[Yaadein_Meri] THE MESSENGER SAID: "MY PEOPLE DESERTED QUR'AN"

 

The Messenger said: "My people deserted Qur'an. Verse 30 of Chapter: 25: And the Messenger said that my people deserted Qur'an سورة الفرقان 25 30 وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا   Message of the Quran: Muhammad Asad: 25:30 AND (on that Day] the Apostle will say:23 "0 my Sustainer! Behold, [some of] my people have come to regard this Qur'an as something [that ought to be] discarded !"24 (25:31) For so it is that against every prophet We have set up enemies from among those who are lost in sin:25 yet none can guide and give succour as thy Sustainer does!   23 My interpolation of the words "on that Day" and the (linguistically permissible) attribution of futurity to the past-tense verb qala is based on the identical interpretation of the above phrase by great commentators like Abu Muslim (as quoted by Razi) or Baghawi.   24 I.e., as mere wishful thinking and, therefore, of no account, or as something that in the course of time has "ceased to be relevant". Since many of those whom the message of the Qur'an has reached did and do regard it as a divine revelation and therefore as most "relevant" in every sense of the word, it is obvious that the expression "my people" cannot possibly denote here all of the Prophet's community (either in the national or in the ideological sense of this word), but signifies only such of his nominal followers as have lost all real faith in the Qur'anic message: hence the necessity of interpolating the (elliptically implied) words "some of" before "my people".   25 Cf. 6:112, which refers in very similar terms to the evil forces (shayatin) against which every prophet has had to contend. The "glittering half-truths meant to delude the mind" spoken of in that verse are exemplified in the present passage, prophetically, by the deceptive argument that the Qur'an, having been enunciated fourteen centuries ago, must now be considered "obsolete".   Tafseer Ibn Katheer:   ﴿وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً - وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ وَكَفَى بِرَبِّكَ هَادِياً وَنَصِيراً ﴾ (30. And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.'') v(31. Thus have We made for every Prophet an enemy among the criminals. But sufficient is your Lord as a Guide and Helper.) The Messenger will complain against His Opponents   Allah tells how His Messenger and Prophet Muhammad will say: "O my Lord! Verily, my people deserted this Qur'an.'' The idolators would not listen to the Qur'an, as Allah says: ﴿وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ﴾ (And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of it.'') (41:26). When he would recite Qur'an to them, they would talk nonsense or speak about something else, so that they would not hear it. This is a form of forsaking it and rejecting it, and not believing in it is the same as forsaking it, and not pondering its meanings and trying to understand it is the same as forsaking it, and not acting upon it and following its commandments and heeding its prohibitions is the same as forsaking it, and turning away from it in favor of poetry or other words or songs or idle talk or some other way is the same as forsaking it. We ask Allah, the Most Generous, the Bestower of bounty, the One Who is able to do what He wills, to keep us safe from doing that which earns His wrath and to use us to do that which will earn His pleasure of preserving and understanding His Book, following its commandments night and day in the manner which He loves and which pleases Him, for He is Generous and Kind.   Dr.Hilaalee & Dr. Mohsin Khan:   [025:030] And the Messenger (Muhammad [sal-Allâhu 'alayhi wa sallam]) will say: "O my Lord! Verily, my people deserted this Qur'ân (neither listened to it nor acted on its laws and teachings). Tafheem-ul-Qur'an :Maulana Moudidi:   25:30   And the Messenger will say, "O my Lord, my people had made this Qur'an the object of their ridicule."41 The Arabic word mahjur is capable of several meanings. As such, the sentence may mean:" "these people did not regard the Qur'an as worthy of their consideration: they neither accepted it nor followed it"; or "They considered it to be a nonsense or the delirium of insanity: or "They made it the target of their ridicule and mockery."  The Book Pertaining to Paradise, Its Description, Its Bounties and Its Intimates (Kitab Al-Jannat wa Sifat Na'imiha wa Ahliha) Muslim :: Book 40 : Hadith 6793 Muhammad reported that some (persons) stated with a sense of pride and some discussed whether there would be more men in Paradise or more women. It was upon this that Abu Huraira reported that Abu'l Qasim (the Holy Prophet) (may peace be upon him) said: The (members) of the first group to get into Paradise would have their faces as bright as full moon during the night, and the next to this group would have their faces as bright as the shining stars in the sky, and every person would have two wives and the marrow of their shanks would glimmer beneath the flesh and there would be none without a wife in Paradise. Bukhari: ." [Sahih Al-Bukhari, 4/3245 (O.P.468)] V.29:64) Narrated Abû Hurairah [radhi-yAllâhu 'anhu]: Allâh's Messenger [sal-Allâhu 'alayhi wa sallam] said,"The first group (of people) who will enter Paradise will be (glittering) like the moon on a full-moon night. They will neither spit therein, nor blow their noses therein nor relieve nature. Their utensils therein will be of gold and their combs of gold and silver; in their censers the aloeswood will be used, and their sweat will smell like musk. Everyone of them will have two wives; the marrow of the bones of the wives' legs will be seen through the flesh out of excessive beauty. They (the people of Paradise) will neither have difference nor enmity (hatred) amongst themselves; their hearts will be as if one heart, and they will be glorifying Allâh in the morning and in the afternoon." [Sahih Al-Bukhari, 4/3245 (O.P.468)] I wonder, how the above quoted verse is in contradiction to the above quoted  Sahih "Hadith Muttafiq Alaihi (Narrated by both Muslim and Bukhari a.r) The above Muttafiq alaihi Hadith is not a show of superiority of man over woman. A man has certain functions that a woman can not perform and vice versa and those functions are obvious I do not need to explain. The equality is in the rewards but that also according to Sex. For example Lady Maryam S.a.(mother of Jesus Christ)  and Lady Asiyoon r.a (wife of Pharaoh) will be in the Haram of Hazoor pbuh. Along with already 9 wives of Hazoor pbuh.in Junnah (Paradise)  Is this discrimination against women? Dawood a.s. had 99 wives! (chapter 39 Sua'ad)   Do you expect any ordinary apostle to discriminate women?  Then how a mighty prophet like Dawood a.s. can do? How many wives had Solemn a.s?  was it a discrimination against women? Now in favor of men: Only Men were sent as Apostles or Messengers or Prophets – No woman! سورة النحل 16 43 وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِي إِلَيْهِمْ فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ Tafseer ibn Katheer: ﴿وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنْتُم لاَ تَعْلَمُونَ - بِالْبَيِّنَـتِ وَالزُّبُرِ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ ﴾ (43. And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent revelation. So ask Ahl Adh-Dhikr, if you know not.) (44. With clear signs and Books (We sent the Messengers). And We have also revealed the Dhikr to you so that you may clearly explain to men what was revealed to them, and that perhaps they may reflect.) Ad-Dahhak said, reporting from Ibn `Abbas: "When Allah sent Muhammad as a Messenger, the Arabs, or some of them, denied him and said, `Allah is too great to send a human being as a Messenger.' Then Allah revealed: ﴿أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ﴾ (Is it a wonder to people that We have sent Our Inspiration to a man from among themselves (saying): "Warn mankind...'') and He said, ﴿وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنْتُم لاَ تَعْلَمُونَ ﴾ (And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent Revelation. So ask Ahl Adh-Dhikr, if you know not.). meaning, (ask) the people of the previous Books, were the Messengers that were sent to them humans or angels If they were angels, then you have the right to find this strange, but if they were human, then you have no grounds to deny that Muhammad is a Messenger. سورة النساء 4 3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ 3. And if you fear that you shall not be able to deal justly with the orphan­girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. Only men are allowed to marry more than one woman at a time. Show me where is a woman allowed to marry more than one man at a time. & if a man can marry up to four women at a time in this world, what makes it discrimination for a man to have two wives in Paradise? And why it is contradicting to verse 30 of chapter of 25 of Holy Qur'an ? The Permission to Marry Four Women   Allah's statement, ﴿مَثْنَى وَثُلَـثَ وَرُبَاعَ﴾ (two or three, or four), means, marry as many women as you like, other than the orphan girls, two, three or four. We should mention that Allah's statement in another Ayah, ﴿جَاعِلِ الْمَلَـئِكَةِ رُسُلاً أُوْلِى أَجْنِحَةٍ مَّثْنَى وَثُلَـثَ وَرُبَـعَ﴾ (Who made the angels messengers with wings, - two or three or four) ﴿35:1﴾, does not mean that other angels do not have more than four wings, as there are proofs that some angels do have more wings. Yet, men are prohibited from marrying more than four wives, as the Ayah decrees, since the Ayah specifies what men are allowed of wives, as Ibn `Abbas and the majority of scholars stated. If it were allowed for them to have more than four wives, the Ayah would have mentioned it. Imam Ahmad recorded that Salim said that his father said that Ghilan bin Salamah Ath-Thaqafi had ten wives when he became Muslim, and the Prophet said to him, "Choose any four of them (and divorce the rest).'' During the reign of `Umar, Ghilan divorced his remaining wives and divided his money between his children. When `Umar heard news of this, he said to Ghilan, "I think that the devil has conveyed to your heart the news of your imminent death, from what the devil hears during his eavesdropping. It may as well be that you will not remain alive but for a little longer. By Allah! You will take back your wives and your money, or I will take possession of this all and will order that your grave be stoned as is the case with the grave of Abu Righal (from Thamud, who was saved from their fate because he was in the Sacred Area. But, when he left it, he was tormented like they were).'' Ash-Shafi`i, At-Tirmidhi, Ibn Majah, Ad-Daraqutni and Al-Bayhaqi collected this Hadith up to the Prophet's statement, "Choose any four of them.'' Only Ahmad collected the full version of this Hadith. Therefore, had it been allowed for men to marry more than four women at the same time, the Prophet would have allowed Ghilan to keep more than four of his wives since they all embraced Islam with him. When the Prophet commanded him to keep just four of them and divorce the rest, this indicated that men are not allowed to keep more than four wives at a time under any circumstances. If this is the case concerning those who already had more than four wives upon embracing Islam, then this ruling applies even more so to marrying more than four. Are this all practical examples pointing towards discrimination of women?   My request to the readers and scholars is to please correct me where I am wrong (Error is humane and who accepts his error is human)Keeping the following Verse, in mind, which is a basic rule for Da'wat and Tableegh.   سورة النحل 16 125 ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ   سورة النحل 16 126 وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرينَ     16:125 (Message of Qur'an – Asad) CALL THOU (all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner -149 for, behold, thy Sustainer knows best as to who strays from His path, and best knows He as to who are the right-guided. (16:126) Hence, if you have to respond to an attack (in argument], respond only to the extent of the attack levelled against you;151 but to bear yourselves with patience is indeed far better for (you, since God is with] those who are patient in adversity.   149 Cf. 29:46 - "And do not argue with the followers of earlier revelation otherwise than in the most kindly manner". This stress on kindness and tact and, hence, on the use of reason alone in all religious discussions with adherents of other creeds is fully in tune with the basic, categorical injunction, "There shall be no coercion in matters of faith" (2:256). 150 Lit., "retaliate [or "respond"] with the like of what you have been afflicted with": thus, the believers are admonished to observe self-restraint while arguing with people of another persuasion, and never to offend against decency and intellectual equity. Although retaliation in argument is permissible if one's integrity is impeached by an opponent, the sequence makes it clear that it is morally preferable to renounce it altogether and to bear the unjust attack with patience. 151 Lit., "and thy patience in adversity (sabr) is due to (or. "ream with"] none but God"- i.e., it must never be allowed to become a source of spiritual arrogance and false self-righteousness.

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