22-Quran alone [(Pt.22(2:178-185)]
Part-22(2:178-185)
Muktabul.Quran.Lecture:
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Quran Explain itself:
Syedraf.Quran.Analysis⬇️
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🎯২:১৭৮(Discouraging Capital Punishment).(Limitation to Capital Punishment via the Rule of Equivalency and Forgiveness).
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنْثَىٰ بِالْأُنْثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ
হে ঈমান্দাৰসকল! নিহতসকলৰ ক্ষেত্ৰত তোমালোকৰ ওপৰত কিচাচৰ বিধান ফৰজ কৰা হৈছে। স্বাধীন ব্যক্তিৰ বিনিময়ত স্বাধীন ব্যক্তি, ক্ৰীতদাসৰ বিনিময়ত ক্ৰীতদাস, নাৰীৰ বিনিময়ত নাৰী। কিন্তু তাৰ ভাতৃৰ ফালৰ পৰা ক্ষমা প্ৰদৰ্শন কৰা হ'লে যথাযথ বিধিৰ অনুসৰণ কৰা আৰু সততাৰ সৈতে তাৰ ৰক্ত-বিনিময় আদায় কৰা কৰ্তব্য। এইটো তোমালোকৰ প্ৰতিপালকৰ ফালৰ পৰা শিথিলতা আৰু অনুগ্ৰহ। এতেকে ইয়াৰ পিছতো যিয়ে সীমালংঘন কৰে তাৰ বাবে আছে যন্ত্ৰণাদায়ক শাস্তি।
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[2:178] O you (Yaa Ayyuha) who (Ellaziina) believe (Aamanu'), prescribed (Kutiba) to you (Ålai'kumu) is
retaliation (5:45📍) (El'Qisoasu) concerning (Fii) murder (El'Qat'laa); the free (El'Hurru) for the free (Bil' Hurri),
the slave (El'Åb'du) for the slave (Bil' Åb'di), the female (El'Unthaa) for the female (Bil' Unthaa). But (Fa)
whoever (Man') pardons (Ufiya) anything (Shai'un) for him (Lahu) as (Min') his brother (Akhii-hi), then (Fa)
he (the accused) should follow up (Ettibaau) with a kind act (Bil' Ma'ruufi) and (Wa) payment (Adaa'un) to him
(ilai'hi) in (Bi) goodness (Ih'saanin). That (Zaalika) is an alleviation (Takh'fiifun) from (Min) your LORD
(Rabbi-kum') and (Wa) a mercy (Rah'matun). And (Fa) whoever (Mani) trespasses (E'tadaa) after (Ba'da) that
(Zaalika), thence (Fa) he will have (Lahu) a painful (Aliim) punishment (Åzaabun).
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📍Note-1
The Quran does not encourage the death penalty. Various rules are put in place to save lives, including the lives of murderers. The family of the victim might be satisfied with monetary compensation, which is encouraged by the Quran. Furthermore, the death penalty is not applicable to every murder case. For instance, if a woman kills a man or vice versa, the murderer cannot be sentenced to death; instead, the convict will be punished by society with a lighter punishment. If the murderer is not deemed a danger to society, monetary compensation or mandatory work might be more useful, productive, and rehabilitative than a prison sentence. The death penalty, like all criminal penalties, is not imposed and carried out by individuals, but by society and in accordance with accepted procedural rules. The so-called "honor killing" is a practice of ignorant and dishonorable people, and has nothing to do with islam.
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📍Note-2
Equitable compensation takes into account the financial situation of the accused. For unintentional murder and other details, see 4:92, 5:32, 17:33, 42:40. Color, creed, race, status or gender of the victim or the offender will have no bearing before the Justice System
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🎯২:১৭৯(Qisaas is a deterrent and not revenge).
وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ
আৰু হে বুদ্ধি-বিবেকসম্পন্নসকল! কিচাচৰ মাজত তোমালোকৰ বাবে আছে জীৱন, যাতে তোমালোকে তাক্বৱা অৱলম্বন কৰা।
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[2:179] And (Wa) for you (Lakum') is life (Hayaatun) in (Fii) the retaliation (El'Qisoasi), O (Yaa) those (U'lii)
of intelligence (El'Al'baabi) perhaps you (Laållakum) will be pious (Tattaquun).
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📍Note:
"there is a safeguard for you, as a community, so that you might be able to live in security, as God wants you to live". Thus, the objective of qisas is the protection of the society, and not "revenge".
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🎯২:১৮০(Write A Will).
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِنْ تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ
তোমালোকৰ মাজত যাৰ মৃত্যুৰ সময় উপস্থিত হ’ব, সি যদি ধন-সম্পদ ৰাখি যায়, তেন্তে প্ৰচলিত ন্যায়-নীতি অনুযায়ী তাৰ পিতৃ-মাতৃ আৰু আত্মীয় স্বজনৰ বাবে অছিয়ত কৰাৰ বিধান তোমালোকক দিয়া হ’ল। এইটো মুত্তাক্বীসকলৰ কৰ্তব্য।
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[2:180] Prescribed (Kutiba) to you (Ålai'kum') when (Izaa) death (El'Maw'tu) appears to (Hadora) one of you
(Ahada-kumu) is to (In) bequeath (Taraka) a good (Khai'ran) legal will (4:12📍) (El'Wasiyyatu) for the parents
(Lil' Waalidai'ni) and the relatives (Wal' Aq'rabiina) in kindness (Bil' Ma'ruufi); as a duty (Haqqan) upon
(Ålaa) the pious (El'Muttaqiin).
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📍Note-1
Any oversight or leftover from the will shall be distributed according to portions Divinely assigned in 4:11. Please remember that most Muslims forget this point, and some ‘authorities’ even revoke 2:180! How can a father will to impart equal portions to two of his sons when one of them might be righteous and needy, and the other one wicked and prodigal? ‘When death approaches any of you’ carries the reminder that it is always close and unpredictable. At the same time, it takes into account the final assets of a person.
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🎯২:১৮১
فَمَنْ بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
এতেকে এইটো শুনাৰ পিছতো যিয়ে ইয়াত পৰিবৰ্তন সাধন কৰিব, তেন্তে যিসকলে পৰিবৰ্তন কৰিব অপৰাধ সিহঁতৰে হ’ব। নিশ্চয় আল্লাহ সৰ্বশ্ৰোতা, সৰ্বজ্ঞানী।
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[2:181] And (Fa) whoever (Man) alters it (Baddala-hu) after (Ba'da) that (Maa) which (-hu) he has heard
(Samiå-), then (Fa) its sin (Ith'mu-hu) will only (Innamaa) be upon (Ålaa) those who (Ellaziina) have altered
it (Yubaddiluunahu). Indeed, GOD (Innallaha) is Hearing (Samiiun) and Omniscient (Åliim).
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📍Note:
A will shall be attested by two trustworthy witnesses. 5:106
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🎯২:১৮২
فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
কিন্তু যদি কোনোবাই অছিয়তকাৰীৰ পক্ষপাতিত্ব অথবা গুনাহৰ আশংকা কৰে, তাৰ পিছত সিহঁতৰ মাজত মীমাংসা কৰি দিয়ে তেন্তে তাৰ কোনো অপৰাধ নাই। নিশ্চয় আল্লাহ ক্ষমাপৰায়ণ, পৰম দয়ালু।
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[2:182] And (Fa) whoever (Man') fears (Khaafa) bias (Janafaan) or (Aw') sin (Ith'man) from (Min) the testator
(Muusin) and then (Fa) intercedes between them (As'laha Bai'na-hum'), then (Fa) there is no (Laa) sin
(Ith'ma) upon him (Ålai'hi). Indeed, GOD (Innallaha) is Forgiving (Gafuurun) and Merciful (Rahiim).
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📍Note:
Ithm = A violation that drags down human potential or harms the ‘self’
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🎯২:১৮৩(Fasting).
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
হে ঈমান্দাৰসকল! তোমালোকৰ ওপৰত ছিয়াম ফৰজ কৰা হৈছে যেনেকৈ তোমালোকৰ পূৰ্বৱৰ্তীসকলৰ ওপৰত ফৰজ কৰা হৈছিল, যাতে তোমালোকে তাক্বৱা অৱলম্বন কৰা।
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[2:183] O you (Yaa Ayyuha) who (Ellaziina) believe (Aamanu'), fasting (Es'Siyaamu) is prescibed (Kutiba) to
you (Ålai'kumu) as (Kamaa) it was prescribed to (Kutiba Ålaa) those (Ellaziina) before you (Min Qab'li-kum’)
so that you (Laållakum) may become pious (Tattaquun),
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📍Note:
Fasting, like timely prayers, the annual conference in Mecca and purification of blessings via sharing, originates from Abraham (22:73, 78). For instance, verse 2:187 gives permission for sexual intercourse during the nights of Ramadan. Furthermore, the sectarian penalty of 60-day fasting for breaking the fast before sunset contradicts the Quran. The Quran makes no such distinction and considers breaking the fast before sunset to be equivalent to not fasting at all; it suggests a one-day-for-one-day make up for the days missed.
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🎯২:১৮৪
أَيَّامًا مَعْدُودَاتٍ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ ۚ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ
নিৰ্দিষ্ট কিছুমান দিন। এতেকে তোমালোকৰ মাজত কোনোবাই অসুস্থ হ’লে অথবা ভ্ৰমণত থাকিলে, আন দিনবোৰত এই সংখ্যা পূৰণ কৰি লব, আৰু যিসকলৰ বাবে ছিয়াম পালন কৰা কষ্টসাধ্য সিহঁতৰ কৰ্তব্য হৈছে ইয়াৰ পৰিবৰ্তে ফিদইয়া- এজন মিছকিনক খাদ্য দান কৰা। যদি কোনোবাই স্বেচ্ছাই সৎকাম কৰে তেন্তে সেইটো তাৰ বাবে কল্যাণকৰ; আৰু ছিয়াম পালন কৰাটোৱে তোমালোকৰ বাবে কল্যাণকৰ, যদি তোমালোকে জানিলাহেঁতেন!
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[2:184] (fasting) for a limited number of (Ma'duudaatin) days (Ayyaaman); so (Fa) whoever (Man) is (Kaana)
sick (Mariidoan) among you (Minkum) or (Aw') on (Ålaa) a journey (Safarin), then (Fa) a number of
(Eddatun Min') other (Ukhar) days (Ayyaamin). And (Wa) for (Ålaa) those who (Ellaziina) will suffer it
(Yutiiquunahu) is a ransom (Fid'yatun) of feeding (To'ååmu) a poor person (Mis'kiinin). And (Fa) whoever
(Man) volunteers (Tatowwaå) well (Khai'ran), then (Fa) it (Huwa) is good (Khai'run) for him (Lahu); but (Wa)
to (An) fast (Tasuumu') is better (Khai'run) for you (Lakum'), if (In) you should (Kuntum) know (Ta'lamuun).
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📍 Combined/Verses/Note:
183-184 Self-control is a prerequisite both for steadfastness and fortitude in the battlefield as well
as for establishing a just and equitable socio-economic system. In other words, in case of a conflict
between your physical drives and lofty human values, you should uphold the latter. Furthermore,
you should habituate yourself to leading a hard and laborious life. For this purpose fasting has been
made obligatory for you as it was for earlier communities, in order that you may live according to
the Divine Laws and protect yourself from the pitfalls of life. Fasting is for a prescribed number of
days (as fixation of time itself is an aid to disciplined life). If (during Ramadan) any of you is sick or on a journey (and misses some fasts) he must complete the prescribed number by fasting on
other days. But if a person is neither sick nor on a journey yet cannot fast except with great
hardship and, therefore, cannot make up missed fasts, he should provided food for a person in need
in lieu thereof.
It is evident that the condition of the last named category of persons cannot be determined
by Law. It is for you yourself to determine if you are unable to fast except with great hardship. If on
assessing your own condition you conclude that the odds are even, then it is better for you to fast
even if it is (relatively) hard for you, because the purpose which is served by fasting cannot be
attained by providing food to another, provided you understand the rationale for fasting.
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🎯২:১৮৫
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
ৰমজান সেই মাহ, যি মাহত কোৰআন অৱতীৰ্ণ কৰা হৈছে মানৱ জাতিৰ হিদায়তৰ বাবে আৰু হিদায়তৰ স্পষ্ট নিদৰ্শন আৰু সত্য-অসত্যৰ পাৰ্থক্যকাৰীৰূপে।এতেকে তোমালোকৰ মাজত যিয়ে এই মাহত উপনীত হ’ব সি যেন এই মাহত ছিয়াম পালন কৰে। কিন্তু তোমালোকৰ কোনোবাই অসুস্থ থাকিলে অথবা ভ্ৰমণাৱস্থাত থাকিলে বেলেগ দিনবোৰত এই সংখ্যা পূৰণ কৰিব। আল্লাহে তোমালোকৰ বাবে সহজটো বিচাৰে আৰু তোমালোকৰ বাবে কষ্ট নিবিচাৰে, যাতে তোমালোকে সংখ্যা পূৰ্ণ কৰা আৰু তেওঁ যে তোমালোকক হিদায়ত দিছে তাৰবাবে তোমালোকে আল্লাহৰ মহিমা ঘোষণা কৰা আৰু যাতে তোমালোকে কৃতজ্ঞতা প্ৰকাশ কৰা।
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[2:185] The month (Shah'ru) of Ramadan (scorching) (Ramadoana) is that (Ellazii) in which (Fiihi) the Koran
(El'Qur'aanu) was revealed (Unzila), as guidance (Hudan) for mankind (Lin' Naasi), as well as (Wa) proofs
(Bayyinaatin) of (Mina) the Guidance (2:2) (El'Hudaa) and the Criterion (25:1) (Wal' Fur'qaani). So (Fa) whoever
(Man) witnesses (Shahida) the month (Es'Shah'ra) among you (Minkumu), then let (Fal') him fast it
(Yasum'hu); and (Wa) whoever (Man) is (Kaana) sick (Mariidoan) or (Aw') on (Ålaa) a journey (Safarin), then
(Fa) a number of (Eddatun Min') other (Ukhar) days (Ayyaamin). GOD intends (Yuriidu-llahu) ease (El'Yus'ra)
for you (Bikumu) and does not (Walaa) intend (Yuriidu) hardship (El'Us'ra) for you (Bikum) so that (Wali)
you may complete (Tuk'milu') the period (El'Eddata) and that (Wali) you may magnify GOD
(Tukabbiru'llaha) for (Ålaa) what (Maa) HE has guided you (Hadaa-kum'); and (Wa) so that you (Laållakum)
may be thankful (Tash'kuruun).
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📍Note:(🫁remarable mark).
The entire Qur’an was revealed upon the Prophet’s heart ‘down-loaded’ in Ramadhan of 610 CE in the order as we see today. Thereafter, it was conveyed to people in stages. The concepts therein are not defunct theories and empty hypotheses. It has a Permanent Universal Code of Values and Laws. The yearly training of ‘Saum’ Abstinence in this month connects the Message with intensive reflection and study. 🫁Note: The Qur’an does not forbid menstruating women from 🫁praying or participating in the program of 🫁Abstinence. However, a menstruating woman may be considered unwell. The only thing forbidden by the Qur’an during menstruation is intimate husband-wife relationship. In addition, a pregnant woman may be exempted from fasting to avoid dehydration of the fetus. Shukrdoes not mean just verbal thanks. It involves showing gratitude in practice by sharing the God-given bounties with others. It also denotes fulfillment of one’s noble efforts. 2:87, 2:183, 2:222, 2:233, 7:189, 9:32, 14:1, 16:2, 17:85, 26:193, 31:14, 42:52, 44:1, 46:15, 53:13, 70:4, 81:17, 97:1, ‘Saum’ 2:183. It is interesting to recall the Lord’s Prayer in the Bible about Supremacy of God on earth. Luke 11:2 … Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
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🪵COMPILED🪵EDITED🪵SYEDRAF🪵7.9.21🪵
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