92: The Ill-Gotten Deed 93: Rescue from Manatugo Point 94: Operation: Dig-Out 95: The Very Best of Friends 96: The Reluctant Rival 97: Monty's Christmas 98: The Visitors 99: The Barclay Family Ski Vacation 100: Ice Fishing 101: Scattered Seeds 102: The Treasure of LeMonde! 103: Front Page News 104-105: Lincoln, 1-2 106: By Any Other Name 107. The next Adventures in Odyssey episode review from the AIO Update is of The Ill-Gotten Deed from Album 6: Mission: Accomplished.In this episode m iddle-schooler Calvin is fed up with his brother, so Whit tells him the story of another pair of brothers—Horace and Grover McAlister—who fought over land their father left for them in his will. Sarah blames herself when another disturbing murder occurs. Meanwhile Allison has mixed reactions to Dylan's TV commentaries about the killings. Justice Sotomayor delivered the opinion of the Court. In Kokesh v.SEC, 581 U. (2017), this Court held that a disgorgement order in a Securities and Exchange Commission (SEC) enforcement action imposes a “penalty” for the purposes of 28 U. §2462, the applicable statute of limitations.In so deciding, the Court reserved an antecedent question: whether, and to what extent, the. 92: The Ill-Gotten Deed November 4, 1989 Middle-schooler Calvin is fed up with his brother, so Whit tells him the story of another pair of brothers—Horace and Grover McAlister—who fought over land their father left for them in his will.

al-Humazah (Arabic: الهمزة‎, 'The Backbiter'^[1] 'The Slanderer' ^[2] 'The Scorner' ^[3]) is the 104th chapter (sūrah) of the Qur'an, with 9 verses (āyāt).

۝^[4] Woe to every backbiter, slanderer,

۝ who amasses wealth ˹greedily˺ and counts it ˹repeatedly˺,

۝ thinking that their wealth will make them immortal!

۝ Not at all! Such a person will certainly be tossed into the Crusher.

۝ And what will make you realize what the Crusher is?

۝ ˹It is˺ Allah’s kindled Fire,

۝ which rages over the hearts.

۝ It will be sealed over them,

۝ ˹tightly secured˺ with long braces.^[5]

The Surah takes its name from the word humazah occurring in the first verse. The Main statement in this Surah [Humazah] is the Consequences of man in loss. It condemns those who slander others, whether by speech or action, and imagine that their own wealth will keep them immune from death, and describes the doom of Hell which awaits them.

Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is an earlier 'Meccan surah', which means it is believed to have been revealed in Mecca, instead of later in Medina.

Summary[edit]

• 1-4 Woes pronounced on slanderers and backbiters
• 5-9Al Hutama described ^[6]

Text and meaning[edit]

Text and transliteration[edit]

• Hafs from Aasim ibn Abi al-Najud

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ‎
Bismi l-lāhi r-raḥmāni r-raḥīm(i)
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ ۝‎
¹Waylu l-likulli humazati l-lumazah(tin)
ٱلَّذِى جَمَعَ مَالًا وَعَدَّدَهُۥ ۝‎
²’al ladhī jama‘a māla w-wa‘addadah(ū)
يَحْسَبُ أَنَّ مَالَهُۥٓ أَخْلَدَهُۥ ۝‎
³Yaḥsabu ’anna mālahū ’akhladah(ū)
كَلَّا^صلےلَيُنۢبَذَنَّ فِى ٱلْحُطَمَةِ ۝‎
⁴Kallā, layunbadhanna fi l-ḥuṭamah(ti)
وَمَآ أَدْرَىٰكَ مَا ٱلْحُطَمَةُ ۝‎
⁵Wamā ’adrāka ma l-ḥuṭamah(tu)
نَارُ ٱللَّهِ ٱلْمُوقَدَةُ ۝‎
⁶Nāru l-lāhi l-mūqadah(tu)
ٱلَّتِى تَطَّلِعُ عَلَى ٱلْأَفْـِٔدَةِ ۝‎
⁷’al latī taṭṭali‘u ‘ala l-’af’idah(ti)
إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ ۝‎
⁸’innahā ‘alayhi m-mu’ṣadah(tun)
فِى عَمَدٍ مُّمَدَّدَةٍۭ ۝‎
⁹Fī ‘amadi m-mumaddadah(tin)

• Warsh from Nafiʽ al-Madani

بِسۡمِ اِ۬للَّهِ اِ۬لرَّحۡمَٰنِ اِ۬لرَّحِيمِ^ص‎
Bismi l-lāhi r-raḥmāni r-raḥīm(i)
وَيۡلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ ۝‎
¹Waylu l-likulli humazati l-lumazah(tin)
اِ۬لَّذِے جَمَعَ مَالًا وَعَدَّدَهُۥ ۝‎
²’al ladhī jama‘a māla w-wa‘addadah(ū)
يَحۡسِبُ أَنَّ مَالَهُۥٓ أَخۡلَدَهُۥ ۝‎
³Yaḥsibu ’anna mālahū ’akhladah(ū)
كَلَّا^صلَيُنۢبَذَنَّ فِے اِ۬لۡحُطَمَةِ^ص۝‎
⁴Kallā, layunbadhanna fi l-ḥuṭamah(ti)
وَمَآ أَدۡرٜيٰكَ مَا اَ۬لۡحُطَمَةُ^ص۝‎
⁵Wamā ’adrāka ma l-ḥuṭamah(tu)
نَارُ اَ۬للَّهِ اِ۬لۡمُوقَدَةُ ۝‎
⁶Nāru l-lāhi l-mūqadah(tu)
اَ۬لَّتِى تَطَّلِعُ عَلَے اَ۬لَافۡـِٔدَةِ^ص۝‎
⁷’al latī taṭṭali‘u ‘ala laf’idah(ti)
إِنَّهَا عَلَيۡهِم مُّوصَدَةٌ ۝‎
⁸’innahā ‘alayhi m-mūṣadah(tun)
فِے عَمَدٍ مُّمَدَّدَةٍۭ^ص۝‎
⁹Fī ‘amadi m-mumaddadah(tin)

Meanings[edit]

¹Woe to every slanderer and backbiter.
²Who has gathered wealth and counted it,
³He thinks that his wealth will make him last forever!
⁴Nay! Verily, he will be thrown into the crushing Fire
⁵And what will make you know what the crushing Fire is?
⁶The fire of Allah, kindled,
⁷Which leaps up over the hearts,
⁸Verily, it shall be closed in on them,
⁹In pillars stretched forth (i.e. they will be punished in the Fire with pillars, etc.).
Translation:Noble Quran,^[7] 1999

¹Woe to every scorner and mocker
²Who collects wealth and [continuously] counts it.
³He thinks that his wealth will make him immortal.
⁴No! He will surely be thrown into the Crusher.
⁵And what can make you know what is the Crusher?
⁶It is the fire of Allāh, [eternally] fueled,
⁷Which mounts directed at the hearts.
⁸Indeed, Hellfire will be closed down upon them
⁹In extended columns.
Translation:Saheeh International,^[8] 1997

¹Woe to every (kind of) scandal-monger and-backbiter,
²Who pileth up wealth and layeth it by,
³Thinking that his wealth would make him last for ever!
⁴By no means! He will be sure to be thrown into That which Breaks to Pieces,
⁵And what will explain to thee That which Breaks to Pieces?
⁶(It is) the Fire of (the Wrath of) Allah kindled (to a blaze),
⁷The which doth mount (Right) to the Hearts:
⁸It shall be made into a vault over them,
⁹In columns outstretched.
Translation:Yusuf Ali,^[9] 1934

¹Woe unto every slandering traducer,
²Who hath gathered wealth (of this world) and arranged it.
³He thinketh that his wealth will render him immortal.
⁴Nay, but verily he will be flung to the Consuming One.
⁵Ah, what will convey unto thee what the Consuming One is!
⁶(It is) the fire of Allah, kindled,
⁷Which leapeth up over the hearts (of men).
⁸Lo! it is closed in on them
⁹In outstretched columns.
Translation:Pickthall,^[10] 1930

Overview[edit]

In the phrase 'slandering traducer' (Arabic: humaza lumaza), according to Ibn Kathir, the first word refers to slandering by speech, and the second to slander by action (though he also quotes Mujahid as saying the opposite: 'Al-Humazah is with the hand and the eye, and Al-Lumazah is with the tongue.') The 'fire ... which leapeth over the hearts' is sometimes interpreted as starting below and rising: according to Ibn Kathir, Muhammad bin Ka`b said that 'it (the Fire) will devour every part of his body until it reaches his heart and comes to the level of his throat, then it will return to his body.' The 'columns' described in the final verse are interpreted as columns of fire by some authorities (e.g. As-Sudd), as in the translation above, but as literal pillars of iron by some others (e.g. Al-Awfi).

92 The Ill-gotten Deeds

Surah Humazah tells how bad mankind can get into loss, and this is why some scholars state that there is no severer description given of hell in the Quran than the description given in this surah. Many severe and harsh descriptions of hell are mentioned in this surah, especially when Allah says about hell what He has not said in other Surahs: “Naarullah” ((the) Fire (of) Allah!).

In other surahs, Allah says “Naaru Jahannam” (Fire of Hell) etc. But when the fire is attributed to GOD, it's more than that, it's a fire lit by Allah Himself for those who opposed Him.

92 The Ill-gotten Deed Movie

This is the last surah in the Quran which discusses the Akhirah (after life), and the surahs after this do not discuss the Akhirah afterlife again.

Theme and subject matter[edit]

In it some of the evils prevalent among the materialistic hoarders of wealth in the pre-Islamic days have been condemned. Every Arab knew that these vices, actually existed in their society; they regarded them as evils and nobody thought they were good. After calling attention to this kind of ugly character, the ultimate end in the Hereafter of the people having this kind of character has been stated. Both these things (i.e. the character and his fate in the Hereafter) have been depicted in a way which makes the listener automatically reach the conclusion that such a man fitly deserves to meet such an end. And since in the world, people of such character do not suffer any punishment, but seem to be thriving instead, the occurrence of the Hereafter becomes absolutely inevitable.

The name of the Surah is derived from the verb 'humaza' occurring in the first verse. Together with 'lumaza' which follows it the theme of the verse is set as involving the condemnation of mockery. This mockery is themed on the actions of the unbelievers of the time towards the early Muslim believers. Humaza meaning the mockery coming from the hands and eye, and lumaza the mockery from the tongue; refers in a much broader way to mockery done in all manner of ways great or small, obvious or veiled, loud or soft and so on. The construct encompasses all forms of mockery designed to belittle the other and ingratiate the self. This can be related as the great sin of Iblis (Satan) as when he mocks God's creation of Adam in describing His creation as being mere mud and unworthy of any respect.

It then deals in the second verse with the accumulation of money and wealth. In these verses it is not the mere honest earning of wealth that is meant, it is the completely inconsiderate accumulation of wealth without any concern given to its origin or means of acquisition. No regard is given to whether the wealth belongs properly to someone else, or whether any others have a share in it. Whether it comes from legitimate or illegal business. In effect it is the blind accumulation of wealth for wealth's sake to enrich only the avarice of the ones guilty of this sin. This is furthered by the fact that those focused on this behaviour continuously dwell upon the amount of their ill gotten hoard and take pleasure in stacking it up and so on.

The third verse amplifies the sin of heedless accumulation of wealth by stating that those with such attitudes believe it will protect them and sustain them in this world and also in the hereafter. That the wealth will buy them protection and sustenance in perpetuity. The second and third verses are implicitly cited as the cause of the increased self-importance, pride and haughtiness of those who mock others.

If this Surah is read in the sequence of the Surahs beginning with al-Zalzala, one can fully well understand how the fundamental beliefs of Islam and its teachings were impressed on the peoples minds in the earliest stage in Makkah. In Surah Az-Zilzal, it was said that in the Hereafter man's full record will be placed before him and not an atom's weight of good or evil done by him in the world will have been left unrecorded. In Surah Al-Adiyatt, attention was drawn to the plunder and loot, bloodshed and vandalism, prevailing in Arabia before Islam; then making the people realize, that the way the powers given by God were being abused, was indeed an expression of sheer ingratitude to Him, they were told that the matter would not end up in the world, but in the second life after death not only their deeds but their intentions and motives too would be examined, and their Lord fully well knows which of them deserves what reward or punishment. In Surah Al-Qaria after depicting Resurrection the people were warned that in the Hereafter a man's good or evil end will be dependent on whether the scale of his good deeds was heavier, or the scale of his evil deeds was heavier:In Surah At-Takathur the people were taken to task for the materialistic mentality because of which they remained occupied in seeking increase in worldly benefits, pleasures, comforts and position, and in vying with one another for abundance of everything until death overtook them. Then, warning them of the evil consequences of their heedlessness, they were told that the world was not an open table of food for then to pick and choose whatever they pleased, but for every single blessing that they were enjoying in the world, they would have to render an account to their Lord and Sustainer as to how they obtained it and how they used it. In Surah Al-Asr it was declared that each member, each group and each community of mankind, even the entire world of humanity, was in manifest loss, if its members were devoid of Faith and righteous deeds and of the practice of exhorting others to truth and patience. Immediately after this comes Surah Al-Humazah in which after presenting a specimen of leadership of the pre-Islamic age of ignorance, the people have been asked the question: 'What should such a character deserve if not loss and perdition?'

References[edit]

1. ^M.A.S. Abdel-HaleemThe Qur'an: a New Translation, 2004 Oxford University Press (Oxford World's Classics Hardcovers Series).
2. ^Sam GerransThe Quran: A Complete Revelation, 2016
3. ^Saheeh InternationalTHE QUR'AN (1997)
4. ^Arabic script in Unicode symbol for a Quran verse, U+06DD, page 3, Proposal for additional Unicode characters
5. ^Mustafa Khattab translation (2015)
6. ^Wherry, Elwood Morris (1896). A Complete Index to Sale's Text, Preliminary Discourse, and Notes. London: Kegan Paul, Trench, Trubner, and Co.This article incorporates text from this source, which is in the public domain.
7. ^'quran.com, al-Humazah (104), Muhsin Khan'.
8. ^'quran.com, al-Humazah (104), Saheeh International'.
9. ^'quran.com, al-Humazah (104), Yusuf Ali'.
10. ^'quran.com, al-Humazah (104), Pikhtall'.

External links[edit]

ISLAMABAD: As the opposition continues to protest over the arrest of Pakistan Muslim League-Nawaz (PML-N) leader Khawaja Mohammad Asif, the government on Saturday explained that he had been arrested after his failure to cooperate with officials concerned in valid investigations.

Adviser to the Prime Minister on Accountability Mirza Shahzad Akbar said Mr Asif had failed to satisfy the National Accountability Bureau (NAB).

Speaking at a press conference along with Special Assistant to the Prime Minister on Youth Affairs Usman Dar, he said Mr Asif had assets worth Rs5.1 million in 1993 and the PML-N leader had no proof of Rs2.2m monthly income he received from the UAE.

Mr Akbar said the PML-N leader claimed that he was given the salary in cash whenever he was asked about transfers from his salary account. “Mr Asif does not even have a pay slip of his income,” he added.

The PM’s adviser claimed that Mr Asif started this job when he held the portfolio of the defence minister. He asked the PML-N leader why he was not working in the UAE now as he was no longer a federal minister.

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PM’s adviser claims PML-N leader is not cooperating with NAB investigators

Mr Akbar said Mr Asif acted like a magician when he purchased a plot in a housing society in Gujranwala in September 2014 for Rs8 million and sold it back to the same housing society for Rs40 million just after a month. He said there was no legitimate reason for the whole episode, but it was comprehensible because Mr Asif was a minister at that time.

He said Mr Asif claimed to have sold a plot adjacent to his house in Sialkot for Rs125 million. According to the sale deed the amount was received through a cheque and a probe revealed that the serial number of the cheque book was in fact issued three months after the sale deed was signed. He claimed that the plot was still in Mr Asif’s possession.

According to the adviser, Tariq Mir and Company, which is owned by Mr Asif says that it is involved in the business of rice export. The company received an amount of Rs150 million from Dubai-based Poorvi Enterprises FZE, but rice against this amount was not exported from the country, he added.

Sharing details of grounds for the physical remand, he said Mr Asif had as many as 48 bank accounts in his name and in the name of his family members with transactions of over Rs1.4 billion.

He said the accused had cash deposits of Rs223 million in his personal bank account in addition to Rs140 million in his bank account in Dubai. A running finance account saw transactions of over Rs500 million from 2007 to 2018, all cash deposits, he added.

Mr Akbar said the same pattern was adopted for alleged money laundering by many other PML-N leaders, including Ishaq Dar and members of the Sharif family.

He said Mr Dar had allegedly used the identity of a Bahraini national, Siddique, to launder $18 million and had accepted that the person’s passport had been given to him by Shehbaz Sharif.

He said the Sharif family had allegedly used the Chaudhry Sugar Mills for money laundering and illegal transfer of its shares, using the name of UAE business tycoon Nasser Lootah.

He claimed that Rs800 million was transferred to the bank account of Maryam Nawaz by former prime minister Nawaz Sharif. There are transactions of billions of rupees in fake accounts. When a public office holder has unexplained wealth, it means bucks have been made out of corruption and corrupt practices. “It is a legitimate presumption”, he remarked.

Speaking on the occasion Usman Dar said it was unreasonable for a person holding an important portfolio, like defence minister, to work for a foreign-based company.

He said the agreement with the Dubai-based company showed that Mr Asif was required to work eight hours a day for the company with a leave of one month each year, which proved the job was a sham to justify ill-gotten wealth.

Published in Dawn, January 3rd, 2021