অৰ্থানুবাদ ছুৰা আন-নিছা - ইংৰাজী অনুবাদ- ড. অলীদ ব্লেহেশ্ব ওমৰী- কাম চলি আছে - পৃষ্ঠা নং 95 - আল-কোৰআনুল কাৰীমৰ বিশ্বকোষ

102 : 4

وَإِذَا كُنتَ فِيهِمۡ فَأَقَمۡتَ لَهُمُ ٱلصَّلَوٰةَ فَلۡتَقُمۡ طَآئِفَةٞ مِّنۡهُم مَّعَكَ وَلۡيَأۡخُذُوٓاْ أَسۡلِحَتَهُمۡۖ فَإِذَا سَجَدُواْ فَلۡيَكُونُواْ مِن وَرَآئِكُمۡ وَلۡتَأۡتِ طَآئِفَةٌ أُخۡرَىٰ لَمۡ يُصَلُّواْ فَلۡيُصَلُّواْ مَعَكَ وَلۡيَأۡخُذُواْ حِذۡرَهُمۡ وَأَسۡلِحَتَهُمۡۗ وَدَّ ٱلَّذِينَ كَفَرُواْ لَوۡ تَغۡفُلُونَ عَنۡ أَسۡلِحَتِكُمۡ وَأَمۡتِعَتِكُمۡ فَيَمِيلُونَ عَلَيۡكُم مَّيۡلَةٗ وَٰحِدَةٗۚ وَلَا جُنَاحَ عَلَيۡكُمۡ إِن كَانَ بِكُمۡ أَذٗى مِّن مَّطَرٍ أَوۡ كُنتُم مَّرۡضَىٰٓ أَن تَضَعُوٓاْ أَسۡلِحَتَكُمۡۖ وَخُذُواْ حِذۡرَكُمۡۗ إِنَّ ٱللَّهَ أَعَدَّ لِلۡكَٰفِرِينَ عَذَابٗا مُّهِينٗا

(102) When you ˹Muhammad˺ are among them ˹on a campaign˺ and you call them to rise for Prayer,^[964] let a section of them rise with you^[965] holding on to their arms^[966]. When they prostrate, let them withdraw ˹to be on guard˺ behind you^[967], and let another section, who did not Pray, come and Pray with you^[968]; and let them be on guard and hold on to their arms. The Deniers dearly wish that you be heedless of your arms and your belongings, for then they would swoop headlong on you. You will not be sinning should you be troubled by ˹heavy˺ rain or are ill that you lay aside your arms, ˹but˺ be on your guard—indeed Allah has prepared for the Deniers a humiliating Punishment.

[964] This is the manner in which ṣalāt al-khawf (Prayer in danger) is performed. Abū ʿAyyāsh al-Zuraqī (رضي الله عنه) said: “We were with the Messenger of Allah (ﷺ) in ʿUsfān ˹the town near Makkah˺, when the Deniers faced us… standing between us and the direction of Prayer (qiblah). They ˹the Deniers˺ said to themselves: “We caught up with them at an opportune time and shall take them by surprise! Prayer is approaching and it is dearer to them than their own children and lives!” Upon this Gabriel (عليه السلام) came down with these ayas: “When you ˹Muhammad˺ are among them ˹on a campaign˺ and you call them to rise for Prayer…”. When it was time for Prayer, the Messenger (ﷺ) commanded them ˹his Companions˺ to take up their arms. We stood behind him in two rows. When he bowed down we all bowed down, and when he straightened up we all straightened up. Then, he prostrated along with the row that was closest to him and the other row remained standing guarding them. When they were done with prostrating and rose up, the others ˹who were on guard˺ prostrated where they were. Then they switched positions ˹the ones in the back row coming to the front and the ones in the front row going behind to guard them˺. Then he (ﷺ) bowed down ˹after rising for the second rakʿah˺ and they all bowed down, then they all straightened up. Then he prostrated along with the row that was closest to him and the other row remained standing on guard. When he sat ˹for Tashahhud˺ the ones on guard, prostrated and joined them ˹for Tashahhud˺. Then he (ﷺ) greeted off Prayer ˹salām˺ and left”. Abū ʿAyyāsh adds: “The Messenger of Allah (ﷺ) Prayed like this twice: once in ʿUsfān and once in the lands of Banī Sulaym” (Aḥmad: 16630; al-Ṭabarānī: 5132; al-Dāraquṭnī: 2/200). This is one manner of the Prayer in danger (cf. also the Hadith of Jābir Ibn ʿAbdillāh (رضي الله عنه), Muslim: 840), the other, which is similar to the method mentioned in this aya, is the one whereby the Prophet (ﷺ) Prayed during the sortie of the Day of Dhāt al-Riqāʿ. This was carried out as follows: “A section formed a row with him ˹in Prayer˺. The other section faced the enemy. He (ﷺ) Prayed with the ones with him one rakʿah, then ˹upon commencing the second rakʿah˺ he remained standing, and they ˹the section that was Praying with him˺ completed their Prayer and went off to face the enemy. Then the second section ˹which was guarding them at first˺ came and joined him and completed with him the rakʿah that was remaining of his Prayer. He, then remained seated ˹during Tashahhud˺ and waited for them while they Prayed their second rakʿah and he greeted off Prayer ˹salām˺ with them”. (al-Bukhārī: 4129; Muslim: 842; see also al-Bukhārī: 942; Muslim: 839)
[965] The other section of the army shall remain on guard.
[966] There are two different opinions as to which of the two sections the command to hold on to their arms applies (cf. Ibn ʿAṭiyyah). Some state that these are the section who are Praying given that the weapons they took were light enough not to hinder them from Praying properly. Others, for obvious reasons, state that the ones meant here are the ones on guard.
[967] Once the group who Prayed with the Prophet (ﷺ) first had finished Praying the first rakʿah, they were to stand on guard behind the other group. (al-Ṭabarī, al-Saʿdī)
[968] The second group, who were on guard first, were to join the Prophet (ﷺ) in Prayer. (al-Ṭabarī, al-Saʿdī)

103 : 4

فَإِذَا قَضَيۡتُمُ ٱلصَّلَوٰةَ فَٱذۡكُرُواْ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِكُمۡۚ فَإِذَا ٱطۡمَأۡنَنتُمۡ فَأَقِيمُواْ ٱلصَّلَوٰةَۚ إِنَّ ٱلصَّلَوٰةَ كَانَتۡ عَلَى ٱلۡمُؤۡمِنِينَ كِتَٰبٗا مَّوۡقُوتٗا

(103) When you finish Praying mention Allah standing, sitting and ˹lying˺ on your sides^[969]. And when you feel safe then keep up the Prayer ˹as it should be˺; indeed Prayer is mandated on Believers at specified timings.

[969] Believers are enjoined to remember God and mention Him at all times, because it nurtures vigilance of Him in their hearts and draws them nearer to Him. This is even more so in times of trouble and fighting because such remembrance helps boost spiritual strength which is more important than relying on material power alone (cf. al-Jazā’irī).

104 : 4

وَلَا تَهِنُواْ فِي ٱبۡتِغَآءِ ٱلۡقَوۡمِۖ إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا

(104) Be relentless^[970] in pursuing the clan^[971], if you feel pain they also feel pain as much as you do^[972], ˹but˺ you rightfully hope from Allah what they do not hope for^[973]—verily Allah is All-Knowing, All-Wise.

[970] Although a number of ayas in this sura urge Believers to fight in the path of God, they also urge them to be cautious. This caution is not to be mistaken with, nor is it a license to be overly careful to the extent that Believers slacken or proceed with heavy feet (cf. al-Biqāʿī, Naẓm al-Durar).
[971] Your enemy.
[972] Cf. 3:140: “If a wound touches you, indeed an equal wound has touched the clan”.
[973] The most generous reward of God. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)

105 : 4

إِنَّآ أَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِتَحۡكُمَ بَيۡنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُۚ وَلَا تَكُن لِّلۡخَآئِنِينَ خَصِيمٗا

(105) ^[974]We have indeed sent down the Book to you ˹Muhammad˺ with the Truth^[975] so that you may judge among people with that which Allah has shown you. Do not be an advocate for the treacherous^[976].

[974] One’s judgement, even with one’s own enemies, should be fair and in accordance with the ruling of God in His Book, the Qur’an; those who belong to one’s own religion and are on one’s side should not be favoured over the other side in legal proceedings (cf. al-Rāzī). God’s precious religion should be protected from inside by upholding justice under all circumstances, as much as it should be protected from outside threats (cf. Riḍā).
[975] The Qur’an is the Truth from God; it contains the Truth, tells the Truth and comes with justice. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[976] al-Khā’inīn are those who claim as theirs what is not. Alternatively, they deny what others have by right. (al-Ṭabarī, al-Saʿdī)