THE QURANIC

MESSAGE pertaining

THE WEAK
By:
Lieutenant Colonel Sarfraz Hussain
Tamgha-i-Imtiaz (Military)

Former Deputy Secretary To The Government of Pakistan Email: col.sarfraz@gmail.com and paksec@live.com

A Venture in Understanding The Quran

A PROPERTRY OF

BNP
ONE CONSTITUTION AVENUE ISLAMABAD

DEDICATED TO

THE WEAK
AMONGST HUMANS

The Holy Quran talks about the weak ones in human society in several verses. In Verse 4 of Al-Qasas (28:4i) Almighty Allah mentions of a weak group of Bani Israel and in the next verse (28:5ii)

outlines His three desires with respect to the weak groups. These desires are:1. Showing Favours by Granting/allowing them a lot. 2. Making them examples/leaders (Imam). 3. Making them the inheritors.

Above desires of the Creator Lord are described as fulfilled in Verse 137 of Al-Araf (7:137iii) in so far as the weak group of Bani Israel is concerned owing mainly to their endurance. Glimpses of the fulfillment of these desires can be viewed even today with reference to Bani Israel while pondering over their role in the current politicoeconomic world scenario. The only plausible reason, besides their endurance, for this favour to the Bani Israel [that I could locate; Verse 112 of Al-i-Imran (3:112iv)] mentioned in the Quran is that this segment of humans is still enjoying the practical trust of general public in their daily lives. The Quran calls it Rope of the People [HABLU-MIN-ANNASS] The week ones are talked about from different angles and aspects in the other verses too which with some explanation are as under:1. In accordance with Verse 9 of An-Nissa (4:9v) the week

ones (out of the kinsfolk and the orphans) are desired to be helped at the time of distribution of a deceaseds property/wealth and other belongings even though they do not qualify to be the legal heirs. Behavioral guideline, urgency of care and the extent of help required to be extended to the poor from amongst the kinsfolk, the orphans and the needy need to be noted in this verse for strict compliance.
2. In Verse 75 of An-Nissa (4:75vi) helping and in so doing

even resorting to fighting for the sake of Almighty Allah and the week amongst men, women and children is ordained with equal emphasis. Note the tone, the scope and also the weightage attached to helping the weaker segment of the society. Those who come forth to protect and defend such weak ones are considered as Almighty Allahs representatives.
3. The week ones residing in a society that is habitual to

oppression are desired to migrate to other lands. Failing

this the hell is declared as their abode. Verse 97 of AnNissa (4:97vii). However, the weak among men, women and children who do not have the means and also do not know the way out from such environments are declared as the exceptions to this punishment. Verse 98 of An-Nissa (4:98viii). Ultimate means and the methodology desired to be adopted by the oppressed class for getting out of the crutches of oppression need to be understood from these verses. Where we find some relaxation for the weaker segment of the society there the punishment awaiting for the inactive healthy ones is simply awe-inspiring.
4. A category of week ones is described from amongst the

women, the female orphans, those not given their due right and the weak among children. Verse 127 of An-Nissa (4:127ix). Generally speaking the segments of human society mentioned in this verse are termed as weak. They qualify to be helped, loved and cared about by all as decreed by Almighty Allah in this verse. In it lie the peace and prosperity of any people.
5. A weak and oppressed lot from amongst the believers in

the times of Prophet Saleh [pbuh] when asked by the haughty chiefs of the society as to what did they think of the prophet; declared that they do believe in the prophet. Verse 75 of Al-Araf (7:75x). Being weak does not qualify to ignore the truth and put the required actions on backburner. Taking clue from this verse, the weak that are considered detested on account of observing and supporting the truth, must stick to and uphold the standard of reality in their day to day life.
6. Hazrat Haroon [pbuh] replying to Prophet Musa [pbuh]

says in Verse 150 of Al-Araf (7:150xi) that he was considered week by the people and that they were about to kill him. He further requested the Prophet Musa [pbuh] that he should not be considered part of the wrong-doers and that his enemies should not be given a chance to ridicule him. Not being able to assert with the required and the desired vigor in defiance of wrong may be viewed somewhat compassionately. This aspect attains added importance when the respect and

honour of such weak ones viz a viz the enemies is concerned.

7. Addressing the believers in verse 26 of Al-Anfal (8:26xii)

Almighty Allah reminds them to remember, when they were few and considered feeble in the land and were in fear lest men should extirpate them, how He gave them refuge, strengthened them with His help and made provision of good things for them. In return of all these favours Almighty Allah desires from all such people to be thankful to Him. This verse serves to remind the weak ones that they need not attach undue importance to the strength and might of the oppressors; they should rather have belief in the help from Almighty Allah, remain thankful to their Creator Lord and assert fearlessly in pursuit of truth.
8. In

verse 91 of At-Tawba (9:91xiii), Almighty Allah enumerating some exceptions from participating in active struggle against oppression and corruption mentions of the weak, the sick and the poor but only if they are true to Allah and His messenger. Such people and the proven doers of good will certainly find their Creator Lord as Most Merciful and Most Forgiving. This verse indicates of some laxity exhibited by some weak ones at some demanding occasion in collective life that need to be viewed pragmatically.
9. Talking of life hereafter, Almighty Allah outlines in Verse

21 of Surah Ibrahim (14:21xiv) that there the weak and down trodden ask the oppressors of this world to avert from them Allah's disaster. There these mighty ones declare their helplessness and admit of having and finding no place of refuge. This is the ultimate truth that may dawn on the weak ones and also on those that opt for oppression in this life. By doing so they will start enjoying additional blessings of their Creator Lord not only in this world but also qualify for the best rewards in the life hereafter.
10. Verse 75 of Surah Maryam (19:75xv) reminds all humans

that ultimately the ones in error will know at the time of punishment or on the Hour of Judgment as to who is worse in position and who is weaker from all perceptible angels.

This again is just a reminder of the truth to all so that they take to the right course in their daily lives in this world as desired of them by Allah Almighty.
11. The weak ones will blame in the presence of their

Creator Lord that the proud are responsible for their disbelief. Verse 31 of Surah Saba (34:31 xvi). In response to this blame the arrogant will defend themselves saying that it was not they who drove the weak away from the guidance instead the weak were themselves guilty (34:32xvii). The counter argument from the weak will be that it was the continued scheming by the proud that forced them to disbelieve in Allah and also set up His rivals. The weak will face the destined disaster with utter guilt owing to their misdeeds (34:33xviii). Still quarreling with the proud from the fire the weak will ask the conceited to save them a bit from the fire but to no avail (40:47). These verses are self explanatory and leave no doubt in the minds of both the weak and the mighty oppressors as to their final destination and also as to what they should do now.
12. Verses 23-25 of Surah Al-Jinn (72:23-25xix) clarify doubts

of all those who tend to ignore the commandments of their Creator Lord conveyed through His Messenger Muhammad [pbuh] pertaining their strength or weakness in the face of final punishment that such people will be meted out. The message in these verses is pretty clear that the purported mighty ones have to face one day the deserved punishment if they keep pursuing the course of their might and coercion. It is only in their ultimate interest that they heed to the teachings of the Quran conveyed to them by our Creator Lords messenger. Conclusion. Contemplation over the above mentioned Quranic verses tells us very clearly that in order to qualify to be eligible for the rewards mentioned in the beginning of this write-up in the form of three desires of our Creator Lord following need to be deeply understood and unswervingly practiced:1. The oppressors and the oppressed should remember that this life is only short lived and that the truth ultimately does triumph.

2. The weaker segments of society need to be helped and

assisted in all possible ways employing all possible means as a decree of our Creator Lord. In it lie the ultimate and the real successes of all.
3. The oppressed class must note that the oppressors are NOT

all powerful. They should display utmost endurance in pursuing the truth in their personal and collective lives communicated by the messenger(s) of our Creator Lord. Success, without any doubt, in all its forms is their desired domain.
4. Some weaknesses displayed by the weaker in their collective

lives need to be viewed pragmatically by those on the helm of affairs so that the things do not come to a grinding halt or face stagnation.
5. A Rope from Allah and a rope from people must be held

on with due understanding, reverence and diligence in order to realize the desires of Allah Almighty.

Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption. ii And We desired to show favour unto those who were oppressed in the earth, and to make them examples and to make them the inheritors, iii And We caused the folk who were despised to inherit the eastern parts of the land and the western parts thereof which We had blessed. And the fair word of thy Lord was fulfilled for the Children of Israel because of their endurance; and We annihilated (all) that Pharaoh and his folk had done and that they had contrived. iv Ignominy shall be their portion wheresoever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the prophets wrongfully. That is because they were rebellious and used to transgress. v And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them. vi How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender! vii Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end; viii Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way. ix They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it. x The chieftains of his people, who were scornful, said unto those whom they despised, unto such of them as believed: Know ye that Salih is one sent from his Lord? They said: Lo! In that wherewith he hath been sent we are believers. xi And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. He said: Son of my mother! Lo! the folk did judge me weak and almost killed me. Oh, make not mine enemies to triumph over me and place me not among the evil-doers. xii And remember, when ye were few and reckoned feeble in the land, and were in fear lest men should extirpate you, how He gave you refuge, and strengthened you with His help, and made provision of good things for you, that haply ye might be thankful. xiii Not unto the weak nor unto the sick nor unto those who can find naught to spend is any fault (to be imputed though they stay at home) if they are true to Allah and His messenger. Not unto the good is there any road (of blame). Allah is Forgiving, Merciful. xiv They all come forth unto their Lord. Then those who were despised say unto those who were scornful: We were unto you a following, can ye then avert from us aught of Allah's doom? They say: Had Allah guided us, we should have guided you. Whether we rage or patiently endure is (now) all one for us; we have no place of refuge. xv Say: As for him who is in error, the Beneficent will verily prolong his span of life until, when they behold that which they were promised, whether it be punishment (in the world), or the Hour (of doom), they will know who is worse in position and who is weaker as an army. xvi And those who disbelieve say: We believe not in this Qur'an nor in that which was before it; but oh, if thou couldst see, when the wrong-doers are brought up before their Lord, how they cast the blame one to another; how those who were despised (in the earth) say unto those who were proud: But for you, we should have been believers. xvii Those who were proud say unto those who were despised: Did we drive you away from the guidance after it had come unto you? Nay, but ye were guilty. xviii Those who were despised say unto those who were proud: Nay but (it was your) scheming night and day, when ye commanded us to disbelieve in Allah and set up rivals unto Him. And they are filled with remorse when they behold the doom; and We place carcans on the necks of those who disbelieved. Are they requited aught save what they used to do?

xix

(Mine is) but conveyance (of the Truth) from Allah, and His messages; and whoso disobeyeth Allah and His messenger, lo! his is fire of hell, wherein such dwell forever. 72:23; Till (the day) when they shall behold that which they are promised (they may doubt); but then they will know (for certain) who is weaker in allies and less in multitude. 72:24; Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it. 72:25