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Edition: 133
TAMIL - AUTHOR : MUFTI A.UMAR SHARIF KASHIMI

,g;Nghh; Fwpj;J FHMd; NgRfpwJ

,g;Nghh; njhlh;ghd Kf;fpaf; fl;lq;fs; xt;nthd;iwAk; Fh;Md;

kpfj; njspthf tpthpf;fpwJ. K];ypk;fSf;F ngUk; e\;lk;
Vw;gl;ljw;fhd fhuzq;fisAk; Fh;Md; kpfj; njspthf $WfpwJ.
K];ypk;fspd; xU rhuhuplk; ,Ue;j gytPdq;fisAk; Fh;Md;
ntspg;gLj;jpaJ. ,JNghd;w ,f;fl;lhd epiyikfspy;
K];ypk;fspd; flikfs;> ,e;j rKjhak; cUthf;fg;gl;ljd; cah;e;j
mbg;gil Nehf;fq;fs;> gilf;fg;gl;l rKjhaq;fspy; ,JNt kpfr;
rpwe;j rKjhak; vd;gjhy; kw;w rKjhaj;ij tpl ,e;j
rKjhaj;jplk; ,Uf;f Ntz;ba cah;e;j gz;Gfs;> rpy
K];ypk;fsplk; ,Ue;j gytPdq;fs; kw;Wk; FiwghLfisAk;
FHMd; Nfhbl;lJ.

(1) ,JNghd;w fLQ;Nrhjidapd; NghJ K];ypk;fs;

Nkw;nfhz;bUf;f Ntz;ba flikfs;> (2) ,r;rKjhak; cUthd
cah;e;j mbg;gil Nehf;fq;fs;> (3) kw;w rKjhaj;ij tpl kpfr;
rpwe;j rKjhakhf tpsq;Fgth;fsplk; ,Uf;f Ntz;ba rPhpa
gz;Gfs; Mfpa ,k;%d;iwAk; Kd;itj;J ghh;f;Fk;NghJ
K];ypk;fsplk; me;j FiwghLfSk; gytPdq;fSk; ,Ue;jpf;ff;
$lhJ vd;W FHMd; czh;j;JfpwJ.

,t;thNw eatQ;rfh;fspd; epiyikiag; gw;wp FHMd; tpthpf;fpwJ.

my;yh`;tpd; kPJk;> mtdJ J}jhpd; kPJk;> eatQ;rfh;fs;
cs;sj;jpy; nfhz;bUe;j tQ;rfj;ij ntspg;gLj;jp mth;fis

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,optilar; nra;jJ. A+jh;fSk;> eatQ;rfh;fSk; gug;gp te;j

re;Njfq;fisAk;> cWjp Fiwe;j K];ypk;fspd; cs;sj;jpypUe;j
re;Njfq;fisAk; Fh;Md; mfw;wpaJ. NkYk;> ,e;j Nghhpdhy;
Vw;gltpUf;Fk; ey;y KbTfisAk; mjpYs;s El;gq;fisAk;
Fh;Md; Rl;bf; fhl;LfpwJ. ,g;Nghiug; gw;wp mj;jpahak; My
,k;uhdpy; mWgJ trdq;fs; mUsg;gl;ld. mjpy; Nghhpd;
njhlf;fjpypUe;J ,Wjp tiu ele;j midj;Jk; tpthpf;fg;gl;lJ.
mjd; njhlf;fk; ,t;thW Muk;gpf;fpwJ.

(egpNa!) epidT $HtPuhf:) ePH tpbaw;fhiyapy; ck; FLk;gj;jhiu

tpl;Lr; nrd;W K/kpd;fisg; NghUf;fhf (c`J fsj;jpy; mtutH)
,lj;jpy; epWj;jpdPH¢ my;yh`; vy;yhtw;iwAk; nrtpAWNthdhfTk;
ed;fwpgtdhfTk; ,Uf;fpd;whd;. my;FHMd; 3:121

mjd; ,Wjp ,g;Nghhpd; tpisTfs; gw;wpAk; mjd; El;gq;fs;

gw;wpAk; kpfr; rhpahd tpkh;rdq;fSld; KbfpwJ.

'F/g;hpy; mtHfs; Ntfkhfr; nrd;W nfhz;bUg;gJ ck;ikf;ftiy

nfhs;sr; nra;a Ntz;lhk;¢ epr;rakhf mtHfs; my;yh`;Tf;F xU
rpW jPq;Fk; nra;Jtpl KbahJ¢ my;yh`; mtHfSf;F kWikapy;
ew;ghf;fpak; vJTk; Mf;fhky; ,Uf;fNt ehLfpwhd;¢ mtHfSf;Fg;
ngUk; NtjidAk; cz;L. my;FHMd; 3:176

,g;Nghhpd; mofpa KbTfSk; El;gq;fSk;

mwpQh; ,g;D `[h; (u`;) ,J Fwpj;J gpd;tUkhW $Wfpwhh;:

c`{j; NghhpYk; mjpy; K];ypk;fSf;F epfo;e;jtw;wpYk; gy
gbg;gpidfSk; ,iw El;gq;fSk; cs;sd;. mtw;wpy; rpytw;iwf;
fPNo ghh;g;Nghk;:

1) ghtj;jpdhy; cz;lhFk; nfl;l KbTfs; kw;Wk; jLf;fg;gl;lij

nra;tjdhy; Vw;gLk; jPa tpisTfs; Fwpj;J K];ypk;fSf;F
mwpTWj;jg;gl;Ls;sJ. ,ij> mk;ngwpAk; tPuh;fs;
mt;tplj;jpypUe;J tpyff; $lhJ vd;W egp(]y;) $wpajw;F khw;wk;
nra;jjhy; Vw;gl;l tpisTfisg; ghh;j;J tpsq;fpf; nfhs;syhk;.

2) J}jh;fs; Nrhjpf;fg;gLthh;fs;. Mdhy;> ,Wjpapy; ntw;wp

mth;fSf;Fj;jhd; fpilf;Fk;. ,jpy; mlq;fpapUf;Fk; El;gkhtJ:
,iwJ}jh;fSf;F vg;NghJk; ntw;wpNa fpilj;Jf; nfhz;bUe;jhy;
my;yh`;it ek;gpf;if nfhs;shjth;fSk; jq;fis my;yh`;it
ek;gpfif nfhz;lth;fs; vd;W ngaustpy; nrhy;ypf; nfhs;th;.
mjdhy; cz;ikahdth; ahh;? ngha;ah; ahh;? vd gphpj;J mwpa
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KbahJ. vg;NghJk; ,iwj; J}jh;fSf;F Njhy;tpNa Vw;gl;L te;jhy;

mth;fisj; J}jh;fshf mDg;gpa Nehf;fKk; epiwNtwhJ. vdNt>
ngha;ah;fspypUe;J cz;ikahdth;fisg; gphpj;J tpLtjw;fhf
ntw;wp Njhy;tp ,uz;ilAk; Nrh;j;J toq;FtNj rhpahdJ. mjhtJ>
eatq;rfh;fspd; eatQ;rfj;jdk; K];ypk;fSf;fj; njhpahky;
,Ue;jJ. ,g;Nghhpy; nrhy;ypYk; nraypYk; jq;fspd; eatQ;rfj;
jd;ikia me;eatQ;rfh;fs; ntspg;gLj;jpa NghJ mth;fs;
Kfj;jpiu mfd;W> mth;fs; ahh;? vdj; njspthfptpl;lJ. NkYk;>
K];ypk;fs; jq;fspd; ,y;yq;fSf;Fs; ,Uf;Fk; vjphpfisj;
njhpe;Jnfhz;L> mth;fsplkpUe;J tpyfp> mth;fspd; jPikia
vjph;nfhs;s Maj;jkhdhh;fs;.

3) rpy rkaq;fspy; my;yh`; cjtpiaj; jhkjg;gLj;jp toq;Ftjhy;

cs;sj;jpd; ngUik mfw;wg;gl;L mjpy; gzpT Vw;gLj;jg;gLfpwJ.
MfNtjhd; Nrhjidapd;NghJ K];ypk;fs; rfpj;Jf; nfhz;L
cWjpahf ,Ue;jdh;. eatQ;rfh;fNsh gae;J> mQ;rp> eLeLq;fp
epiyFiye;J tpl;ldh;.

4) my;yh`; nrhh;f;fj;jpy; ,iwek;gpf;ifahsh;fSf;fhf gy cah;

epiyfisAk; me;j];JfisAk; Vw;gLj;jpapUf;fpd;whd;. mij
mth;fs; tzf;f topghLfshy; mila KbahjNghJ gy
NrhjidfisAk; rpukq;fisAk; mth;fSf;F nfhLg;gjd; %yk;
mth;fs; me;j cah; gjtpfis mile;J nfhs;fpwhh;fs;.

5) ,];yhkpa Nghhpy; caph; jpahfk; nra;tJ vd;gJ

,iwNerh;fspd; kpf cah;e;j gjtpahFk; mij my;yh`; jdJ
egp(]y;) mth;fspd; Njhoh;fSf;F toq;fpdhd;.

6) my;yh`; jdJ vjphpfis mopf;f ehbdhy; mjw;fhf

mth;fsplk; fhuzq;fis Vw;gLj;Jfpwhd;. mjhtJ> mth;fspd;
Xhpiw epuhfhpg;G> my;yh`;tpd; Nerh;fis Nehtpid nra;tJ
Nghd;wtw;iwf; fhuzkhf;fp mth;fis mopj;J tpLfpwhd;. NkYk;>
,iwek;gpf;ifahsh;fspd; ghtq;fis mth;fSf;F ,iof;fg;gl;l
nfhLikf;Fg; gfukhf Mf;fp kd;dpj;J tpLfpwhd;. (/gj`{y; ghhp)

mwpQh; ,g;Dy; fa;apKk; jdJ [hJy; kMJ vd;w E}ypy;

,j;jiyg;gpd; fPo; NghJkhd tptuq;fisj; je;Js;shh;.
Mh;tKs;sth;fs; mq;F ghh;f;fyhk;.

ENGLISH- THE SEALED NECTAR – MEMORIES OF THE PROPHET (PBUH)-AUTHOR- ISSAM DIAB

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The Observations of the Noble Qur’ân on the Battle of Uhud

Some Qur’ânic verses were revealed to shed light on the most decisive phases of the
battle successively, adduce quite clearly the cause that led to that heavy loss, and
illustrate the vulnerable areas that were still persisting in the souls of some believers as
regards their duties in forging a decisive attitude with respect to the noble objectives for
which the Muslim Community, was created and was supposed to accomplish.

The Noble Qur’ân also spoke about the attitude of the pretenders to Faith and made
clear the hostility and hatred that they harboured against Allâh and His Messenger. The
Words of Allâh managed as well to erase all traces of ambiguities and insinuations, raised
by the hypocrites and their allies, the Jews — the authors of conspiracy and intrigue
hatching — and which were still in active operation in the hearts of some weak-of-heart
Muslims.

The laudable judgement and long-sought objectives that were attributable to the battle
of Uhud, were also another topic for the Noble Qur’ân to dwell on at length. Sixty verses
relevant to the battle were revealed giving full account of the first phase of the battle:

"And (remember) when you (Muhammad [pbuh]) left your household in the morning to
post the believers at their stations for the battle (of Uhud)." [Al-Qur'an 3:121]

And to end in a comprehensive commentary on its results and moralities:

"Allâh will not leave the believers in the state in which you are now, until He distinguishes
the wicked from the good. Nor will Allâh disclose to you the secrets of the Ghaib
(unseen), but Allâh chooses of His Messengers whom He pleases. So believe in Allâh and
His Messengers. And if you believe and fear Allâh, then for you there is a great reward."
[Al-Qur'an 3:179]

Lessons and Moralities

Ibn Al-Qaiyim has made a pointed reference to the battle of Uhud and given full
elucidation of the Divine benefits and moralities that resulted from it. Some Muslim
scholars, on the authority of Ibn Hajar, said: The reverse in Uhud resulted from the neglect
on the part of the archers of the explicit command of the Prophet [pbuh], and leaving
the spot which they were ordered to safeguard to the end. In other words, the success of
the Muslims depends upon their obedience to the Prophet [pbuh]. As long as they carry
out his behests, Allâh will help them in facing all kinds of odds. But when they will set aside
his commands in their pursuit of worldly riches, they are bound to come to grief. Another
relevant issue of great significance says that it is customary for Prophets to be tried with
different adversities; nevertheless, the final outcome is positively in their favour. Should
the Muslims be victorious all the time, great many pretenders to Faith will enter the fold of
Islam, and consequently the clear line of demarcation between true believers and
hypocrites will become blurred. Contrarily, if the Muslims were to be defeated all the
time, the final objective of the ministry of Prophets will not be effected. It is wise then to
combine both success and failure so that sifting between true Muslims and hypocrites
could be realized.

In the aftermath of the battle of Uhud, the hypocrites disclosed their real intentions in
words and in deeds, consequently, the Muslims got to realize the existence of those

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wicked elements working secretly in their own homeland; and of course there would be
appropriate measures to be taken in due course of time.

A third point in this context refers to purposeful deferment of victory in some areas in
order to check the pride of the soul and teach the believers how to observe full patience
in times of adversity. Trials and tests are provided by Allâh in order that the true believers
could deservedly occupy their abode in the blessed Hereafter. Martyrdom, the highest
ranks that the true friends of Allâh could occupy, is provided by Allâh to function as a
passport, granted by the Lord, leading to Paradise. In brief, fight in the cause of Allâh is a
golden opportunity for the true believers to have their sins effaced, and a Divinely-
devised event for the disbelievers and enemies of Allâh to face destruction and
annihilation in recompense for their disbelief, tyranny and transgression. [Za'd Al-Ma'ad
2/99-108]

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