THE CONCEPT of Surah Al-Baqarah Ayah No. 246 to 253

Surah Al-Baqarah Ayah No. 246 to 253

THE CONCEPT:✔️

Keeping in view the context of the ayahs discussed earlier which talks about remain steadfast in the path of Allah, through our efforts, and lives, and doing Shukar- through explicit actions and deeds in ultimate gratitude to Allah. These ayahs are again telling us about our forefathers, at a time after Nabi Mosa, i.e. after the death of Nabi Mosa. As we know there were numerous Nabi, which were appointed to Bani Israel. The ayah 2:246 “Have you not considered the notables of the Children of Israel after Mosa, when they said to a Nabiyyin of theirs, “Appoint a king for us, we will Nuqatil in the Sabeel of Allah?” He said, “Is it possible that, if the Qitaal was Kutiba upon you, you would not Tuqaatil?” They said, “And why would we not Nuqaatil in the Sabeel of Allah, while we were evicted from our homes, along with our children?” But when the Qitaal was Kutiba upon them, they turned away, except for a few of them. And Allah is aware of the Zwalimeen.  This ayah is giving us a summary of what our ancestors did. So the Bani Israel wanted to take revenge of the fact that they were evicted from their homes along with their children, so they asked their Nabi (After the death of Mosa), to appoint a leader, a king, so that they could fight in the Sabeel of Allah. The response from the Nabi was that there is a possibility that once the fighting has been ordained upon you, you would not fight, i.e. turn your backs on your own commitment, which happened later on. Thus, when the fighting was ordained upon them through their Nabi, only a few of them fought, and most of them turned away as most of them were Zwalimeen.

The next ayah 2:247 is telling us that when they asked for a king, a leader to be appointed for them and when Allah has appointed for them a leader/king, they argued against the appointment as 2:247 “And their Nabiy said to them, “Indeed, Allah has appointed Taloot to be your king.” They said, “How can he have the authority over us, while we are Ahaqqu of authority than him, and he has not been given an abundance of the wealth?” He said, “Indeed, Allah has chosen him over you, and has increased him in the knowledge and the Jismi.” For Allah gives Allah’s authority to whomever Yashaau. And Allah is All-encompassing and All- knowing.”  So when Allah appointed for them Taloot as their leader and the king, they were not happy with the appointment as their argument was, how can Taloot have authority over us when he has not been given abundance of wealth. The reply from their Nabi was that Allah has appointed him as your leader and king because of his wealth of knowledge and wisdom as well as the fact that he had statute, the standing and a reputation of high esteem among the people of the Bani Israel.

The next ayah 2:248 is giving further arguments by their Nabi for the appointment of Taloot as their leader as 2:248 “And their Nabiy said to them, “Indeed, an Ayat of his authority is that the chest wherein there is Sakinatun (سَكِينَةٌ)  from you Rabb will come to you as well as the remaining of what the family of Mosa and the family of Haroon had left, carried by the Malaaik. Indeed, in that a Ayaatan for you if you are the Mumineen.”  Thus, the arguments by their Nabi were that Taloot as their leader and the king would be a source of Sakoon from their Rabb, i.e., this would bring settlement, stability, peace and tranquility in their lives from their Rabb as carried by the Malaik of Allah- i.e. through the help and support of Allah’s forces of nature and natural powers. Another argument was that the two earlier Anbiya for the bani-Israel, Musa and Haroon, their household members, and their families also are with the Taloot.

The next ayah 2:249 is misinterpreted and mistranslated to confirm the misconception that Allah would ask them not to drink from a river. 2:249 “And when Taloot set forth with the soldiers, he said, “indeed, Allah will be Mubtalikum you with a Naharin. And whoever Shariba in it, then he/she is not from me..”. This ayah is not at all talking about Nahar as stream or river or Shariba as drinking at all. But in this ayah the word Nahar are all those things that we crave for, desire for in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in) and would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. Similarly, the word Shariba does not mean drinking but being engulfed in, consumed by, absorbed or overwhelmed by. Therefore this ayah is saying that when they got ready to fighting the Jaloot and his soldiers, then their Nabi is warning them, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar..” therefore the Nahar, they would be tested and tried by their worldly desires of peace, easiness, wealth, life, spouse, and children during the hardships of travelling and fight in the way of Allah, in terms of bringing out the real characteristics of the person. So whoever get consumed by it, or absorbed in it, overwhelmed or addicted to it, then that person is not with the Nabi. The next phrase “…and whoever does not taste it, then indeed, he/she is with me, except the one who Aghtarafa Ghurfata with his/her hand…” whoever does not taste it, did not get indulge in it, then that person is with the Nabi. The next phrase “A’ughtarafa Ghufratan” is mistranslated as “A mere sip out of the hand, or a taking a few in the hollow of his hand”. This is a wrong translation. The phrase “except from those who A’ughtarafa Ghufratan, means except those who earn the standing, prestige, higher accolades out of their earnings, perseverance, hard work, and good deeds. Thus, here the Nabi is saying that a person who tastes the Nahar, is not with me, except for those who earn it by themselves as a combination of their Sabr, perseverance, hardwork and Emaan.  The next phrase of the ayah “…But they Sharibu in it, except for a few of them…” is telling us that except of a few of them, most of them got consumed by the Nahar, got absorbed, overwhelmed and engulfed in their worldly desires and did not go with the group to fight in the way of Allah.

The next phrase “…And when he and those who had Emaan with him, overcame it, they said, “We have no strength today against Jaloot and his soldiers.” But those who were certain that they would meet Allah said, “How many a small group has defeated a large group by the permission of Allah. And Allah is with those who are the Sa’bireen.” It is a conversation between those who have Emaan, the Momineen, once they overcame their worldly desire, the Nahar, they were left a few of them, since most got engulfed in the Nahar, they were concerned that they are not strong enough in numbers to overcome Jaloot and his soldiers. But among the Momineen those who were certain of meeting with Allah, shows the level of conviction and certainty of the day of Akhira, and hence their level of relying on Allah and the conviction of their Emaan, they said that it has happened many a times before as well that a small group has defeated a larger one as everything happens as per the permission of Allah. And Allah is always with the Sabireen, that is those who strive with conviction and perseverance, who strive with persistent efforts day in day out, until they reach their goal. Therefore, the next ayah 2:250 is the Duaa by these Momineen at the time going forth to fight Jaloot and his soldiers, 2:250 “And when they went forth to Jaloot and his soldiers, they said, “Our Rabb pour upon us Sabr and reinforce our foothold, and grant us victory over the Kaafireen people.”

Due to their Emaan, and efforts and struggle (Sabr), the next ayah is then telling us that 2:251 “So they defeated them by the permission of Allah, and Dawood killed Jaloot..” that they, the Momineen under the leadership of Taloot defeated Jaloot and his soldiers and their Nabi, Dawood killed Jaloot. The next ayah is telling us what Allah has given to the Nabi as “…Allah gave him authority and wisdom, and taught him from what Yashaau.  In the next phrase “ …and if it were not for Allah propelling people, some by means of others, the earth would have been Fasaadati but Allah possesses Fadalin for the worlds”. Telling us that, if Allah would not have driven some people against others, the Earth would have been destroyed and destruction would have been prevailed. It is only through some people going against those, who had been creating Fasaad on earth, that they could be stopped. Therefore, Allah is saying that it is Allah who is full of Fazal/Fadal for the worlds.

The next two ayahs are talking about Messengers of Allah 2:252 “These are the Ayaat of Allah, which We Natlu-ha to you in Haqq. For Indeed, you are one of the messengers. 2:253 These messengers: We gave Fadalna some of them over others. Among them are some to whom Allah spoke, and Allah raised some of them in Darajaat. We gave Easa, the son of Maryam, the Bayyinaat and supported him with the Ruuhil Qudoos..”. As we know each and every one of us, has Allah’s rooh as a part of our creation. The phrase Rooh-il-Qudoos (بِرُوحِ الْقُدُسِ) is the process of revelations and the hidayah with the same meanings. Whenever Allah says I have supported Easa son of Maryam with Rooh il Qudoos, it means giving strength, providing support Allah’s Revelations and Hidayah.

The next phrase is a description of the nation of Rasool, their behavior after the death of their Rasool. “…And if Allah Shaa’a , those after them would not have Eqtatal each other, after what had come to them of the Bayyinaat; but they disputed; and among them were those who have Emaan and among them were those who did Kufr. And if Allah had Shaa, they would not have Eqtatalu each other, but Allah does what Allah intends”.  After describing that Allah has given different level of Fadal/Fazal, Allah’s bounties on earthly life, but also the Darajaat of the Rasool in the eyes of Allah varies from one another. This ayah is telling us in very clear and concise manner that after the death of Allah’s Rasool, the behavior and conduct of the nation is always to dispute about the Rasool, Allah’s Kitaab, and to fight with each other, in spite of the fact that Allah’s Hidayah has been made Bayyinan, clearly explained in detail, made distinctly clear and obvious through examples by their Rasool. But they disputed and fought with each other, those who are Momin disputed and fought with those who are Kaafir. Since Allah is all powerful over everything, If Allah willed, they would not have disputed, but Allah has given us the free will, the freedom of choice and decision. Once Allah has given us the freewill, the Hidayah through Allah’s Rasool, Allah has kept the decision to follow the right path or the wrong one in our hands. And therefore, Allah does not intervene in these decisions made by mankind in the worldly life.

IMPLEMENTATION IN TODAY’S LIFE🔺

The ayahs from 2:238 to 2:245 are telling us about our forefathers through the events that happened after the death of Musa and Haroon. As we know there were many Rasool and Anbiya that were appointed for Bani Israel, these ayahs are talking about one of their Nabi and their discussions and interactions with that Nabi. These ayahs are also telling us about numerous Messengers of Allah and the behavior of their nations after them. The lessons which we can learn and apply from these ayahs in our day to day-to-day lives are as follows

We have to always remain Saabir, (perseverant and striving with persistent efforts and struggles) striving towards Nahar (all those things that truly crave for, and desire for ourselves and our families such as peace, tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health) by keeping our focus on strengthened Emaan and Amal-e-Swalehat at all times.

Although we can strive for and attain Amwaal and Nahar, we always have to treat these as a Balaa’ from our Rabb, that is such test and trial that should bring out the real characteristics in us being of the positive nature. Whatever we have earned and have been bestowed with by our Rabb, in terms of wealth, prestige, resources, faculties, knowledge etc. we have to spend that for the benefit of others, always remaining in a state of Shaakir and Saabir. As that’s how these things would bring out the best in us and we would be successful in this Balaa.

Under no circumstances should we get engulfed in, consumed by, absorbed or overwhelmed by these things such as popularity, fame, wealth, knowledge etc. as not only these can be addictive in nature but these are also the tools of Shaitan to divert us from the path of Allah making as proud and arrogant. Even if we are much smaller in number, we need to keep in mind while striving against those who create Fasaad on earth, that our reliance and tawakul is only on Allah and our efforts and lives in the Sabeel of Allah would have greater Darajaan with Allah as Allah is always with the Sabireen.

Since Allah has given different level of Fadal/Fazal and Darajaat to Rasool, with some over some of others, it’s only Allah who is the Hikm. For us as Momineen, this is not allowed as per Quran to differentiate or make any distinction between one Rasool or another. At all times we need to be mindful of the behavior and conducts of all earlier and present nations who dispute in matters of Deen, in matters/Ayaat of Kitaab and in matters of their Rasool. Since the Kitaab, the Hidayah is being made Bayyinin, i.e. distinctly made clear with, if we follow the Kitaab, and do not distinguish any Rasool, then it is incumbent upon us to argue to bring out the Haqq, to expose and reveal Allah’s Ayaat as is the trust by Allah, even if that means exposing and fighting those who create Fasaad on earth.
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Google translate as it found, no guarantee:

আজিৰ জীৱনত ৰূপায়ণ🔺

 ২:২৩৮ৰ পৰা ২:২৪৫লৈকে আয়াহবোৰে মুছা আৰু হাৰুণৰ মৃত্যুৰ পিছত ঘটা পৰিঘটনাৰ জৰিয়তে আমাৰ পূৰ্বপুৰুষৰ বিষয়ে কৈছে।  আমি জনা মতে বানি ইজৰাইলৰ বাবে নিযুক্তি দিয়া বহুতো ৰাছুল আৰু আনবিয়া আছিল, এই আয়াহসকলে তেওঁলোকৰ এজন নবী আৰু সেই নবীৰ সৈতে তেওঁলোকৰ আলোচনা আৰু আদান-প্ৰদানৰ কথা কৈছে।  এই আয়াহবোৰে আমাক আল্লাহৰ অসংখ্য ৰাছুল আৰু তেওঁলোকৰ পিছত তেওঁলোকৰ জাতিবোৰৰ আচৰণৰ বিষয়েও কোৱা হৈছে।  এই আয়াহবোৰৰ পৰা আমি যিবোৰ শিক্ষা ল’ব পাৰো আৰু আমাৰ দৈনন্দিন জীৱনত প্ৰয়োগ কৰিব পাৰো সেইবোৰ তলত দিয়া ধৰণৰ

 আমি সদায় ছাবীৰ হৈ থাকিব লাগিব, (অধ্যৱসায়ী আৰু অবিৰত প্ৰচেষ্টা আৰু সংগ্ৰামৰ সৈতে চেষ্টা কৰি) নাহৰৰ দিশত চেষ্টা কৰি (সেই সকলোবোৰ বস্তু যিবোৰে সঁচাকৈয়ে নিজৰ আৰু আমাৰ পৰিয়ালৰ বাবে হাহাকাৰ কৰে, আৰু কামনা কৰে যেনে শান্তি, শান্তি, জাউজ-সঙ্গী, প্ৰতিপত্তি, জনপ্ৰিয়তা,  ষ্টেণ্ডিং আদি মূলতঃ সেই সকলোবোৰ বস্তু যিয়ে আমাৰ মানসিক আৰু মানসিকভাৱে পূৰ্ণ জীৱন আৰু স্বাস্থ্যৰ বাবে প্ৰয়োজনীয়তা আৰু প্ৰয়োজনীয়তা পূৰণ কৰে) সকলো সময়তে শক্তিশালী ইমান আৰু অমল-ই-স্ৱালেহাটৰ ওপৰত আমাৰ মনোনিৱেশ কৰি।

 যদিও আমি আমৱাল আৰু নাহৰৰ বাবে চেষ্টা কৰি লাভ কৰিব পাৰো, তথাপিও আমি এইবোৰক সদায় আমাৰ ৰাব্বৰ পৰা বালা’ হিচাপে গণ্য কৰিব লাগিব, সেয়াই এনেকুৱা পৰীক্ষা আৰু পৰীক্ষা যিয়ে আমাৰ মাজত থকা ইতিবাচক প্ৰকৃতিৰ প্ৰকৃত বৈশিষ্ট্যবোৰ উলিয়াই আনিব লাগে।  আমি যিমানেই উপাৰ্জন কৰিছো আৰু আমাৰ ৰাব্বৰ দ্বাৰা উপাৰ্জন কৰিছো, ধন-সম্পত্তি, প্ৰতিপত্তি, সম্পদ, ক্ষমতা, জ্ঞান আদিৰ ক্ষেত্ৰত আমি সেইখিনি আনৰ লাভৰ বাবে খৰচ কৰিব লাগিব, সদায় ছাকিৰ আৰু চাবিৰৰ অৱস্থাত থাকি।  যিহেতু এইবোৰে আমাৰ মাজত থকা শ্ৰেষ্ঠখিনি এনেদৰেই উলিয়াই আনিব আৰু আমি এই বালাত সফল হ’ম৷

 কোনো কাৰণতে আমি এইবোৰ যেনে জনপ্ৰিয়তা, খ্যাতি, ধন-সম্পত্তি, জ্ঞান আদিৰ মাজত আৱদ্ধ হ’ব, গ্ৰাস কৰিব, গ্ৰহণ কৰিব নালাগে বা আপ্লুত হ’ব নালাগে কিয়নো এইবোৰ কেৱল নিচা প্ৰকৃতিৰেই নহয়, এইবোৰেই আমাক আঁতৰাই নিয়াৰ বাবে শৈতনৰ আহিলাও  আল্লাহৰ পথক অহংকাৰী আৰু অহংকাৰী হিচাপে গঢ়ি তোলা।  আমি সংখ্যাত বহুত কম হ’লেও পৃথিৱীত ফছাদ সৃষ্টি কৰাসকলৰ বিৰুদ্ধে চেষ্টা কৰি থাকোঁতে মনত ৰখা প্ৰয়োজন যে আমাৰ নিৰ্ভৰশীলতা আৰু তৱাকুল কেৱল আল্লাহৰ ওপৰত আৰু আল্লাহৰ ছাবিলত আমাৰ প্ৰচেষ্টা আৰু জীৱনত আল্লাহৰ ওচৰত অধিক দৰজান হ’ব  যেনেকৈ আল্লাহ সদায় ছাবিৰিনৰ লগত থাকে।

যিহেতু আল্লাহে ৰাছুলক বিভিন্ন স্তৰৰ ফাদাল/ফজল আৰু দাৰাজাত দিছে, কিছুমানৰ ওপৰত কিছুমানৰ ওপৰত, গতিকে কেৱল আল্লাহেই হিকম।  আমাৰ বাবে মমিনিন হিচাপে কোৰআন অনুসৰি এইটো এটা ৰাছুল বা আন এটা ৰাছুলৰ মাজত পাৰ্থক্য বা কোনো পাৰ্থক্য কৰিবলৈ অনুমতি দিয়া হোৱা নাই।  সকলো সময়তে আমি দীনৰ বিষয়ত, কিতাবৰ বিষয়/আয়াত আৰু তেওঁলোকৰ ৰছুলৰ বিষয়ত বিতৰ্ক কৰা সকলো পূৰ্বৰ আৰু বৰ্তমানৰ জাতিৰ আচৰণ আৰু আচৰণৰ প্ৰতি সচেতন হোৱাটো প্ৰয়োজন।  যিহেতু কিতাব, হিদায়াহক বায়িনিন কৰা হৈছে, অৰ্থাৎ স্পষ্টভাৱে স্পষ্ট কৰি দিয়া হৈছে, যদি আমি কিতাব অনুসৰণ কৰো, আৰু কোনো ৰাছুলৰ পাৰ্থক্য নকৰো, তেন্তে হকক উলিয়াই আনিবলৈ যুক্তি দিয়া, আল্লাহৰ আয়াত উদঙাই দিয়া আৰু প্ৰকাশ কৰাটো আমাৰ ওপৰত দায়িত্ব  যেনেকৈ আল্লাহৰ আস্থা, যদিও তাৰ অৰ্থ পৃথিৱীত ফছাদ সৃষ্টি কৰাসকলক উদঙাই দিয়া আৰু যুঁজ দিয়া।

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