636\u0631\u0628\u0627\u0646: \u062d\u0643\u0645\u064a\u060c \u0648\u0647\u0648 \u062a\u0631\u0643 \u0627\u0644\u0645\u0637\u0639\u0645 \u0648\u0627\u0644\u0645\u0646\u0643\u062d\u060c \u0648\u0635\u0648\u0645 \u062d\u0642\u064a\u0642\u064a\u060c \u0648\u0647\u0648 \u062d\u0641\u0638 \u0627\u0644\u062c\u0648\u0627\u0631\u062d \u0639\u0646 \u0627\u0644\u0645\u0639\u0627\u0635\u064a \u0643\u0627\u0644\u0633\u0645\u0639 \u0648\u0627\u0644\u0628\u0635\u0631 \u0648\u0627\u0644\u0644\u0633\u0627\u0646\u060c \u0641\u0627\u0644\u0633\u0627\u0626\u062d: \u0647\u0648 \u0627\u0644\u0630\u064a \u064a\u0635\u0648\u0645 \u0647\u0630\u0627 \u0627\u0644\u0635\u0648\u0645 \u062f\u0648\u0646 \u0627\u0644\u0635\u0648\u0645 \u0627\u0644\u0623\u0648\u0644\u060c \u0648\u0642\u064a\u0644: \u0627\u0644\u0633\u0627\u0626\u062d\u0648\u0646 \u0647\u0645 \u0627\u0644\u0630\u064a\u0646 \u064a\u062a\u062d\u0631\u0648\u0646 \u0645\u0627 \u0627\u0642\u062a\u0636\u0627\u0647 \u0642\u0648\u0644\u0647: }\u0623\u0641\u0644\u0645 \u064a\u0633\u064a\u0631\u0648\u0627 \u0641\u064a \u0627\u0644\u0623\u0631\u0636 \u0641\u062a\u0643\u0648\u0646 \u0644\u0647\u0645 \u0642\u0644\u0648\u0628 \u064a\u0639\u0642\u0644\u0648\u0646 \u0628\u0647\u0627 \u0623\u0648 \u0622\u0630\u0627\u0646 \u064a\u0633\u0645\u0639\u0648\u0646 \u0628\u0647\u0627{ [\u0627\u0644\u062d\u062c\/46].<\/p>\n\n\n\n

[3]<\/a> {\u0671\u0644\u0633\u064e\u0651\u0640\u0670\u0626\u0650\u062d\u064f\u0648\u0646\u064e} \u0627\u0644\u0635\u0627\u0626\u0645\u0648\u0646 \u0634\u0628\u0647\u0648\u0627 \u0628\u0630\u0648\u064a \u0627\u0644\u0633\u064a\u0627\u062d\u0629 \u0641\u064a \u0627\u0644\u0623\u0631\u0636 \u0641\u064a \u0627\u0645\u062a\u0646\u0627\u0639\u0647\u0645 \u0645\u0646 \u0634\u0647\u0648\u0627\u062a\u0647\u0645. \u0648\u0642\u064a\u0644 \u0647\u0645 \u0637\u0644\u0628\u0629 \u0627\u0644\u0639\u0644\u0645 \u064a\u0633\u064a\u062d\u0648\u0646 \u0641\u064a \u0627\u0644\u0623\u0631\u0636 \u064a\u0637\u0644\u0628\u0648\u0646\u0647 \u0641\u064a \u0645\u0638\u0627\u0646\u0647.<\/p>\n\n\n\n

[4]<\/a> \u0623\u0648\u0647: \u064a\u0642\u0627\u0644 \u062a\u0623\u064e\u0648\u0651\u0647 \u0625\u0630\u0627 \u0642\u0627\u0644 \u0623\u064e\u0648\u064e\u0651\u0647\u0652 \u0648\u0623\u064e\u0648\u0652\u0647\u0650 \u0648\u0627\u0644\u0639\u0631\u0628 \u062a\u0642\u0648\u0644 \u0630\u0644\u0643. \u0642\u0627\u0644:<\/p>\n\n\n\n

\u0625\u0630\u0627 \u0645\u0627 \u0642\u0645\u062a\u064f \u0623\u064e\u0631\u0652\u062d\u064f\u0644\u064f\u0647\u0627 \u0628\u0650\u0644\u064e\u064a\u0644\u064d *** \u062a\u0623\u064e\u0648\u064e\u0651\u0647\u064f \u0622\u0647\u064e\u0629 \u0627\u0644\u0631\u064e\u0651\u062c\u064f\u0644\u0650 \u0627\u0644\u062d\u064e\u0632\u0650\u064a\u0646\u0650<\/p>\n\n\n\n

\u0648\u0642\u0648\u0644\u0640\u0647 \u062a\u0639\u0627\u0644\u0649: {\u0625\u0646\u064e\u0651 \u0625\u0628\u0652\u0631\u0627\u0647\u0650\u064a\u0645\u064e \u0644\u0623\u064e\u0648\u064e\u0651\u0627\u0647\u064c \u062d\u064e\u0644\u0650\u064a\u0645\u064c [\u0627\u0644\u062a\u0648\u0628\u0629 114]\u060c \u0647\u0648 \u0627\u0644\u062f\u064e\u0651\u0639\u064e\u0651\u0627\u0621. \u0623\u064e\u0648\u064e\u0651\u0647\u0652 \u0641\u064a\u0647 \u0644\u063a\u0627\u062a\u064c: \u0645\u062f\u064f\u0651 \u0627\u0644\u0623\u0644\u0641 \u0648\u062a\u0634\u062f\u064a\u062f \u0627\u0644\u0648\u0627\u0648\u060c \u0648\u0642\u0635\u0631 \u0627\u0644\u0623\u0644\u0641 \u0648\u062a\u0634\u062f\u064a\u062f \u0627\u0644\u0648\u0627\u0648\u060c \u0648\u0645\u062f\u0651 \u0627\u0644\u0623\u0644\u0641 \u0648\u062a\u062e\u0641\u064a\u0641 \u0627\u0644\u0648\u0627\u0648. \u0648\u0623\u064e\u0648\u0652\u0647 \u0628\u0633\u0643\u0648\u0646 \u0627\u0644\u0648\u0627\u0648 \u0648\u0643\u0633\u0631 \u0627\u0644\u0647\u0627\u0621\u060c \u0648\u0623\u064e\u0648\u0650\u0651\u0647\u0652 \u0628\u062a\u0634\u062f\u064a\u062f \u0627\u0644\u0648\u0627\u0648 \u0648\u0643\u0633\u0631\u0647\u0627 \u0648\u0633\u0643\u0648\u0646 \u0627\u0644\u0647\u0627\u0621\u060c \u0648\u0622\u0647\u0650 \u0648\u0622\u0648\u0650\u060c \u0648\u0623\u064e\u0648\u0651\u062a\u064e\u0627\u0647.<\/p>\n\n\n\n

Note that the English \u2018Oh!\u2019 must be closely related to Arabic!<\/p>\n\n\n\n

[5]<\/a> The root-verb here is \u2018faqaha,\u2019 from which we get the noun \u2018Fiqh.\u2019<\/p>\n\n\n\n

Ibn Faris tells us that \u2018faqaha\u2019 is the grasping of something and the knowledge of it\u2026, and every knowledge of something is \u2018fiqh.\u2019<\/p>\n\n\n\n

 \u0641\u0642\u0647: \u0623\u0635\u0644\u064c \u0648\u0627\u062d\u062f \u0635\u062d\u064a\u062d\u060c \u064a\u062f\u0644\u064f\u0651 \u0639\u0644\u0649 \u0625\u062f\u0631\u0627\u0643\u0650 \u0627\u0644\u0634\u064e\u0651\u064a\u0621 \u0648\u0627\u0644\u0639\u0650\u0644\u0652\u0645\u0650 \u0628\u0647. \u062a\u0642\u0648\u0644: \u0641\u064e\u0642\u0650\u0647\u0652\u062a\u064f \u0627\u0644\u062d\u062f\u064a\u062b \u0623\u0641\u0652\u0642\u064e\u0647\u064f\u0647. \u0648\u0643\u0644\u064f\u0651 \u0639\u0650\u0644\u0652\u0645\u064d \u0628\u0634\u064a\u0621\u064d \u0641\u0647\u0648 \u0641\u0650\u0642\u0652\u0647<\/p>\n\n\n\n

[6]<\/a>    \u0627\u0628\u0646 \u0641\u0627\u0631\u0633: “\u0646\u0641\u0631: \u0623\u0635\u0644\u064c \u0635\u062d\u064a\u062d \u064a\u062f\u0644\u064f\u0651 \u0639\u0644\u0649 \u062a\u062c\u0627\u0641\u064d \u0648\u062a\u0628\u0627\u0639\u062f. \u0645\u0646\u0647 \u0646\u064e\u0641\u064e\u0631 \u0627\u0644\u062f\u0651\u0627\u0628\u0651\u0629\u064f \u0648\u063a\u064a\u0631\u064f\u0647 \u0646\u0650\u0641\u0627\u0631\u0627\u064b\u060c \u0648\u0630\u0644\u0643 \u062a\u064e\u062c\u0627\u0641\u0650\u064a\u0647\u0650 \u0648\u062a\u0628\u0627\u0639\u064f\u062f\u064f\u0647 \u0639\u0646 \u0645\u0643\u0627\u0646\u0650\u0647 \u0648\u0645\u064e\u0642\u0631\u0650\u0651\u0647. \u0648\u064a\u0648\u0645 \u0627\u0644\u0646\u064e\u0651\u0641\u0652\u0631: \u064a\u0648\u0645\u064e \u064a\u064e\u0646\u0641\u0650\u0631 \u0627\u0644\u0646\u0651\u0627\u0633\u064f \u0639\u0646 \u0645\u0650\u0646\u0649\u064b.”<\/p>\n\n\n\n

[7]<\/strong><\/a>\u0623\u0631\u064e\u0623\u064e\u064a\u0652\u062a\u064e \u0627\u0644\u064e\u0651\u0630\u0650\u064a \u064a\u064f\u0643\u064e\u0630\u0650\u0651\u0628\u064f \u0628\u0650\u0627\u0644\u062f\u0650\u0651\u064a\u0646\u0650 \ufd3f\u0661\ufd3e \u0641\u064e\u0630\u064e\u0670\u0644\u0650\u0643\u064e \u0627\u0644\u064e\u0651\u0630\u0650\u064a \u064a\u064e\u062f\u064f\u0639\u064f\u0651 \u0627\u0644\u0652\u064a\u064e\u062a\u0650\u064a\u0645\u064e \ufd3f\u0662\ufd3e<\/strong> <\/strong>\u0648\u064e\u0644\u064e\u0627 \u064a\u064e\u062d\u064f\u0636\u064f\u0651 \u0639\u064e\u0644\u064e\u0649\u0670 \u0637\u064e\u0639\u064e\u0627\u0645\u0650 \u0627\u0644\u0652\u0645\u0650\u0633\u0652\u0643\u0650\u064a\u0646\u0650 \ufd3f\u0627\u0644\u0645\u0627\u0639\u0648\u0646: \u0663\ufd3e<\/strong> <\/strong><\/p>\n\n\n\n

[8]<\/a> Remember Sura 109:<\/p>\n\n\n\n

(SAY: “O you, The Deniers! (1) I do not worship that which you worship, (2)<\/p>\n\n\n\n

and neither do you worship that which I worship! (3) And I will not worship that which you have worshipped (4) and neither will you worship that which I worship. (5)<\/p>\n\n\n\n

Yours is your deen\/accountability standard while my Deen\/Accountability Standard is mine (6)<\/strong><\/p>\n\n\n\n

[9]<\/a> The root-verb here is \u2018faqaha,\u2019 from which we get the noun \u2018Fiqh.\u2019<\/p>\n\n\n\n

Ibn Faris tells us that \u2018faqaha\u2019 is the grasping of something and the knowledge of it\u2026, and every knowledge of something is \u2018fiqh.\u2019<\/p>\n\n\n\n

 \u0641\u0642\u0647: \u0623\u0635\u0644\u064c \u0648\u0627\u062d\u062f \u0635\u062d\u064a\u062d\u060c \u064a\u062f\u0644\u064f\u0651 \u0639\u0644\u0649 \u0625\u062f\u0631\u0627\u0643\u0650 \u0627\u0644\u0634\u064e\u0651\u064a\u0621 \u0648\u0627\u0644\u0639\u0650\u0644\u0652\u0645\u0650 \u0628\u0647. \u062a\u0642\u0648\u0644: \u0641\u064e\u0642\u0650\u0647\u0652\u062a\u064f \u0627\u0644\u062d\u062f\u064a\u062b \u0623\u0641\u0652\u0642\u064e\u0647\u064f\u0647. \u0648\u0643\u0644\u064f\u0651 \u0639\u0650\u0644\u0652\u0645\u064d \u0628\u0634\u064a\u0621\u064d \u0641\u0647\u0648 \u0641\u0650\u0642\u0652\u0647<\/p>\n\n\n\n

<\/a> <\/p>\n\n\n\n

[10]”\u0639\u0646 \u0627\u0644\u062c\u0628\u0627\u0626\u064a \u0642\u0627\u0644: \u0648\u0627\u0644\u0645\u0631\u0627\u062f \u0628\u0627\u0644\u0646\u0641\u0631 \u0647\u0646\u0627: \u0627\u0644\u062e\u0631\u0648\u062c \u0644\u0637\u0644\u0628 \u0627\u0644\u0639\u0644\u0645\u060c \u0648\u0625\u0646\u0645\u0627 \u0633\u0645\u064a \u0630\u0644\u0643 \u0646\u0641\u0631\u0627 \u0644\u0645\u0627 \u0641\u064a\u0647 \u0645\u0646 \u0645\u062c\u0627\u0647\u062f\u0629 \u0623\u0639\u062f\u0627\u0621 \u0627\u0644\u062f\u064a\u0646. \u0642\u0627\u0644 \u0627\u0644\u0642\u0627\u0636\u064a \u0623\u0628\u0648 \u0639\u0627\u0635\u0645: \u0648\u0641\u064a \u0647\u0630\u0627 \u062f\u0644\u064a\u0644 \u0639\u0644\u0649 \u0627\u062e\u062a\u0635\u0627\u0635 \u0627\u0644\u063a\u0631\u0628\u0629 \u0628\u0627\u0644\u062a\u0641\u0642\u0647\u060c \u0648\u0623\u0646 \u0627\u0644\u0627\u0646\u0633\u0627\u0646 \u064a\u062a\u0641\u0642\u0647 \u0641\u064a \u0627\u0644\u063a\u0631\u0628\u0629 \u0645\u0627 \u0644\u0627 \u064a\u0645\u0643\u0646\u0647 \u0630\u0644\u0643 \u0641\u064a \u0627\u0644\u0648\u0637\u0646.”<\/p>\n\n\n\n

[11]<\/a> “\u0627\u0637\u0644\u064f\u0628\u064f\u0648\u0627 \u0627\u0644\u0639\u0644\u0645\u064e \u0648\u0644\u0648 \u0628\u0627\u0644\u0635\u064a\u0646\u0650\u060c \u0641\u0625\u0646\u064e\u0651 \u0637\u0644\u0628\u064e \u0627\u0644\u0639\u0644\u0645\u0650 \u0641\u0631\u064a\u0636\u0629\u064c \u0639\u0644\u0649 \u0643\u0644\u0650\u0651 \u0645\u0633\u0644\u0645\u064d\u060c \u0648\u0625\u0646\u064e\u0651 \u0627\u0644\u0645\u0644\u0627\u0626\u0643\u0629\u064e \u0644\u064e\u062a\u064e\u0636\u064e\u0639\u064f \u0623\u064e\u062c\u0652\u0646\u0650\u062d\u064e\u062a\u064e\u0647\u0627 \u0644\u0637\u0627\u0644\u0628\u0650 \u0627\u0644\u0639\u0644\u0645\u0650 \u0631\u0650\u0636\u064b\u0627 \u0628\u0645\u0627 \u064a\u064e\u0637\u0652\u0644\u064f\u0628\u064f”<\/p>\n\n\n\n

[12]<\/a> Narrated by Ibn Majah on the authority of Anas bin Malik.<\/p>\n","protected":false},"excerpt":{"rendered":"

Welcome Friends:  Ahlan wa sahlan! I\u2019d like to introduce our dear Readers to another renowned scholar, Arthur J. Arberry, who, in 1955, first published \u2018The Koran Interpreted.\u2019  This book is noteworthy for its lyrical English and considered by some to be the most beautifully translated meanings of the Qur\u2019an in the English Language. In his \u2018Preface,\u2019 Arberry highlights the beauty […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[9],"tags":[],"class_list":["post-608","post","type-post","status-publish","format-standard","hentry","category-quran-blog"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/posts\/608","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/comments?post=608"}],"version-history":[{"count":2,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/posts\/608\/revisions"}],"predecessor-version":[{"id":1578,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/posts\/608\/revisions\/1578"}],"wp:attachment":[{"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/media?parent=608"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/categories?post=608"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/iqraprinciple.com\/ar\/wp-json\/wp\/v2\/tags?post=608"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}