Surah Al Maun with urdu Translation

Surah Al Maun with urdu Translation 

Peruse Surah Al-Ma'un. The Surah was uncovered in Mecca, requested 107 in the Quran. The Surah title signifies "The Little kindnesses" in English and comprise of 7 ayat.

Tafseer Surah Al Maun 

The Surah has been so assigned after the word al-ma'un happening toward the finish of the last stanza. Ibn Marduyah has refered to Ibn Abbas (may Allah favor them both) as saying that this Surah is Makki, and the equivalent additionally is the perspective on Ata and Jabir. However, Abu Hayyan in Al-Bahr al-Muhit has refered to Ibn Abbas, Qatadah and Dahhak as saying that this Surah was uncovered at Madinah. As we would see it there is an inside piece of proof in the Surah itself which focuses to its being a Madani Disclosure. It holds out a danger of obliteration to those imploring ones who are ignorant of their Requests and who ask just to be seen. This sort of scoundrels were viewed as just at Madinah, for it was there that Islam and the Muslims acquired such strength that many individuals were constrained to accept from convenience, needed to visit the Mosque, join the congregational Petition and implored exclusively to be seen of others, to be considered as a part of Muslims.

As opposed to this is, at Makkah conditions were by and large unique. Nobody needed to petition be seen. There it was troublesome in any event, for the devotees to supplicate in gathering; they implored furtively and on the off chance that an individual asked transparently he did so just at the put of his life in extreme danger. This sort of deceivers found in Makkah didn't contain the people who accepted and Implored be seen however the individuals who in their souls had know, and recognized the Angel of Allah (upon whom be harmony) to be on the genuine way, yet were keeping away from to acknowledge Islam to keep up with their Place of administration and authority, or were not ready to face the challenge of being distressed with the sort of difficulties with which they found the adherents burdened in the general public around them. This state of the wolves in sheep's clothing at Makkah has been depicted in vv. 10-11 of Surah Al-Ankabut. (For clarification, see E.N's. 13 to 16 of Surah Al-'Ankabut).

Topic 

Its subject is to bring up what sort of ethics a man creates when he will not have confidence in the Great beyond. In vv. 2-3 the state of the doubters who straightforwardly give a false representation of the Great beyond has been portrayed, and in the last four refrains the condition of those scoundrels who obviously are Muslims yet have no clue about the Great beyond, its judgment, and the distributing of remunerations and disciplines in like manner has been depicted. All in all, the object of portraying the disposition and lead of two sorts of individuals is to dazzle the point that man can't foster areas of strength for a, and unadulterated person in himself except if he has faith in the Great beyond.

[1-7] Have you seen him1 who misrepresents the prizes and punishments2 of the Hereafter?3 He it is4 who drives away the orphan5 and doesn't urge6 offering the food of the poor.7 Then burden to the asking ones,8 who are reckless of their Prayer,9 who accomplish something useful to be seen,10 and keep little kindnesses11 (from individuals).

1 The words "have you seen", clearly, are coordinated to the Blessed Prophet (upon whom be harmony), yet the Qur'anic style is that on such events it by and large locations each insightful and thinking individual. Also "seeing" signifies seeing with the eyes, for what has been portrayed in the succeeding sections should be visible to each diviner with his eyes, as well as knowing, understanding and taking into account something profoundly. If the word ara'aita is required in the subsequent significance, the refrain could actually imply: "Do you know the sort of man who gives a false representation of the prizes and disciplines." Or: "Have you considered the condition of the individual who misrepresents the Judgment?

2 The word promotion clamor as Qur'anic term is utilized for the prizes and disciplines of the Great beyond as .well with respect to the religion of Islam. Yet, the topic that . follows is more pertinent to the main importance, albeit the subsequent significance likewise isn't out of the unique situation: Ibn 'Abbas has favored the subsequent significance, while a greater part of the observers have favored the first. In the event that the principal significance is taken, the subject of the Surah would imply that disavowal of the Great beyond produces such and such a person in man; on the off chance that the subsequent significance is taken, the object of the Surah is feature the ethical significance of Islam, to stretch that Islam targets delivering a through and through various person in its disciples from that tracked down in its deniers.

3 The style shows that the object of posing this inquiry at the start isn't to find out if he has seen the individual or not, however to welcome the audience to consider with respect to what sort of character is' created in man when he keeps the judgment from getting the Great beyond, and to encourage him to know the sort of individuals who misrepresent this ideology so he attempts to figure out the ethical meaning of faith in the Great beyond.

4 The letter fa in the sentence fa-dhalika-alladhi communicates the importance of an entire sentence, which is with this impact: "In the event that you don't have the foggiest idea, then, at that point, realize that it is for sure he who..." Or, it gives the signifying: "In view of his this very disavowal of the Great beyond he is the sort of man who..."

5 The sentence yadu 'ul yatim as utilized in the first, has a few implications:

(1) That he denies the vagrant of his freedoms and ousting him from his dad's legacy pushes him away;

2) that assuming a vagrant comes to ask him for help, he spurns him as opposed to showing him any empathy, and assuming he actually perseveres in his pleas in the expectation for kindness, he drives him away and carefullyhidden;

(3) that he abuses the vagrant.

For instance, on the off chance that in his own home there is a firmly related vagrant, it is the vagrants part to serve the entire house, to get repels and languish embarrassment over trifling things. Plus, this sentence likewise contains the actually intending that - the individual doesn't act unfairly and oppressively just sometimes put this is his propensity and settled practice. He doesn't have the inclination that it is a shrewd which he should surrender, however he endures in it with full fulfillment, feeling that the vagrant is a defenseless, weak animal; thusly, there is no mischief assuming his freedoms are removed illegitimately, or he is made the objective of oppression and unfairness, or he is shocked and driven away at whatever point he requests help.

In this association, Qadi Abul Hasan al-Mawardi has related an odd episode in his Alam an-Nubuwwat. Abu Jahl was the departed benefactor of a vagrant. The youngster one. day came to him in the condition that he had no smidgen of a piece of clothing on his body and he entreated him to be .given something out of his dad's legacy. However, the savage man gave no consideration to him and the unfortunate kid needed to return frustrated. The Quraish bosses shared with him out of tomfoolery: "Go to Muhammad (upon whom be Allah's tranquility and gifts) and put your grievance before him. He will suggest your case before Abu Jahl and get you your property." The kid not knowing any foundation of the idea of connection between Abu Jahl and the Blessed Prophet (upon whom be harmony) and not understanding the thought process of the wickedness mongers, went directly to the Sacred Prophet and informed him about his adversity. The Blessed Prophet quickly emerged and went with the youngster to the place of Abu Jahl, his bitterest adversary. Abu Jahl got him well and when the last option advised him to reestablish to the youngster his right, he yielded and drew out anything that he owed to him. The Quraish bosses were observing this sincerely m the expectation that a fascinating quarrel would happen between them. However, when they saw what really happened they were flabbergasted and went to Abu Jahl and insulted him saying that he also maybe had deserted his religion. He said: "By God, I have not deserted my religion, but rather I so felt that on the right and left of Muhammad (upon whom be Allah's tranquility and favors) there was a lance which would enter my - body in the event that I acted against what he wanted. other powerless individuals back then yet it additionally shows what radiant person the Blessed Prophet had and what influence it had even on his bitterest foes. A comparative occurrence we have proactively related in E.N. 5 of Surah Al-Anbiya' above, which focuses to the extraordinary moral predominance of the Blessed Prophet due to which the doubting Quraish marked him as a magician.

6 La yahuddu implies that the individual neither convinces his own self, nor tells individuals of his family, to give the unfortunate man his food, nor does he ask others to perceive the privileges of poor people and penniless individuals of society who are starving and effectively fulfill their appetite.

Here, by giving just two obvious models, Allah has brought up what sort of wrongs are delivered in individuals who deny the Great beyond: The genuine item isn't to bring up just these two disasters that individuals drive away the vagrants and don't encourage offering the food of the poor because of the refusal of the Great beyond. In any case, of the endless wrongs which are in this way created, two disasters have been introduced for instance, which each respectable and sound-natured individual will view as disdainful. Plus, something else intended to be dazzled is that in the event that this very man had accepted at he would need to go before God to deliver a record of his deeds, he could never have committed such disasters as to deny the vagrant of his freedoms, tyrannize him, spurn him, neither feed the unfortunate man himself nor ask others to give him his food. The qualities of the professors in the Great beyond which have been depicted in Surah Al-'Asr and Surah Al-Balad are that they urge each other to benevolence, and they admonish each other to reality and to deliver the privileges of others.

7 The words utilized are to 'am-il-miskIn and not it am-il-miskin Assuming to am-il-miskin were the words, the importance would be that he doesn't ask (others) to take care of poor people. However, ta'am - il-miskin implies that he doesn't ask (others) to offer the food of poor people. At the end of the day, the food that is given to poor people man isn't the food of the provider however of the unfortunate man himself; it is his right which is urged on the provider, and the provider isn't doing him any blessing yet delivering him his right. This equivalent thing had been said in Surah Adh-Dhariyat above: "And in their assets is a due portion of him who asks and of him who is. poor." (v. 19).

8 The fa in fa-howl ul - lil-musallin implies that such was the state of the open deniers of the Great beyond. One may then consider the state of the two-timers who are incorporated among the asking ones (I e. Muslims). Since, notwithstanding being Muslims they see the Great beyond as a lie, one might note what way of ruin they are following.

"However, musallin" signifies "the imploring ones", considering the setting where this word has been utilized and the qualities of these individuals that follow, this word, as a matter of fact, doesn't have the importance of "the supplicating ones" yet of "individuals of salat", for example of those included among Muslims.

9 The words utilized are an-salat-I him sahun and not fi salat-I-him lahum. On the off chance that the words fi salat-I him had been utilized, the significance would be that they fail to remember throughout their Request.' Yet failing to remember over the Request is no transgression according to the Shari 'ah, nothing to say of its being fraud, nor is it a shortcoming or anything culpable. The Blessed Prophet (upon whom be harmony) himself in some cases failed to remember in the Request and to make up for it he recommended the technique for sajdah sahv. In actuality, 'a salat-I-him sahum implies that they are careless of their Request. Whether they play out the Request, or don't perform it, it is of little significance to them. They are not ordinary at the Requests. At the point when they perform it, they don't notice the recommended times, however offer it heedlessly almost too late. Or on the other hand, when they ascend for the Request, they ascend callously and perform it with a reluctant heart, as though it were a catastrophe forced on them. They play with their articles of clothing, yawn and sell out shortfall of each and every hint of Allah's recognition in their souls. All through the Request they show no inclination at all that they are playing out the Request, nor of what they are discussing; their brains meander and they perform articles of the Request without due consideration; they some way or another play out a similarity to the Request and attempt to be freed of it when ,conceivable. Furthermore, there are many individuals who might play out the Request just when they should, generally the Request is not welcome in their lives. The Request opportunity arrives however they show no worry that it is the Request time; they hear the call to the Request yet don't see what the guest is calling to, whom he is calling and for what reason. These truth be told are the indications of nonattendance of confidence in the Great beyond. The inquirers to Islam accept hence simply because they don't completely accept that that they would be compensated for playing out the Request, nor have the confidence that they would be rebuffed for not performing it. On this very premise, Hadrat Anas canister Malik and 'Ata receptacle Dinar express: "Because of God that he said 'a salat-I-him and not fi salat-I - him. That is, we really do fail to remember throughout the Request however we are not absent minded and careless of it; thusly, we will not be considered as a part of the deceivers."

The Qur'an at somewhere else has portrayed this condition of the two-timers, hence: "They come to offer their Request yet hesitantly, and they consume in the method of Allah with reluctant hearts." (At-Taubah: 54). The Angel of Allah has said: "This is the Request of the two-timer; this is the Request of the poser; this is the Request of the faker ! He watches the sun at the 'Asr time until when it arrives at between the two horns of Satan (for example at the point when the hour of nightfall 'approaches), he gets up and plays out the Request recklessly, in which he recalls Allah yet little." (Bukhari, Muslim, Musnad Ahmad) Mus'ab receptacle Sa'd has related from his dad, Hadrat Sa'd canister Abi Waqqas: "When I asked the Blessed Prophet (upon whom be harmony) about individuals who are careless of their Request, he said: "These are individuals who play out their Requests when the endorsed time for it has elapsed." (Ibn Jarir, Abu Ya'la, Ibn al-Mundhir, Ibn abI Hatim, Tabarani in Ausat; Ibn Marduyah, Baihaqi in As-Sunan. This custom has been connected as a proclamation of Hadrat Sa'd himself likewise as a mauquf hadith and its sanad is more grounded. Its being a marfu' portrayal of the idiom of the Blessed Prophet (upon whom be harmony). has been viewed as feeble by Baihaqi and Hakim). One more custom from Hadrat Mus'ab is that he asked his dad: "Have you thought about this refrain? Does it mean surrendering the Request, or meandering of one's consideration throughout the Request?- Who among us has not his consideration isolated? He answered: No, it suggests burning through the recommended season of the Request and performing it when its time has slipped by." (Ibn Jarir, Ibn Abi Shaibah, Abu Ya'la, Ibn al-Mundhir, Ibn Marduyah, Baihaqi in As-Sunan):

Here, one ought to comprehend that approaching of different contemplations in the psyche over the. Petitioning God is a certain something and bing incognizant of the Request and thinking different things during it very another. The main state is a characteristic human shortcoming. Different contemplations really do meddle without goal, and when a devotee feels that his consideration is meandering from the Request. he assembles it and takes it back to the Request. The other state is of being careless of the Request, for in it man just goes through an activity of the Request precisely, he has no aim of the recognition of God in his heart. From the beginning of the Request till its culmination his heart isn't turned towards God in any event, briefly, and he stays fascinated in the contemplations with which he entered the Request.

10 This can be a free sentence as well as one connecting with the first sentence. In the principal case, it would imply that they play out no demonstration of goodness with an unadulterated expectation for God, yet anything they do , they do to be seen of others so they are lauded, are viewed as honorable, their great demonstration is exposed and its benefit and advantage gathers to them here on the planet. In the subsequent case, the significance would be that they appeal to be seen. The observers for the most part have favored the subsequent significance, for from the outset apparently it connects with the previous sentence. Ibn 'Abbas says: "It suggests the deceivers who petitioned be seen. They played out the Request in the event that there was someone to see them, yet didn't perform it assuming there was no one to see them." In another custom his words are with the impact: "On the off chance that they were separated from everyone else they didn't ask; yet assuming there were others, they implored. ". (Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim , Ibn Marduyah, Baihaqi , in Debris Shu stomach muscle). In the Qur'an too the frauds have been portrayed hence: "When they ascend for the salat, they go hesitantly to it, simply to be seen of individuals and they recollect Allah yet little." (An-Nisa': 142).

11 The word utilized is ma'un. The view held by Hadrat 'Ali, Ibn 'Umar, Sa'id receptacle Jubair, Qatadah, Hasan Basri, Muhammad container Hanafiyyah, Dahhak, Ibn Zaid, 'Ikrimah, Mujahid, 'Ata' and Zuhri (may Allah offer them much needed kindness) is that it infers the zakat while Ibn 'Abbas, Ibn Mas'ud, Ibrahim Nakha'i, Abu Malik and numerous different researchers have offered the viewpoint that it suggests things of normal use; for instance, cooking-pot, pail, ax, balance, salt, water, fire, rock (presently its replacement, the match-stick), and so on which individuals for the most part acquire from one another. An assertion of Sa'id canister Jubair and Mujahid likewise upholds it. One more perspective on Hadrat 'Ali additionally is that it infers the zakat as well as the little cordialities and kindnesses of day to day Iife. Ibn Abi Hatim has related from 'Ikrimah that ma'un of the greatest structure is zakat and of the most reduced loaning of a strainer, pail, or needle to a barrrower. Hadrat 'Abdullah canister Mas'ud says: "We, the Friends of Muhammad (upon whom be Allah's tranquility), used to express (and as per different customs, in the hour of the Sacred Prophet, used to say) that ma'un suggests loaning of the cooking pot, ax. pail, balance, and such different things." (Ibn Jarir. Ibn Abi Shaibah, Abu Da'ud, Nasa'i, Bazzar, Ibn al-Mundhir, Ibn Abi Hatim, Tabarani in artificial intelligence Ausat, Ibn Marduyah, Baihaqi in As-Sunan). Sa'd canister 'Iyad without determining any names has related practically similar view from the Buddies of the Sacred Prophet (upon whom be harmony), which shows that he had heard this from a few Colleagues. (Ibn Jarir, Ibn Abi Shaibah). Dailami, Ibn 'Asakir, and Abu Nu'aim have related a custom from Hadrat Abu Hurairah in which he says that the Sacred Prophet (upon whom be harmony) himself made sense of this refrain saying that it suggests the ax, container and other things like this. In the event that this custom is authentic it presumably didn't come to the notification of different researchers; in any case it was impractical that others ought to have given some other critique of this section.