Tarjumatul Quran - Surah Fatir [Originator] : 25 - 44
The meanings of a bearer of good news are contained within نَذِيرٌ ['warner']. In verse Number 25 the word أُمَّةٍ ['people'] has been used and not قَرْيَةِ 'town'] which is more vast. Based on my personal experience and what I have read warners have also come to the Aborigines and the Red Indians. Their people benefited from them. Certain Messengers came to different people with Signs, some were given scriptures and some were granted Illuminating Books. The fundamental Mission of Prophets is not to caution but to give good news. Those who benefit from their warning remain safe from the perils. Verse Number 28 speaks of different colours and fruits of varying taste and mountains being different in colour. In my opinion the mountains here mean the different Shairahs which were separate and distinct but with a single source. Verse Number 29 mentions a sublime principle that the definition of a scholar is that they should be in awe of God. Although it is also important to encompass the knowledge of the world. but if this results in being in thrall of God then one would be counted a scholar in the eyes of God or else one would not be worthy of being called a scholar. In verse Number 30 in addition to worship light has been shed upon spending for the sake of Allah that the spending which is acceptable is that which is done secretly and can be spent publicly as well afterwards for certain reasons. In any case it should begin in سِرًّ [secret']. In verse Number 31 the meaning of لِيُوَفِّيَهُمْ أُجُورَهُمْ ['To repay them in full'] means abundant reward to the extent of one's measure and capacity which would be extended because of grace. The theme is not that of the measuring scales of a Bania.  There is a tiding for the Servants of the Gracious  that Allah the Almighty knows their good intentions and takes an interest in them. ظَالِمٌ لِنَفْسِهِ ['wronged their own souls'] in verse 33 does not mean the sinners but to put yourself to strife for the sake of God. Without this one cannot travel from the Base Self to the Reproving Self and from the Reproving Self to the Soul at Rest.  Then beyond the Rest the group [receiving] of the فَضْلُ الْكَبِيرُ ['greatest bounty'] is the group of the Prophets - Who are the greatest example of self-sacrifice. Verse Number 34 categorically proves that there would be no distinction between male and female in the hereafter because the soul has no feminine or masculine gender. In verse Number 36 الْمُقَامَةِ ['abode of bounty'] means that they would be placed in the Place of Peace, where they would not have to toil or strive to worship because they were also in the habit of deriving pleasure from worship in this world which is alluded to in: So when thou art free strive hard. ('The Holy Quran'. al-Inshirah [The Relief]: 8). In verse 37 the scene of the torment of Hell seems to be cruel but that is how the enemies of the truth behaved in the world. The employed new measures of mischief and plotting all the time. Had they lived for a hundred thousand years they would have behaved in the same manner. So the nature of their punishment is destined to be the like thereof. Verse Number 42 points to the system of the universe and that the celestial bodies hanging in space are no accident or by chance but that there are deep laws applied to them. They are in the grip of a balanced and well-measured system of the reckoning of time and gravity. If any of them diverts from their orbit or position even the slightest bit it can never be returned to its position.  The Bania is an occupational community of merchants, bankers, money-lenders, dealers in grains or in spices and in numerous commercial enterprises of the modern times. The term is used in a wider sense in Bengal than it is elsewhere in India, where it is applied to specific castes.  Quranic term.  Quranic terms. See Ahmad, Hazrat Mirza Ghulam. 'Islami Usool Ki Philosophy' ['The Philosophy of the Teachings of Islam']. Matba Siddiqui, 1896. 'Ruhani Khazain: x'. English: English: 1910, 1979, 2010). 10 February 1998. © The Tahir Archive / MTA International, 2016.
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