ROOT ش ي ا
392 verses • 28 derived words
Morphology Tree
Lemmas and their derived stems found in the Quran.
شَآءَ
Lemmaشَیۡء
LemmaOther / General
Occurrences in Quran
Found 392 verses containing words derived from "s h y A".
یَکَادُ الۡبَرۡقُ یَخۡطَفُ اَبۡصٰرَہُمۡ ۖ کُلَّمَاۤ اَضَآءَ لَہُمۡ مَّشَوۡا فِیۡہِ وَاِذَاۤ اَظۡلَمَ عَلَیۡہِمۡ قَامُوۡا ۚ وَلَوۡ شَآءَ اللّٰہُ لَذَہَبَ بِسَمۡعِہِمۡ وَاَبۡصٰرِہِمۡ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
4:73, 74.
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
شَئ (Shai’) 意指愿意或很想要做的事情。
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
4:73-74.
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
Shai’ signifies that which is willed or desired.
4:73, 74.
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
d
4:73, 74.
29M
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
29N
شَئ (Shai’) 意指愿意或很想要做的事情。
1
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
2
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
a
4:73, 74.
27
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
c
4:73-74.
41
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
41A
Shai’ signifies that which is willed or desired.
ہُوَ الَّذِیۡ خَلَقَ لَکُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا ثُمَّ اسۡتَوٰۤی اِلَی السَّمَآءِ فَسَوّٰٮہُنَّ سَبۡعَ سَمٰوٰتٍ ۚ وَہُوَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
السَّمَآءِ اسم جنس ہے ایک کے لئے بھی بولا جاتا ہے اور زیادہ کے لئے بھی‘ چونکہ اس کے بعد اس کی طرف جمع کی ضمیر استعمال کی گئی ہے معلوم ہوا کہ یہاں السَّمَآءِ سے جمع مراد ہے۔
سَوّٰی کے معنے کسی چیز کو اس طرح بنانے کے ہوتے ہیں کہ اس میں سب ضرورتوں کا لحاظ رکھا گیا ہو۔ کہتے ہیں سَوّٰیہُ اور اس کے معنے یہ ہوتے ہیں کہ صَنَعَہٗ مُسْتَوِیًا یعنی اس کو ایسا بنایا کہ اس کی ضرورتوں کا لحاظ کر لیا گیا (اقرب)
شَیْئٌ کا ترجمہ اس جگہ بجائے’’چیز‘‘کے ’’بات‘‘کیا گیا ہے۔ کیونکہ اردو میں ’’چیز‘‘ کا لفظ اس موقعہ پر پورا مفہوم ادا نہیں کرتا‘ لیکن ’’بات‘‘ کا لفظ اس مفہوم کو ادا کرتا ہے۔ بات کے معنے اس جگہ قول کے نہیں بلکہ امر اور حقیقت کے ہیں۔
22:66; 31:21; 45:14.
7:55; 10:4; 41:10-13.
Istawa means, he became firm or firmly settled. Istawa ilash-shai’ means, he turned to a thing or he directed his attention to it (Lane).
Sawwa-hu means, he made it uniform or even, congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements of its case; he perfected it; or he put it into a right or good state (Lane).
In Arabic "seven" is generally used as a symbol of perfection and the word along with "seventy" or "seven hundred" signifies a large number. All these three words have been used in this sense in the Qur’an (9:80; 15:45). Elsewhere, the words "seven heavens" have been substituted by "seven stages" (23:18).
The sun, the moon and other heavenly bodies are of immense benefit to man. Modern science has made many discoveries in this connection—and many more may yet be made—all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
22:66; 31:21; 45:14.
7:55; 10:4; 41:10-13.
Important Words:
استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).
سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).
Commentary:
Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.
The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.
If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.
It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.
The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.
With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.
a
22:66; 31:21; 45:14.
b
7:55; 10:4; 41:10-13.
31A
اِسْتَوٰی (Istawa) 的意思是他成为坚定的或他坚强地决定了。اِسْتَوٰی اِلَی الشَّیْء (Istawa ilash-shai’) 意谓:他转向一件东西或他注意它 (Lane)
1
السَّمَآءِ اسم جنس ہے ایک کے لئے بھی بولا جاتا ہے اور زیادہ کے لئے بھی‘ چونکہ اس کے بعد اس کی طرف جمع کی ضمیر استعمال کی گئی ہے معلوم ہوا کہ یہاں السَّمَآءِ سے جمع مراد ہے۔
2
سَوّٰی کے معنے کسی چیز کو اس طرح بنانے کے ہوتے ہیں کہ اس میں سب ضرورتوں کا لحاظ رکھا گیا ہو۔ کہتے ہیں سَوّٰیہُ اور اس کے معنے یہ ہوتے ہیں کہ صَنَعَہٗ مُسْتَوِیًا یعنی اس کو ایسا بنایا کہ اس کی ضرورتوں کا لحاظ کر لیا گیا (اقرب)
3
شَیْئٌ کا ترجمہ اس جگہ بجائے’’چیز‘‘کے ’’بات‘‘کیا گیا ہے۔ کیونکہ اردو میں ’’چیز‘‘ کا لفظ اس موقعہ پر پورا مفہوم ادا نہیں کرتا‘ لیکن ’’بات‘‘ کا لفظ اس مفہوم کو ادا کرتا ہے۔ بات کے معنے اس جگہ قول کے نہیں بلکہ امر اور حقیقت کے ہیں۔
a
22:66; 31:21; 45:14.
b
7:55; 10:4; 41:10-13.
36
Important Words:
استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).
سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).
Commentary:
Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.
The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.
If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.
It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.
The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.
With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.
b
22:66; 31:21; 45:14.
c
7:55; 10:4; 41:10-13.
54
Istawa means, he became firm or firmly settled. Istawa ilash-shai’ means, he turned to a thing or he directed his attention to it (Lane).
55
Sawwa-hu means, he made it uniform or even, congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements of its case; he perfected it; or he put it into a right or good state (Lane).
56
In Arabic "seven" is generally used as a symbol of perfection and the word along with "seventy" or "seven hundred" signifies a large number. All these three words have been used in this sense in the Qur’an (9:80; 15:45). Elsewhere, the words "seven heavens" have been substituted by "seven stages" (23:18).
56A
The sun, the moon and other heavenly bodies are of immense benefit to man. Modern science has made many discoveries in this connection—and many more may yet be made—all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
وَقُلۡنَا یٰۤاٰدَمُ اسۡکُنۡ اَنۡتَ وَزَوۡجُکَ الۡجَنَّۃَ وَکُلَا مِنۡہَا رَغَدًا حَیۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا ہٰذِہِ الشَّجَرَۃَ فَتَکُوۡنَا مِنَ الظّٰلِمِیۡنَ
7:20, 23; 20:117-118.
جَنَّةْ (Jannah, 果园) 这词出现在本节经文中并不是指天园或天园, 而是指阿丹最初居住的像果园一样的地方。它不能指后世天园; 首先, 因为它是让阿丹在大地上居住的地方 (2:37); 其次, 天园是一个人一旦进入就不会被驱逐的地方 (15:49), 而阿丹被迫离开了在本节经文中所提到的 جَنَّةْ (果园)。这表明阿丹最初居住的果园就是这个大地上的一处, 它得到这个名称是因为它肥沃的土壤和大片青葱的草木。新近的研究表明这一地方就是位于伊拉克的巴比伦或亚述附近的伊甸园 (Enc. Brit. “Ur”条目)。
“那儿在你俩愿意的地方可以丰盛地食用,”这一句表明阿丹生活的地方还没有受任何人管辖, 可以称为赐予阿丹的 “安拉的土地”, 从而使他成为他所纵览的一切的主人。
按照 «圣经» 所说, 那被禁的 شَجَرَة (Shajarah, 树) 是辨别善恶的树 (创世记2:17)。但依照 «古兰经» 所说, 吃了禁果以后, 阿丹 (亚当) 和哈娲 (夏娃) 变成裸体, 这表明这树不同于认识善恶的源泉, 却是罪恶的根源, 它使阿丹显现了脆弱。«古兰经» 的说法显然是正确的, 因为剥夺人的知识, 就等于使他不能达到做人的目的。可是, «古兰经» 和 «圣经» 在这一点上的看法似乎一致, 即那棵树并不是一颗真正的树, 而只是一个象征, 因为大家知道, 大地上并不存在带有以上任一特性的树, 这种特性就是能使人变得赤裸, 或给他善良或邪恶知识。因此, 这棵树一定是象征着别的事物。شَجَرَة 还意味着争吵。在别处, «古兰经» 也提到两种 شَجَرَة (树): (1) (شَجَرَة طَيِّبَة (Shajarah Tayyibah, 善良的树) 和 (2) شَجَرَة خَبِيْثَة (Shajarah Khabithah, 邪恶的树), 参阅14:25和27。圣洁的事物和圣洁的教义被比拟为前者, 而不圣洁的事物和不圣洁的观念被比拟为后者。鉴于这些解释, 本节经文则表明, (1) 阿丹被嘱咐避免争吵; (2) 他告诫防止邪恶的事物。
7:20, 23; 20:117-118.
The word Jannah (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven; first, because it was on the earth that Adam was made to live (2:37); secondly, Heaven is a place from which no one, who once enters it, is ever expelled (15:49), while Adam was made to quit the Jannah (garden) spoken of in this verse. This shows that the Jannah or garden in which Adam first dwelt was a place on this very earth which was given this name on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place was the Garden of Eden which lay near Babylon in Iraq or Assyria (Enc. Brit. under "Ur").
The expression, eat therefrom plentifully wherever you will, indicates that the place where Adam lived had not yet come under anybody’s jurisdiction and was what may be termed "God’s land" which was given to Adam who was thus made, as it were, the lord of all he surveyed.
According to the Bible, the forbidden Shajarah (tree) was the tree of the knowledge of good and evil (Gen. 2: 17). But according to the Qur’an, after having eaten of the forbidden fruit, Adam and Eve became naked which signifies that, unlike knowledge which is a source of goodness, the tree was a source of evil, which made Adam exhibit a weakness. The Quranic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Qur’an and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics, i.e. making a man naked or giving him knowledge of good or evil, is known to exist on the face of the earth. So the tree must represent something else. Shajarah also means a quarrel. Elsewhere, the Qur’an makes mention of two kinds of Shajarah: (1) Shajaratu Tayyibah (good tree) and (2) Shajaratu Khabithah (
7:20, 23; 20:117, 118.
Important Words:
شجرة (tree) is the singular of شجر (trees). It is derived from the verb شجر. The Arabs say شجرالامربینھم i.e. the affair or case became complicated and confused so as to be a subject of disagreement and difference between them. شجرة means, a tree, because of the intermixing or confusion of its branches. شجرة also signifies, the stock or origin of a man. They say, ھومن شجرة طیبة i.e. he is of a good stock or origin (Lane).
ظالمین (wrongdoers) is the plural of ظالم being derived from ظلم which means: (1) he put a thing in the wrong place or in a place not its own; (2) he made one suffer loss; (3) he transgressed or committed a wrong. A ظالم is thus one who does an inappropriate or improper thing; or one who commits a wrong; or one who makes someone suffer a loss (Aqrab & Lane).
Commentary:
The word جنة (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven: firstly, because it was on the earth that Adam was made to live, as the words, I am about to place a vicegerent in the earth, occurring in 2:31 clearly indicate.
Secondly, Heaven is a place from which no one who once enters it will ever be expelled (15:49), whereas Adam was made to quit the جنة (garden) spoken of in this verse. This shows that the جنة or garden in which Adam first dwelt was a place on this very earth which was given this name on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place where Adam was made to dwell was the garden of Eden which lay near Babylon in Iraq or Assyria.
According to the Bible, the forbidden شجرة (tree) was the tree of the knowledge of good and evil (Gen. 2:17). But we learn from the Quran that after having eaten of the forbidden fruit, Adam and Eve became naked which means that, unlike knowledge which is a source of goodness, the tree was a source of evil, making Adam exhibit a weakness. The Quranic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Quran and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics, i.e. making a man naked or giving him knowledge of good or evil, exists on the face of the globe. So the tree must represent something else.
As explained above, the word شجرة also means a quarrel. Says the Quran: But no, by thy Lord, they are not believers until they make thee judge in all that is in dispute between them (4:66).
Elsewhere, the Quran makes mention of two kinds of شجرة (1) شجرة طیبة (good tree) and (2) شجرة خبیثة (evil tree) for which see 14:25 & 27. Pure things and pure teachings are likened to the former, and impure things and impure thoughts are likened to the latter. In the light of these explanations, the verse would mean: (1) that Adam was enjoined to avoid quarrels; (2) that he was warned against evil things, because although the verse does not specify evil or good, yet the prohibition cannot but refer to impure and evil things.
The expression, eat therefrom plentifully wherever you will, indicates that the place where Adam lived had not yet come under the jurisdiction of anybody and was what may be termed "God’s land" which was given to Adam who was thus made lord of all he surveyed.
The concluding clause, lest you be of ظالمین or wrongdoers, means that the result of approaching the prohibited شجرة would be that Adam would become one of those who do not observe propriety in their actions for, as explained under Important Words, ظلم means, putting a thing at a wrong place.
a
7:20, 23; 20:117-118.
42
جَنَّةْ (Jannah, 果园) 这词出现在本节经文中并不是指天园或天园, 而是指阿丹最初居住的像果园一样的地方。它不能指后世天园; 首先, 因为它是让阿丹在大地上居住的地方 (2:37); 其次, 天园是一个人一旦进入就不会被驱逐的地方 (15:49), 而阿丹被迫离开了在本节经文中所提到的 جَنَّةْ (果园)。这表明阿丹最初居住的果园就是这个大地上的一处, 它得到这个名称是因为它肥沃的土壤和大片青葱的草木。新近的研究表明这一地方就是位于伊拉克的巴比伦或亚述附近的伊甸园 (Enc. Brit. “Ur”条目)。
43
“那儿在你俩愿意的地方可以丰盛地食用,”这一句表明阿丹生活的地方还没有受任何人管辖, 可以称为赐予阿丹的 “安拉的土地”, 从而使他成为他所纵览的一切的主人。
44
按照 «圣经» 所说, 那被禁的 شَجَرَة (Shajarah, 树) 是辨别善恶的树 (创世记2:17)。但依照 «古兰经» 所说, 吃了禁果以后, 阿丹 (亚当) 和哈娲 (夏娃) 变成裸体, 这表明这树不同于认识善恶的源泉, 却是罪恶的根源, 它使阿丹显现了脆弱。«古兰经» 的说法显然是正确的, 因为剥夺人的知识, 就等于使他不能达到做人的目的。可是, «古兰经» 和 «圣经» 在这一点上的看法似乎一致, 即那棵树并不是一颗真正的树, 而只是一个象征, 因为大家知道, 大地上并不存在带有以上任一特性的树, 这种特性就是能使人变得赤裸, 或给他善良或邪恶知识。因此, 这棵树一定是象征着别的事物。شَجَرَة 还意味着争吵。在别处, «古兰经» 也提到两种 شَجَرَة (树): (1) (شَجَرَة طَيِّبَة (Shajarah Tayyibah, 善良的树) 和 (2) شَجَرَة خَبِيْثَة (Shajarah Khabithah, 邪恶的树), 参阅14:25和27。圣洁的事物和圣洁的教义被比拟为前者, 而不圣洁的事物和不圣洁的观念被比拟为后者。鉴于这些解释, 本节经文则表明, (1) 阿丹被嘱咐避免争吵; (2) 他告诫防止邪恶的事物。
a
7:20, 23; 20:117, 118.
42
Important Words:
شجرة (tree) is the singular of شجر (trees). It is derived from the verb شجر. The Arabs say شجرالامربینھم i.e. the affair or case became complicated and confused so as to be a subject of disagreement and difference between them. شجرة means, a tree, because of the intermixing or confusion of its branches. شجرة also signifies, the stock or origin of a man. They say, ھومن شجرة طیبة i.e. he is of a good stock or origin (Lane).
ظالمین (wrongdoers) is the plural of ظالم being derived from ظلم which means: (1) he put a thing in the wrong place or in a place not its own; (2) he made one suffer loss; (3) he transgressed or committed a wrong. A ظالم is thus one who does an inappropriate or improper thing; or one who commits a wrong; or one who makes someone suffer a loss (Aqrab & Lane).
Commentary:
The word جنة (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven: firstly, because it was on the earth that Adam was made to live, as the words, I am about to place a vicegerent in the earth, occurring in 2:31 clearly indicate.
Secondly, Heaven is a place from which no one who once enters it will ever be expelled (15:49), whereas Adam was made to quit the جنة (garden) spoken of in this verse. This shows that the جنة or garden in which Adam first dwelt was a place on this very earth which was given this name on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place where Adam was made to dwell was the garden of Eden which lay near Babylon in Iraq or Assyria.
According to the Bible, the forbidden شجرة (tree) was the tree of the knowledge of good and evil (Gen. 2:17). But we learn from the Quran that after having eaten of the forbidden fruit, Adam and Eve became naked which means that, unlike knowledge which is a source of goodness, the tree was a source of evil, making Adam exhibit a weakness. The Quranic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Quran and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics, i.e. making a man naked or giving him knowledge of good or evil, exists on the face of the globe. So the tree must represent something else.
As explained above, the word شجرة also means a quarrel. Says the Quran: But no, by thy Lord, they are not believers until they make thee judge in all that is in dispute between them (4:66).
Elsewhere, the Quran makes mention of two kinds of شجرة (1) شجرة طیبة (good tree) and (2) شجرة خبیثة (evil tree) for which see 14:25 & 27. Pure things and pure teachings are likened to the former, and impure things and impure thoughts are likened to the latter. In the light of these explanations, the verse would mean: (1) that Adam was enjoined to avoid quarrels; (2) that he was warned against evil things, because although the verse does not specify evil or good, yet the prohibition cannot but refer to impure and evil things.
The expression, eat therefrom plentifully wherever you will, indicates that the place where Adam lived had not yet come under the jurisdiction of anybody and was what may be termed "God’s land" which was given to Adam who was thus made lord of all he surveyed.
The concluding clause, lest you be of ظالمین or wrongdoers, means that the result of approaching the prohibited شجرة would be that Adam would become one of those who do not observe propriety in their actions for, as explained under Important Words, ظلم means, putting a thing at a wrong place.
a
7:20, 23; 20:117-118.
68
The word Jannah (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven; first, because it was on the earth that Adam was made to live (2:37); secondly, Heaven is a place from which no one, who once enters it, is ever expelled (15:49), while Adam was made to quit the Jannah (garden) spoken of in this verse. This shows that the Jannah or garden in which Adam first dwelt was a place on this very earth which was given this name on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place was the Garden of Eden which lay near Babylon in Iraq or Assyria (Enc. Brit. under "Ur").
68A
The expression, eat therefrom plentifully wherever you will, indicates that the place where Adam lived had not yet come under anybody’s jurisdiction and was what may be termed "God’s land" which was given to Adam who was thus made, as it were, the lord of all he surveyed.
69
According to the Bible, the forbidden Shajarah (tree) was the tree of the knowledge of good and evil (Gen. 2: 17). But according to the Qur’an, after having eaten of the forbidden fruit, Adam and Eve became naked which signifies that, unlike knowledge which is a source of goodness, the tree was a source of evil, which made Adam exhibit a weakness. The Quranic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Qur’an and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics, i.e. making a man naked or giving him knowledge of good or evil, is known to exist on the face of the earth. So the tree must represent something else. Shajarah also means a quarrel. Elsewhere, the Qur’an makes mention of two kinds of Shajarah: (1) Shajaratu Tayyibah (good tree) and (2) Shajaratu Khabithah (
وَاتَّقُوۡا یَوۡمًا لَّا تَجۡزِیۡ نَفۡسٌ عَنۡ نَّفۡسٍ شَیۡـًٔا وَّلَا یُقۡبَلُ مِنۡہَا شَفٰعَۃٌ وَّلَا یُؤۡخَذُ مِنۡہَا عَدۡلٌ وَّلَا ہُمۡ یُنۡصَرُوۡنَ
2:124, 256; 19:88; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
2:124; 31:34; 82:20.
شَفَاعَة (Shafa‘ah, 说情), 源自 شَفَعَ (Shafa‘a) 其意思是, 他提供源出于一单独的东西与另一东西在一起, 或者把一个单独的东西与它的同类相联系 (مُفْرَدَات, Mufradat)。因此这词具有相象或类似的意义; 此词也意味着为某人说情或祈祷, 以便他得到恩惠, 他的罪恶可以根据他与说情人的关系而被饶恕, 这里还有这样的含意, 说情人的地位高于他为之说情的人的地位, 而且还与他说情的人有着深厚的关系 (مُفْرَدَات和لِسَانْ)。شَفَاعَة (说情) 要具有下列几种条件: (1) 说情者一定要与他希望向其说情而得到其恩惠的人有特别关系, 因为没有这样的关系, 他既不敢前去说情, 也不可能得到说情的效果。 (2) 要人说情的人一定与说情者具有真诚的关系, 因为后者要不是和前者有着这种真诚的关系, 谁也不愿为人去说情。 (3) 寻求说情而能得到同意的人, 一般必须是好人, 曾经作出忠诚的努力以赢得安拉的喜悦, (21:29) 只是由于他一时的软弱而陷入罪恶。 (4) 只有在得到安拉的特殊许可下才能进行说情。 (2:256; 10:4) شَفَاعَة (Shafa‘ah) 正如伊斯兰教所表明的, 实际上只是悔改的另一种形式, 因为 تَوْبَة (Taubah, 悔改) 是重修旧好的意思, 或加强松散关系的意思。因此, 虽然悔悟之门由于死亡而闭上了, 但 شَفَاعَة 即悔悟的另一种形式之门依然开着。شَفَاعَة 是安拉的仁慈显现的一种途径, 安拉不是法官而是主宰, 所以没有什么可以阻挡他对他所喜悦的人施行仁慈。
2:124, 256; 19:88; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
2:124; 31:34; 82:20.
Shafa‘ah is derived from Shafa‘a which means, he provided a thing which was alone with another; joined a thing to its like (Mufradat). Thus the word has the significance of likeness or similarity; also it means, interceding or praying for a person that he may be shown favour and his sins may be passed over on the ground that he is connected with the intercessor, it being also implied that the petitioner is a person of higher position than the one for whom he pleads and also has deep connection with the person with whom he intercedes (Mufradat & Lisan). Shafa‘ah (intercession) is governed by the following conditions: (1) He who intercedes must have a special connection with the person with whom he wishes to intercede and enjoys his special favour, for without such connection he dare not intercede nor can intercession be fruitful. (2) The person for whom intercession is to be made must have a true and real connection with the intercessor, for none would think of interceding for
‘Adl (ransom) means, equity or justice; equal compensation; fair and equitable ransom (Aqrab).
2:124, 256; 19:88; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
Important Words:
تجزی (shall serve as a substitute) is derived from جزی which means, he or it sufficed; he rendered satisfaction; he paid; he requited or recompensed. The expression جزی ھذا من ھذا or جزی ھذا عن ھذا means, this stood in the place of that, or this served as a substitute for that (Lane & Aqrab).
شفاعة (intercession) is derived from شفع which means, he provided a thing, which was alone, with another, or he joined up a single thing with another, so as to make it one of a pair or couple. The Arabs say کان وترا فشفعته i.e. it was a single thing and I joined to it another and made it one of a couple. According to Ar-Raghib الشفع signifies the adjoining a thing to its like; thus the word has the significance of likeness or similarity also. Then the verb شفع has come to mean, he interceded, because the person who intercedes for another attaches, or, as it were, joins or links up the latter to himself and thus uses his influence in his favour. Thus شفع لفلان اوفی فلان الی الامیر means, he interceded for such a person with the prince; he requested or prayed the prince to help or show favour to such a person on the ground that he was attached to him as a relation or friend or follower, etc. شفاعة therefore means, interceding or praying for a person to the effect that he may be shown favour or that his sins may be passed over, on the ground that he is connected with the intercessor or is like or similar to him, it being also implied that the petitioner is a person of higher position than the one for whom he pleads and is also connected with him with whom he intercedes, (Aqrab, Mufradat, Lane & Lisan).
عدل (ransom) means: (1) equity or justice (2) equal compensation; (3) fair and equitable ransom (Aqrab).
Commentary:
The verse is important. God addresses the Israelites, who claimed to be the progeny of the Prophets, saying that though it was a fact that they were descended from holy personages and He had shown special favour to them inasmuch as He had exalted them above other peoples of the age, yet as they repeatedly broke His covenant and had begun to lead wicked lives and had finally rejected the Promised Prophet, who had made his appearance in fulfilment of the prophecies contained in the Bible, they no longer deserved His blessings, but had, on the contrary, become the object of His wrath and must be prepared to render an account of their deeds. The verse under comment calls upon the Jews to prepare themselves for the Day of Retribution when they would stand alone before God and there would be none to intercede for them or help them in any other way. The fact that they were descendants of holy persons would be of no avail, nor would any substitute or ransom be accepted from them. It would indeed be a dreadful day for those who reject God’s Messengers; for on that day nothing but one’s own deeds would count.
As a criminal can count on four possible means of securing his release, God has mentioned all those means and has made it clear that none of them will avail him on the Day of Reckoning. The first idea that comes to the mind of a culprit is to prove that the offence alleged to have been committed by him was legally not committed by him at all. It was either committed by somebody else or, if it was in fact committed by him, it was committed at the instigation of another person, or another person undertook to shoulder his burden. Thus the culprit tries to secure his release by throwing the blame or the responsibility on somebody else. In view of this plea, the Quran says that (on the Day of Judgement) no soul shall serve as a substitute for another soul. If a person is really sinful, the blame will surely lie on his own head and will, by no means, be shifted to another person. Everyone will bear his own cross and there will be no atonement in the sense of one man serving as a substitute for another.
The second possible way of escape when a criminal fails to shift the responsibility to another person, is for him either to try to secure the intercession of an influential person in his favour or to enter a plea that he is related to some big personality and hence is entitled to special treatment. In reply to this, the Quran says, nor shall intercession be accepted for it. As explained above, the word شفاعة here has a twofold significance: (a) that no influential person shall be allowed to intercede for a culprit; and (b) that no culprit shall himself be allowed to put in the plea that he is related to an influential person.
The third possible means of release is for the culprit to try to secure his freedom by paying a ransom. With regard to this the Quran says, nor shall ransom be taken from it.
Finally, when a criminal sees that all other means of escape have failed, he thinks of using force and getting his release by violence. With regard to this, the Quran says: nor shall they be helped, i.e. they shall find no helpers against God.
The Quran mentions these things not by way of threat but to make the Jews realize that they should not entertain false hopes. The only way open to them was to accept the Holy Prophet whom God had raised for their own good.
Here arises a very important question. What is the teaching of Islam about شفاعة (intercession)? Does Islam hold it to be quite useless and unlawful, as would appear from the verse under comment, or does it hold certain forms of شفاعة to be useful and lawful and others to be useless and unlawful? From the teachings of the Quran and the Hadith it appears that the latter view is correct and we proceed to discuss it accordingly. It should be stated at once that the word "intercession" is a very imperfect rendering of the word شفاعة. It conveys only a part of the meaning of شفاعة and that too very imperfectly.
As explained under Important Words, the root meaning of the word شفاعة is to attach or connect or join a thing, or, for that matter, to connect or join oneself with another thing or person so as to form a pair or a couple on the basis of similarity. The Quran uses the different derivations of this word in no less than 29 different places and in all of them the root meaning of the word is retained in one form or another. The word is used in the sense of "intercession" because the person who intercedes for somebody must have a twofold connection:
Firstly, he must have a special connection with the being or person with whom he wishes to intercede, for without such connection none dare intercede nor can intercession be fruitful.
Secondly, he must also have a special connection with the person for whom he intercedes, because none can think of interceding for a person unless he is specially connected with the latter and is akin or similar to him.
In religious terminology شفاعة means intercession with God by a holy man for a sinful person. Here too the twofold connection referred to above is essential. The holy person who intercedes with God must have a special connection with Him, enjoying His special favour and being very near and dear to Him. On the other hand, he should also have real connection with the person on whose behalf he wishes to intercede; for without such connection he cannot be properly moved to intercede nor can his intercession carry much weight with God. In fact, the intercessor, on the essential basis of the aforementioned double connection, approaches God saying, as it were, "My God, I come to Thee with a special request, knowing that Thou art well pleased with me and that I enjoy Thy special favour. Here is an erring man who is sincerely connected with me but in moments of weakness he has stumbled and faltered. But as Thou art kind and good to me, O Lord, be Thou kind also to this sinful servant of Thine and pardon him his sins". This is what may be termed the essence of شفاعة as taught and, held lawful, by Islam.
From the above significance of the word it is apparent that true شفاعة is governed by the following conditions:
(1) He who intercedes must be very near and dear to God enjoying His special favour.
(2) The person for whom he wishes to intercede must have a true and real connection with him.
(3) The person in whose favour intercession is to be made must be a good person overall, only casually tempted to sin in moments of weakness; for it cannot be entertained for a moment that a habitually wicked one can enjoy a true connection with a holy person.
(4) Intercession must always be made with God’s permission; for it is God alone Who knows (a) whether a so-called holy person really stands near and dear to Him, and (b) whether the person for whom intercession is being made is truly and sincerely connected with the holy man making the intercession, for there is many a connection which looks sound and genuine from outside but is rotten from within.
(5) Each and every intercession is not necessarily lawful or fruitful. Only that intercession is lawful which fulfils all the requisite conditions.
The above view finds clear corroboration in the Islamic teachings. For instance, the Quran says: And fear the day when no soul shall serve as a substitute for another soul at all, nor shall any ransom be accepted from it, nor any شفاعة(intercession) avail it, nor shall they be helped (2:124). This verse is addressed to the Jews and signifies that, as they have rejected the Holy Prophet and thus failed to form the most important of spiritual connections, therefore no other connection or intercession will avail them on the Day of Judgement. This makes it clear that شفاعة can avail only those who accept the Messenger of the day. It cannot avail those who, by rejecting a Messenger of God, rebel against divine authority. As such people fail to form the connection that they are called upon to form, no question of شفاعة arises.
Again the Quran says: On the Day of Judgement شفاعة (intercession) shall not avail any person except him for whom God grants permission and with whose word (i.e. with whose expression of faith) He is pleased (20:110). This verse throws light on three very important points:
(a) That if, on the one hand, there are some whom شفاعة (intercession) will not avail, on the other hand, there are others whom it will certainly avail.
(b) But it will avail only those for whom God grants special permission.
(c) That such permission will be granted only in the case of those sinners whose faith at least is sound, i.e. their ایمان(faith) is true and well-founded; only in اعمال (practice) they sometimes show weakness.
At another place the Quran says: Who is he that will intercede with God except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases (2:256). This verse supplies the reason for the principle adduced in the verse quoted above. God’s permission is necessary because His knowledge alone is perfect and it is only He Who knows whether the twofold connection essential for شفاعةreally exists, i.e. (1) whether the holy person wishing to intercede really enjoys the special relation with God required for such intercession and, (2) whether the person for whom he wishes to intercede is truly and sincerely connected with him.
To illustrate the above point, we may well quote an incident in Noah’s life. At the time of the great Deluge, he saw that his son had been caught by the surging waves and was going to be drowned. Thereupon he turned to God, saying that the drowning boy was one of his family whom God had promised to save. Upon this God sharply reprimanded him, saying, He is surely not of thy family; he is indeed a man of unrighteous conduct. So ask not of Me that of which thou hast no knowledge. I advise thee lest thou become one of the ignorant (11:47). This verse beautifully illustrates the philosophy of شفاعة. In a moment of great uneasiness of mind Noah interceded for his son with God but forgot to ask for His permission, whereupon God reminded him that though the boy was his son in the physical sense, he was not one in the true spiritual sense and was therefore not entitled to شفاعة which has its basis in spiritual kinship.
Having briefly explained the nature and conditions of شفاعة, we now come to the question: How many forms of شفاعة are there? A study of the relevant Quranic verses and of the attendant facts reveals that شفاعة is of three kinds:
(1) Firstly, there is the verbal شفاعة which has been interpreted as "intercession". In this form of شفاعة a holy person actually prays to God on the basis of his special connection with Him that a sinful person who is truly connected with him may be granted forgiveness or that, for that matter, a person suffering from some disease or misfortune may be restored to health or saved from the attending misfortune. In this case "intercession" is really a form of prayer but it makes a stronger appeal and is much more efficacious. For, whereas a prayer is simply a request made to God, شفاعة(intercession) is a prayer reinforced by the twofold connection referred to above. The شفیع (intercessor) appeals to God in a special way because (a) he enjoys God’s special favour, and (b) the person for whom he intercedes is truly and sincerely connected with him. This twofold connection gives intercession a strength that is lacking in an ordinary prayer. The intercessor, so to speak, says to God "My God, if Thou holdest me dear, then be Thou kind also to this sufferer who is dear to me." Such a prayer, if offered with God’s permission, most forcefully moves the mercy of God and is sure of acceptance.
(2) Secondly, there is the form of شفاعة which, though verbal, yet is offered not in the form of a prayer but merely as a simple statement expressive of the relation between the intercessor and the person for whom he intercedes. Sometimes, it happens that through fear of God or through modesty the intercessor does not make an intercession in the form of a direct request or prayer but simply expresses the relation existing between him and the person for whom he wishes to intercede, leaving the conclusion to be drawn by God Himself. A case in point is that of Noah’s intercession for his son referred to above. Noah did not actually pray for his son but simply drew God’s attention to their relationship: My Lord, verily my son is of my family and surely Thy promise is true (11:46). These are Noah’s words. It is a clear case of شفاعةalthough the actual form of prayer is wanting.
(3) Thirdly, there is the شفاعة which is neither made in the form of a prayer nor expressed in words. It simply consists in the practical existence of the twofold relation necessary for شفاعة. In fact, in this case the relationship itself is spoken of as شفاعة. For instance, the Quran speaks of the Jews saying لا تنفعھا شفاعة i.e. on the Day of Judgement no شفاعة shall avail them (2:124). Here شفاعة is used simply in the sense of connection. God means to say that as the Jews have refused to connect themselves with the Holy Prophet of Islam, therefore no other connection will avail them. Their being counted among the followers of Abraham or Moses or David, etc., will be of no avail to them. In this sense a Prophet of God is a شفیع or intercessor for all his true followers without distinction. Everybody who establishes a true connection with him is saved while others perish. In this sense God also is a شفیع for those who connect themselves with Him are saved, while others who remain disconnected are ruined.
Now the question arises, Why has God instituted شفاعة at all? The answer is as follows:
Firstly, شفاعة in the sense of good association is the very essence of spirituality. All spiritual progress depends on a good spiritual contact. A soul not in contact with God is lost and, for that matter, a soul not in contact with the Prophet of the day, who represents God on earth, is also lost. The Quran says, he who forms a good connection will reap the benefit thereof and he who forms an evil connection will suffer the loss attached thereto (4:86). Thus the need and the usefulness of شفاعة in the sense of a good connection is self-evident and one need not say much about it. But when we come to شفاعة in the sense of intercession, an explanation seems called for. When all depends on true belief and right actions, why should the necessity of intercession arise at all? Even a cursory thought leads to the conviction that this question, which has misled many, arises from the misleading conception of the word "intercession" as ordinarily understood. Unprincipled men go about interceding for criminals with unprincipled judges, thus thwarting the very ends of justice. Islamic شفاعة is far from this. It is not a mere intercession but is an adjunct of the principle of true belief and right actions. According to Islam only that person is entitled to شفاعة who is sincerely connected with the Prophet of the day, is true in faith and earnestly tries to live a righteous life according to the teachings of Islam. But, being weak, he sometimes stumbles. There is nothing inherently wrong with his connection with the Prophet, which is pure and true; only an occasional stumbling in practice makes him fall short of the prescribed standard. God entitles such a one to شفاعة and that also by His special permission; and when the Knower of all things considers one to be deserving of forgiveness, who is there to object that the case is not deserving? The Islamic شفاعة is, in fact, only another form of repentance. For what is توبة (repentance) but reforming a broken connection or tightening up a loose one? But whereas the door of repentance is closed with death, the door of شفاعة remains open. Moreover, شفاعة is a means of the manifestation of God’s mercy and God says رحمتی سبقت غضبی i.e. "My mercy is stronger than My anger" (Bukhari). Thus شفاعة (intercession) is based on the manifestation of God’s mercy; and as God is not judge but مالك (Master), there is nothing to stop Him from extending His mercy to whomsoever He pleases.
Yet another reason why شفاعة has been allowed by Islam is that by this means God honours His Prophets. It is indeed a great honour that He should allow a person to intercede with Him.
It has been objected by some Christian critics of Islam that the doctrine of شفاعة is likely to encourage people to commit sins. Nothing can be farther from the truth. The شفاعة as allowed by Islam should encourage people to strengthen their connection with the Prophet rather than weaken it. As sin is nothing but a product of weakness in the spiritual connection, شفاعة and sin really stand poles apart and it is sheer ignorance to suggest that the doctrine of شفاعة, whose very conception rests on the soundness of man’s connection with God and His Prophet, encourages one to sin. On the contrary, it is the Christian doctrine of Atonement which throws open the floodgates of sin; for, unlike Islamic شفاعة the doctrine of Atonement is based on the unnatural conception that one man can bear the sins of another. But of this, more will be explained later when we come to the relevant verses.
Now we come to the last question in this connection, i.e. who will be شفیع (intercessor) on the Day of Judgement? This question has given rise to much controversy and consequently much misunderstanding. Let it be said up front that Islam does not confine شفاعة (intercession) to one person only; for, according to the Islamic conception of شفاعة every holy person whose connection can materially influence the spiritual condition of a man is virtually a شفیع for him. All Prophets are therefore شفیع but they are شفیع only in their own respective spheres. Abraham is a شفیع for those who followed him and Moses is a شفیع for those who followed him and so on. But with the advent of the Holy Prophet of Islam, all other connections have come to an end; for the message of the Holy Prophet is for all time and all mankind. Even the present-day followers of Moses or Jesus cannot turn to these Prophets for شفاعة, because spiritually they are now under the regime of the Holy Prophet of Islam, the regimes of the previous Prophets having come to an end. As a matter of fact, as explained by the Quran itself, the real شفیع is God alone. Says the Quran: There is no helper nor شفیع (intercessor) for you except Allah; will you not then ponder? (32:5) Now as God alone is the real شفیع i.e. He is the One connection with Whom really matters, the Prophets of God become شفیع in a secondary way only. Whosoever among the Prophets represents God on earth at a particular time and in a particular place becomes a شفیعfor the people of that time and that place. From this it follows that the Prophets of God who passed before Islam were شفیع for their own followers and in their own time only; with the advent of Islam the period of their شفاعة came to an end. Now the Prophet of Islam is the only شفیع for all times and all peoples. Being a perfect image of God he is (1) the perfect شفیع and, having a universal mission he is (2) the universal شفیع; and having cancelled all previous connections he is now (3) the only شفیع (peace and blessings of God be on him). For proof of the fact that the Holy Prophet has himself put forward the above claim, the reader is referred to a hadith where the aforesaid distinction of the Prophet on the Day of Judgement is most vividly set forth (Muslim ch. on Iman).
a
2:124, 256; 19:88; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
g
2:124; 31:34; 82:20.
48
شَفَاعَة (Shafa‘ah, 说情), 源自 شَفَعَ (Shafa‘a) 其意思是, 他提供源出于一单独的东西与另一东西在一起, 或者把一个单独的东西与它的同类相联系 (مُفْرَدَات, Mufradat)。因此这词具有相象或类似的意义; 此词也意味着为某人说情或祈祷, 以便他得到恩惠, 他的罪恶可以根据他与说情人的关系而被饶恕, 这里还有这样的含意, 说情人的地位高于他为之说情的人的地位, 而且还与他说情的人有着深厚的关系 (مُفْرَدَات和لِسَانْ)。شَفَاعَة (说情) 要具有下列几种条件: (1) 说情者一定要与他希望向其说情而得到其恩惠的人有特别关系, 因为没有这样的关系, 他既不敢前去说情, 也不可能得到说情的效果。 (2) 要人说情的人一定与说情者具有真诚的关系, 因为后者要不是和前者有着这种真诚的关系, 谁也不愿为人去说情。 (3) 寻求说情而能得到同意的人, 一般必须是好人, 曾经作出忠诚的努力以赢得安拉的喜悦, (21:29) 只是由于他一时的软弱而陷入罪恶。 (4) 只有在得到安拉的特殊许可下才能进行说情。 (2:256; 10:4) شَفَاعَة (Shafa‘ah) 正如伊斯兰教所表明的, 实际上只是悔改的另一种形式, 因为 تَوْبَة (Taubah, 悔改) 是重修旧好的意思, 或加强松散关系的意思。因此, 虽然悔悟之门由于死亡而闭上了, 但 شَفَاعَة 即悔悟的另一种形式之门依然开着。شَفَاعَة 是安拉的仁慈显现的一种途径, 安拉不是法官而是主宰, 所以没有什么可以阻挡他对他所喜悦的人施行仁慈。
a
2:124, 256; 19:88; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
55
Important Words:
تجزی (shall serve as a substitute) is derived from جزی which means, he or it sufficed; he rendered satisfaction; he paid; he requited or recompensed. The expression جزی ھذا من ھذا or جزی ھذا عن ھذا means, this stood in the place of that, or this served as a substitute for that (Lane & Aqrab).
شفاعة (intercession) is derived from شفع which means, he provided a thing, which was alone, with another, or he joined up a single thing with another, so as to make it one of a pair or couple. The Arabs say کان وترا فشفعته i.e. it was a single thing and I joined to it another and made it one of a couple. According to Ar-Raghib الشفع signifies the adjoining a thing to its like; thus the word has the significance of likeness or similarity also. Then the verb شفع has come to mean, he interceded, because the person who intercedes for another attaches, or, as it were, joins or links up the latter to himself and thus uses his influence in his favour. Thus شفع لفلان اوفی فلان الی الامیر means, he interceded for such a person with the prince; he requested or prayed the prince to help or show favour to such a person on the ground that he was attached to him as a relation or friend or follower, etc. شفاعة therefore means, interceding or praying for a person to the effect that he may be shown favour or that his sins may be passed over, on the ground that he is connected with the intercessor or is like or similar to him, it being also implied that the petitioner is a person of higher position than the one for whom he pleads and is also connected with him with whom he intercedes, (Aqrab, Mufradat, Lane & Lisan).
عدل (ransom) means: (1) equity or justice (2) equal compensation; (3) fair and equitable ransom (Aqrab).
Commentary:
The verse is important. God addresses the Israelites, who claimed to be the progeny of the Prophets, saying that though it was a fact that they were descended from holy personages and He had shown special favour to them inasmuch as He had exalted them above other peoples of the age, yet as they repeatedly broke His covenant and had begun to lead wicked lives and had finally rejected the Promised Prophet, who had made his appearance in fulfilment of the prophecies contained in the Bible, they no longer deserved His blessings, but had, on the contrary, become the object of His wrath and must be prepared to render an account of their deeds. The verse under comment calls upon the Jews to prepare themselves for the Day of Retribution when they would stand alone before God and there would be none to intercede for them or help them in any other way. The fact that they were descendants of holy persons would be of no avail, nor would any substitute or ransom be accepted from them. It would indeed be a dreadful day for those who reject God’s Messengers; for on that day nothing but one’s own deeds would count.
As a criminal can count on four possible means of securing his release, God has mentioned all those means and has made it clear that none of them will avail him on the Day of Reckoning. The first idea that comes to the mind of a culprit is to prove that the offence alleged to have been committed by him was legally not committed by him at all. It was either committed by somebody else or, if it was in fact committed by him, it was committed at the instigation of another person, or another person undertook to shoulder his burden. Thus the culprit tries to secure his release by throwing the blame or the responsibility on somebody else. In view of this plea, the Quran says that (on the Day of Judgement) no soul shall serve as a substitute for another soul. If a person is really sinful, the blame will surely lie on his own head and will, by no means, be shifted to another person. Everyone will bear his own cross and there will be no atonement in the sense of one man serving as a substitute for another.
The second possible way of escape when a criminal fails to shift the responsibility to another person, is for him either to try to secure the intercession of an influential person in his favour or to enter a plea that he is related to some big personality and hence is entitled to special treatment. In reply to this, the Quran says, nor shall intercession be accepted for it. As explained above, the word شفاعة here has a twofold significance: (a) that no influential person shall be allowed to intercede for a culprit; and (b) that no culprit shall himself be allowed to put in the plea that he is related to an influential person.
The third possible means of release is for the culprit to try to secure his freedom by paying a ransom. With regard to this the Quran says, nor shall ransom be taken from it.
Finally, when a criminal sees that all other means of escape have failed, he thinks of using force and getting his release by violence. With regard to this, the Quran says: nor shall they be helped, i.e. they shall find no helpers against God.
The Quran mentions these things not by way of threat but to make the Jews realize that they should not entertain false hopes. The only way open to them was to accept the Holy Prophet whom God had raised for their own good.
Here arises a very important question. What is the teaching of Islam about شفاعة (intercession)? Does Islam hold it to be quite useless and unlawful, as would appear from the verse under comment, or does it hold certain forms of شفاعة to be useful and lawful and others to be useless and unlawful? From the teachings of the Quran and the Hadith it appears that the latter view is correct and we proceed to discuss it accordingly. It should be stated at once that the word "intercession" is a very imperfect rendering of the word شفاعة. It conveys only a part of the meaning of شفاعة and that too very imperfectly.
As explained under Important Words, the root meaning of the word شفاعة is to attach or connect or join a thing, or, for that matter, to connect or join oneself with another thing or person so as to form a pair or a couple on the basis of similarity. The Quran uses the different derivations of this word in no less than 29 different places and in all of them the root meaning of the word is retained in one form or another. The word is used in the sense of "intercession" because the person who intercedes for somebody must have a twofold connection:
Firstly, he must have a special connection with the being or person with whom he wishes to intercede, for without such connection none dare intercede nor can intercession be fruitful.
Secondly, he must also have a special connection with the person for whom he intercedes, because none can think of interceding for a person unless he is specially connected with the latter and is akin or similar to him.
In religious terminology شفاعة means intercession with God by a holy man for a sinful person. Here too the twofold connection referred to above is essential. The holy person who intercedes with God must have a special connection with Him, enjoying His special favour and being very near and dear to Him. On the other hand, he should also have real connection with the person on whose behalf he wishes to intercede; for without such connection he cannot be properly moved to intercede nor can his intercession carry much weight with God. In fact, the intercessor, on the essential basis of the aforementioned double connection, approaches God saying, as it were, "My God, I come to Thee with a special request, knowing that Thou art well pleased with me and that I enjoy Thy special favour. Here is an erring man who is sincerely connected with me but in moments of weakness he has stumbled and faltered. But as Thou art kind and good to me, O Lord, be Thou kind also to this sinful servant of Thine and pardon him his sins". This is what may be termed the essence of شفاعة as taught and, held lawful, by Islam.
From the above significance of the word it is apparent that true شفاعة is governed by the following conditions:
(1) He who intercedes must be very near and dear to God enjoying His special favour.
(2) The person for whom he wishes to intercede must have a true and real connection with him.
(3) The person in whose favour intercession is to be made must be a good person overall, only casually tempted to sin in moments of weakness; for it cannot be entertained for a moment that a habitually wicked one can enjoy a true connection with a holy person.
(4) Intercession must always be made with God’s permission; for it is God alone Who knows (a) whether a so-called holy person really stands near and dear to Him, and (b) whether the person for whom intercession is being made is truly and sincerely connected with the holy man making the intercession, for there is many a connection which looks sound and genuine from outside but is rotten from within.
(5) Each and every intercession is not necessarily lawful or fruitful. Only that intercession is lawful which fulfils all the requisite conditions.
The above view finds clear corroboration in the Islamic teachings. For instance, the Quran says: And fear the day when no soul shall serve as a substitute for another soul at all, nor shall any ransom be accepted from it, nor any شفاعة(intercession) avail it, nor shall they be helped (2:124). This verse is addressed to the Jews and signifies that, as they have rejected the Holy Prophet and thus failed to form the most important of spiritual connections, therefore no other connection or intercession will avail them on the Day of Judgement. This makes it clear that شفاعة can avail only those who accept the Messenger of the day. It cannot avail those who, by rejecting a Messenger of God, rebel against divine authority. As such people fail to form the connection that they are called upon to form, no question of شفاعة arises.
Again the Quran says: On the Day of Judgement شفاعة (intercession) shall not avail any person except him for whom God grants permission and with whose word (i.e. with whose expression of faith) He is pleased (20:110). This verse throws light on three very important points:
(a) That if, on the one hand, there are some whom شفاعة (intercession) will not avail, on the other hand, there are others whom it will certainly avail.
(b) But it will avail only those for whom God grants special permission.
(c) That such permission will be granted only in the case of those sinners whose faith at least is sound, i.e. their ایمان(faith) is true and well-founded; only in اعمال (practice) they sometimes show weakness.
At another place the Quran says: Who is he that will intercede with God except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases (2:256). This verse supplies the reason for the principle adduced in the verse quoted above. God’s permission is necessary because His knowledge alone is perfect and it is only He Who knows whether the twofold connection essential for شفاعةreally exists, i.e. (1) whether the holy person wishing to intercede really enjoys the special relation with God required for such intercession and, (2) whether the person for whom he wishes to intercede is truly and sincerely connected with him.
To illustrate the above point, we may well quote an incident in Noah’s life. At the time of the great Deluge, he saw that his son had been caught by the surging waves and was going to be drowned. Thereupon he turned to God, saying that the drowning boy was one of his family whom God had promised to save. Upon this God sharply reprimanded him, saying, He is surely not of thy family; he is indeed a man of unrighteous conduct. So ask not of Me that of which thou hast no knowledge. I advise thee lest thou become one of the ignorant (11:47). This verse beautifully illustrates the philosophy of شفاعة. In a moment of great uneasiness of mind Noah interceded for his son with God but forgot to ask for His permission, whereupon God reminded him that though the boy was his son in the physical sense, he was not one in the true spiritual sense and was therefore not entitled to شفاعة which has its basis in spiritual kinship.
Having briefly explained the nature and conditions of شفاعة, we now come to the question: How many forms of شفاعة are there? A study of the relevant Quranic verses and of the attendant facts reveals that شفاعة is of three kinds:
(1) Firstly, there is the verbal شفاعة which has been interpreted as "intercession". In this form of شفاعة a holy person actually prays to God on the basis of his special connection with Him that a sinful person who is truly connected with him may be granted forgiveness or that, for that matter, a person suffering from some disease or misfortune may be restored to health or saved from the attending misfortune. In this case "intercession" is really a form of prayer but it makes a stronger appeal and is much more efficacious. For, whereas a prayer is simply a request made to God, شفاعة(intercession) is a prayer reinforced by the twofold connection referred to above. The شفیع (intercessor) appeals to God in a special way because (a) he enjoys God’s special favour, and (b) the person for whom he intercedes is truly and sincerely connected with him. This twofold connection gives intercession a strength that is lacking in an ordinary prayer. The intercessor, so to speak, says to God "My God, if Thou holdest me dear, then be Thou kind also to this sufferer who is dear to me." Such a prayer, if offered with God’s permission, most forcefully moves the mercy of God and is sure of acceptance.
(2) Secondly, there is the form of شفاعة which, though verbal, yet is offered not in the form of a prayer but merely as a simple statement expressive of the relation between the intercessor and the person for whom he intercedes. Sometimes, it happens that through fear of God or through modesty the intercessor does not make an intercession in the form of a direct request or prayer but simply expresses the relation existing between him and the person for whom he wishes to intercede, leaving the conclusion to be drawn by God Himself. A case in point is that of Noah’s intercession for his son referred to above. Noah did not actually pray for his son but simply drew God’s attention to their relationship: My Lord, verily my son is of my family and surely Thy promise is true (11:46). These are Noah’s words. It is a clear case of شفاعةalthough the actual form of prayer is wanting.
(3) Thirdly, there is the شفاعة which is neither made in the form of a prayer nor expressed in words. It simply consists in the practical existence of the twofold relation necessary for شفاعة. In fact, in this case the relationship itself is spoken of as شفاعة. For instance, the Quran speaks of the Jews saying لا تنفعھا شفاعة i.e. on the Day of Judgement no شفاعة shall avail them (2:124). Here شفاعة is used simply in the sense of connection. God means to say that as the Jews have refused to connect themselves with the Holy Prophet of Islam, therefore no other connection will avail them. Their being counted among the followers of Abraham or Moses or David, etc., will be of no avail to them. In this sense a Prophet of God is a شفیع or intercessor for all his true followers without distinction. Everybody who establishes a true connection with him is saved while others perish. In this sense God also is a شفیع for those who connect themselves with Him are saved, while others who remain disconnected are ruined.
Now the question arises, Why has God instituted شفاعة at all? The answer is as follows:
Firstly, شفاعة in the sense of good association is the very essence of spirituality. All spiritual progress depends on a good spiritual contact. A soul not in contact with God is lost and, for that matter, a soul not in contact with the Prophet of the day, who represents God on earth, is also lost. The Quran says, he who forms a good connection will reap the benefit thereof and he who forms an evil connection will suffer the loss attached thereto (4:86). Thus the need and the usefulness of شفاعة in the sense of a good connection is self-evident and one need not say much about it. But when we come to شفاعة in the sense of intercession, an explanation seems called for. When all depends on true belief and right actions, why should the necessity of intercession arise at all? Even a cursory thought leads to the conviction that this question, which has misled many, arises from the misleading conception of the word "intercession" as ordinarily understood. Unprincipled men go about interceding for criminals with unprincipled judges, thus thwarting the very ends of justice. Islamic شفاعة is far from this. It is not a mere intercession but is an adjunct of the principle of true belief and right actions. According to Islam only that person is entitled to شفاعة who is sincerely connected with the Prophet of the day, is true in faith and earnestly tries to live a righteous life according to the teachings of Islam. But, being weak, he sometimes stumbles. There is nothing inherently wrong with his connection with the Prophet, which is pure and true; only an occasional stumbling in practice makes him fall short of the prescribed standard. God entitles such a one to شفاعة and that also by His special permission; and when the Knower of all things considers one to be deserving of forgiveness, who is there to object that the case is not deserving? The Islamic شفاعة is, in fact, only another form of repentance. For what is توبة (repentance) but reforming a broken connection or tightening up a loose one? But whereas the door of repentance is closed with death, the door of شفاعة remains open. Moreover, شفاعة is a means of the manifestation of God’s mercy and God says رحمتی سبقت غضبی i.e. "My mercy is stronger than My anger" (Bukhari). Thus شفاعة (intercession) is based on the manifestation of God’s mercy; and as God is not judge but مالك (Master), there is nothing to stop Him from extending His mercy to whomsoever He pleases.
Yet another reason why شفاعة has been allowed by Islam is that by this means God honours His Prophets. It is indeed a great honour that He should allow a person to intercede with Him.
It has been objected by some Christian critics of Islam that the doctrine of شفاعة is likely to encourage people to commit sins. Nothing can be farther from the truth. The شفاعة as allowed by Islam should encourage people to strengthen their connection with the Prophet rather than weaken it. As sin is nothing but a product of weakness in the spiritual connection, شفاعة and sin really stand poles apart and it is sheer ignorance to suggest that the doctrine of شفاعة, whose very conception rests on the soundness of man’s connection with God and His Prophet, encourages one to sin. On the contrary, it is the Christian doctrine of Atonement which throws open the floodgates of sin; for, unlike Islamic شفاعة the doctrine of Atonement is based on the unnatural conception that one man can bear the sins of another. But of this, more will be explained later when we come to the relevant verses.
Now we come to the last question in this connection, i.e. who will be شفیع (intercessor) on the Day of Judgement? This question has given rise to much controversy and consequently much misunderstanding. Let it be said up front that Islam does not confine شفاعة (intercession) to one person only; for, according to the Islamic conception of شفاعة every holy person whose connection can materially influence the spiritual condition of a man is virtually a شفیع for him. All Prophets are therefore شفیع but they are شفیع only in their own respective spheres. Abraham is a شفیع for those who followed him and Moses is a شفیع for those who followed him and so on. But with the advent of the Holy Prophet of Islam, all other connections have come to an end; for the message of the Holy Prophet is for all time and all mankind. Even the present-day followers of Moses or Jesus cannot turn to these Prophets for شفاعة, because spiritually they are now under the regime of the Holy Prophet of Islam, the regimes of the previous Prophets having come to an end. As a matter of fact, as explained by the Quran itself, the real شفیع is God alone. Says the Quran: There is no helper nor شفیع (intercessor) for you except Allah; will you not then ponder? (32:5) Now as God alone is the real شفیع i.e. He is the One connection with Whom really matters, the Prophets of God become شفیع in a secondary way only. Whosoever among the Prophets represents God on earth at a particular time and in a particular place becomes a شفیعfor the people of that time and that place. From this it follows that the Prophets of God who passed before Islam were شفیع for their own followers and in their own time only; with the advent of Islam the period of their شفاعة came to an end. Now the Prophet of Islam is the only شفیع for all times and all peoples. Being a perfect image of God he is (1) the perfect شفیع and, having a universal mission he is (2) the universal شفیع; and having cancelled all previous connections he is now (3) the only شفیع (peace and blessings of God be on him). For proof of the fact that the Holy Prophet has himself put forward the above claim, the reader is referred to a hadith where the aforesaid distinction of the Prophet on the Day of Judgement is most vividly set forth (Muslim ch. on Iman).
a
2:124, 256; 19:88; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
d
2:124; 31:34; 82:20.
85
Shafa‘ah is derived from Shafa‘a which means, he provided a thing which was alone with another; joined a thing to its like (Mufradat). Thus the word has the significance of likeness or similarity; also it means, interceding or praying for a person that he may be shown favour and his sins may be passed over on the ground that he is connected with the intercessor, it being also implied that the petitioner is a person of higher position than the one for whom he pleads and also has deep connection with the person with whom he intercedes (Mufradat & Lisan). Shafa‘ah (intercession) is governed by the following conditions: (1) He who intercedes must have a special connection with the person with whom he wishes to intercede and enjoys his special favour, for without such connection he dare not intercede nor can intercession be fruitful. (2) The person for whom intercession is to be made must have a true and real connection with the intercessor, for none would think of interceding for
86
‘Adl (ransom) means, equity or justice; equal compensation; fair and equitable ransom (Aqrab).
وَاِذۡ قُلۡنَا ادۡخُلُوۡا ہٰذِہِ الۡقَرۡیَۃَ فَکُلُوۡا مِنۡہَا حَیۡثُ شِئۡتُمۡ رَغَدًا وَّادۡخُلُوا الۡبَابَ سُجَّدًا وَّقُوۡلُوۡا حِطَّۃٌ نَّغۡفِرۡ لَکُمۡ خَطٰیٰکُمۡ ۚ وَسَنَزِیۡدُ الۡمُحۡسِنِیۡنَ
7:162.
بنی اسرائیل جس وقت دشتِ سینا میں سے گذر کر کنعان کی طرف جا رہے تھے‘ تو رستے میں بعض جگہ وہ ایسے قبائل کے پاس سے گذرے تھے جنہوں نے جنگل میں بعض قصبات اور شہر بنائے ہوئے تھے۔ بنی اسرائیل کی افسردگی دور کرنے کے لئے ان شہروں میں تھوڑا سا وقت گذارنے کی ان کو اجازت مل جاتی تھی۔ ایسے ہی شہروں میں سے کسی ایک قصبہ یا شہر کا یہاں ذکر ہے۔
حِطَّۃٌ حَطَّ کا مصدر ہے اور اس کے معنے گرانے کے ہیں۔ اس لئے ہم نے ترجمہ یہ کیا ہے کہ ہم بوجھ ہلکا کرنے کی التجا کرتے ہیں۔ یعنی گناہوں کا بوجھ۔
7:162.
"Town" need not refer to any particular town. It may signify any town on the way from Sinai to Canaan that may be near; or the nearest town. As the Israelites were eager to live in towns owing to the facilities and amenities of life they afforded and owing also to their previous mode of living, they were bidden to go to some neighbouring village where they would combine the life of the desert with that of a habitation and would be free to eat wherever they liked, as is usual in a desert place where there is no private ownership. But as this change was to bring them into contact with other people and was likely to affect their morals they were at the same time bidden to be careful about themselves and to be submissive to God.
7:162.
Important Words:
سجدا (submissively) is derived from سجد which means: (1) he showed submissiveness and humility. The Quran says ولله یسجد من فی السماوات والارض And to Allah submits whosoever is in the heavens and the earth (13:16); (2) he fell prostrate (Mufradat). In the verse under comment the word is used in the first mentioned sense; for, besides other reasons pointing to this significance, one cannot pass through a gate while fallen prostrate on the ground.
حطة (forgive us our sins) is derived from حط which means: (1) he descended or came down; (2) he brought down, or caused to fall, or removed a burden, etc. استحط فلانا وزره means, he requested that person to take down or relieve him of his heavy burden (Aqrab). As in theology, to seek relief from a burden is to seek forgiveness of sins, the expression حطة(literally the bringing down of a burden) would mean, remove our burden of sins or forgive us our sins.
نغفر (We shall forgive) is derived from غفر. They say غفرالشیء meaning, he covered or concealed the thing. غفرالمتاع فی الوعاءmeans, he put the things in the bag and thus covered and protected them. غفرالله له ذنبه means, God covered up his sin and forgave it. غفرالامر بغفرته means, he rectified or reformed the matter suitably (Aqrab & Lane). غفران and مغفرة both infinitives, signify God’s forgiveness or His protection of a person against the punishment of his sins (Mufradat).
Commentary:
The Bible is here again at fault and makes no direct mention of this incident. It, however, speaks of a battle which in those days took place between the Amalekites and the Israelites in Rephidim (Exod. 17:8) which shows that the Amalekites inhabited certain parts of this land. Though the land was a desert, yet here and there habitations were also to be found (Enc. Bib. IV. 4036, 37). In fact, the presence of a desert does not preclude the existence of habitations, because even wandering tribes make here and there small habitations which, serve as meeting places for their scattered clans.
As the Israelites were eager to live in inhabited places owing to the facilities they afforded and owing also to their previous mode of living, they were bidden to go to some neighbouring village where they would combine the life of the desert with that of a habitation and would be free to eat wherever they liked, as is usual in a desert place where there is no private ownership.
But as this change was to bring them in contact with other people and was likely to affect their morals, they were at the same time bidden to be careful about themselves and to be submissive and obedient to God and also to pray to Him that He might forgive them the sins they might commit. If they acted upon this injunction, God would be kind to them and would forgive them their sins. Nay, He would further bestow on those who acted righteously His added favours and blessings.
The words "this village" need not refer to any specified village. According to the Arabic idiom the words may mean "any village that may be near" or "the nearest village".
b
7:162.
2
بنی اسرائیل جس وقت دشتِ سینا میں سے گذر کر کنعان کی طرف جا رہے تھے‘ تو رستے میں بعض جگہ وہ ایسے قبائل کے پاس سے گذرے تھے جنہوں نے جنگل میں بعض قصبات اور شہر بنائے ہوئے تھے۔ بنی اسرائیل کی افسردگی دور کرنے کے لئے ان شہروں میں تھوڑا سا وقت گذارنے کی ان کو اجازت مل جاتی تھی۔ ایسے ہی شہروں میں سے کسی ایک قصبہ یا شہر کا یہاں ذکر ہے۔
3
حِطَّۃٌ حَطَّ کا مصدر ہے اور اس کے معنے گرانے کے ہیں۔ اس لئے ہم نے ترجمہ یہ کیا ہے کہ ہم بوجھ ہلکا کرنے کی التجا کرتے ہیں۔ یعنی گناہوں کا بوجھ۔
a
7:162.
65
Important Words:
سجدا (submissively) is derived from سجد which means: (1) he showed submissiveness and humility. The Quran says ولله یسجد من فی السماوات والارض And to Allah submits whosoever is in the heavens and the earth (13:16); (2) he fell prostrate (Mufradat). In the verse under comment the word is used in the first mentioned sense; for, besides other reasons pointing to this significance, one cannot pass through a gate while fallen prostrate on the ground.
حطة (forgive us our sins) is derived from حط which means: (1) he descended or came down; (2) he brought down, or caused to fall, or removed a burden, etc. استحط فلانا وزره means, he requested that person to take down or relieve him of his heavy burden (Aqrab). As in theology, to seek relief from a burden is to seek forgiveness of sins, the expression حطة(literally the bringing down of a burden) would mean, remove our burden of sins or forgive us our sins.
نغفر (We shall forgive) is derived from غفر. They say غفرالشیء meaning, he covered or concealed the thing. غفرالمتاع فی الوعاءmeans, he put the things in the bag and thus covered and protected them. غفرالله له ذنبه means, God covered up his sin and forgave it. غفرالامر بغفرته means, he rectified or reformed the matter suitably (Aqrab & Lane). غفران and مغفرة both infinitives, signify God’s forgiveness or His protection of a person against the punishment of his sins (Mufradat).
Commentary:
The Bible is here again at fault and makes no direct mention of this incident. It, however, speaks of a battle which in those days took place between the Amalekites and the Israelites in Rephidim (Exod. 17:8) which shows that the Amalekites inhabited certain parts of this land. Though the land was a desert, yet here and there habitations were also to be found (Enc. Bib. IV. 4036, 37). In fact, the presence of a desert does not preclude the existence of habitations, because even wandering tribes make here and there small habitations which, serve as meeting places for their scattered clans.
As the Israelites were eager to live in inhabited places owing to the facilities they afforded and owing also to their previous mode of living, they were bidden to go to some neighbouring village where they would combine the life of the desert with that of a habitation and would be free to eat wherever they liked, as is usual in a desert place where there is no private ownership.
But as this change was to bring them in contact with other people and was likely to affect their morals, they were at the same time bidden to be careful about themselves and to be submissive and obedient to God and also to pray to Him that He might forgive them the sins they might commit. If they acted upon this injunction, God would be kind to them and would forgive them their sins. Nay, He would further bestow on those who acted righteously His added favours and blessings.
The words "this village" need not refer to any specified village. According to the Arabic idiom the words may mean "any village that may be near" or "the nearest village".
c
7:162.
100
"Town" need not refer to any particular town. It may signify any town on the way from Sinai to Canaan that may be near; or the nearest town. As the Israelites were eager to live in towns owing to the facilities and amenities of life they afforded and owing also to their previous mode of living, they were bidden to go to some neighbouring village where they would combine the life of the desert with that of a habitation and would be free to eat wherever they liked, as is usual in a desert place where there is no private ownership. But as this change was to bring them into contact with other people and was likely to affect their morals they were at the same time bidden to be careful about themselves and to be submissive to God.
قَالُوا ادۡعُ لَنَا رَبَّکَ یُبَیِّنۡ لَّنَا مَا ہِیَ اِنَّ الۡبَقَرَ تَشٰبَہَ عَلَیۡنَا وَاِنَّاۤ اِنۡ شَآءَ اللّٰہُ لَمُہۡتَدُوۡنَ
Important Words:
البقر (cows) is the plural ofالبقرة (a cow). The word is used for both male and female (Aqrab).
Commentary:
See under 2:72.
77
Important Words:
البقر (cows) is the plural ofالبقرة (a cow). The word is used for both male and female (Aqrab).
Commentary:
See under 2:72.
۞ مَا نَنۡسَخۡ مِنۡ اٰیَۃٍ اَوۡ نُنۡسِہَا نَاۡتِ بِخَیۡرٍ مِّنۡہَاۤ اَوۡ مِثۡلِہَاۤ ۗ اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
16:102.
说什么 «古兰经» 的某些经文已被废弃, 这是从本节经文中得出的错误推断, 这种结论显然是错误的和毫无根据的。这节经文根本没有表明 اٰيَة (Ayah) 这词是指 «古兰经» 中的经文。在前一节和以下几节经文中, 都提到那些持有经典的人以及他们对新的启示的嫉妒, 这表明在本节经文中所叙述的被废弃的经节是指先前的启示。有人指出, 先前的经文含有两类命令: (a) 那些由于情况的变化及新启示的广泛性而需要加以废弃的, (b) 那些含有永恒真理的, 而这些真理需要复兴, 以便使人想起那被忘却的真理。因此就有必要废弃那旧经文中的某些部分而代之以新的经文, 且也有必要恢复那些失散的经文。因此, 安拉废弃了先前启示中的某些部分而代之以新的与更好的部分, 并同时加上类似的补缺。这就是符合上下文和 «古兰经» 教义的全面精神的意义。«古兰经» 废弃了所有先前的经文, 因为鉴于人类的变化情况, 它提供了一部不仅比全部老的经典好, 而且也为各时代的全人类准备了新的经典。使命有局限性的、较差的教义必须让位于使命有普遍性的、较好的教义。在本节经文中 نَنْسَخْ (Nansakh, 我们废弃) 这词与 بِخَيْرٍ (Bi-khairin, 较好的一种) 这词有关, 而 نُنْسِهَا (Nunsiha, 我们使其忘掉) 这词与 بِمِثْلِهَا (Bi-Mithliha, 与它同类) 这词有关, 意思是, 当安拉废弃某一事物时, 他以更好的来取代它, 当他使某一事物被忘掉时, 他才恢复它。一些犹太教学者自己也承认, 古以色列人当了俘虏被巴比伦王尼布加尼撒运往巴比伦后, 基督教 «旧约全书» 的首五卷全部丢失了 (Enc. Bib.)。
اٰيَة (Ayah) 的意思是启示, 迹象, 命令, 或一节 «古兰经»。
اس سے یہ مرادنہیں کہ ہم قرآن شریف کی کسی آیت کو منسوخ کر دیں۔ بلکہ مطلب یہ ہے کہ جب ہم کسی نشان کو ٹلا دیتے ہیں تو اس سے بہتر نشان لے آتے ہیں یا کم سے کم ویسا ہی نشان اور ظاہر کرتے ہیں تاکہ دنیا کے لئے ہدایت کا موجب بنے۔
مفسرین نے اس کے یہ معنے کیے ہیں کہ جب قرآن کی کوئی آیت منسوخ کی جائے تو ویسی ہی آیت اور آجاتی ہے۔ لیکن اگر کتاب ہی کی آیت مراد لینی ہو تو اس آیت کے یہ معنے لینے چاہئیں کہ اگر ہم تورات اور انجیل میں سے کسی حصہ کو منسوخ کریں‘ تو قرآن کریم میں یا تو ویسی ہی تعلیم نازل کر دیں گے یا اس سے بہتر نازل کر دیں گے۔ قرآن کریم کی کوئی آیت منسوخ نہیں۔ نہ قیامت تک منس
16:102.
Ayah means, message, sign, command or a verse of the Qur’an (Lane).
It is mistakenly inferred from this verse that some verses of the Qur’an have been abrogated. The conclusion is patently erroneous and unwarranted. There is nothing in this verse to indicate that the word Ayah refers to Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies against the new Revelation which shows that the Ayah spoken of in this verse as being abrogated, refers to the previous Revelations. It is pointed out that the previous Scriptures contained two kinds of commandments: (a) Those which, owing to changed conditions and to the universality of the new Revelation, required abrogation. (b) Those containing eternal truths which needed resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary to abrogate certain portions of those Scriptures and bring in their place new ones, and also to restore the lost ones. So, God abrogated some portions of the previous Revelati
16:102.
Important Words:
ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.
ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).
مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).
Commentary:
Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.
The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).
The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
a
16:102.
75
说什么 «古兰经» 的某些经文已被废弃, 这是从本节经文中得出的错误推断, 这种结论显然是错误的和毫无根据的。这节经文根本没有表明 اٰيَة (Ayah) 这词是指 «古兰经» 中的经文。在前一节和以下几节经文中, 都提到那些持有经典的人以及他们对新的启示的嫉妒, 这表明在本节经文中所叙述的被废弃的经节是指先前的启示。有人指出, 先前的经文含有两类命令: (a) 那些由于情况的变化及新启示的广泛性而需要加以废弃的, (b) 那些含有永恒真理的, 而这些真理需要复兴, 以便使人想起那被忘却的真理。因此就有必要废弃那旧经文中的某些部分而代之以新的经文, 且也有必要恢复那些失散的经文。因此, 安拉废弃了先前启示中的某些部分而代之以新的与更好的部分, 并同时加上类似的补缺。这就是符合上下文和 «古兰经» 教义的全面精神的意义。«古兰经» 废弃了所有先前的经文, 因为鉴于人类的变化情况, 它提供了一部不仅比全部老的经典好, 而且也为各时代的全人类准备了新的经典。使命有局限性的、较差的教义必须让位于使命有普遍性的、较好的教义。在本节经文中 نَنْسَخْ (Nansakh, 我们废弃) 这词与 بِخَيْرٍ (Bi-khairin, 较好的一种) 这词有关, 而 نُنْسِهَا (Nunsiha, 我们使其忘掉) 这词与 بِمِثْلِهَا (Bi-Mithliha, 与它同类) 这词有关, 意思是, 当安拉废弃某一事物时, 他以更好的来取代它, 当他使某一事物被忘掉时, 他才恢复它。一些犹太教学者自己也承认, 古以色列人当了俘虏被巴比伦王尼布加尼撒运往巴比伦后, 基督教 «旧约全书» 的首五卷全部丢失了 (Enc. Bib.)。
76
اٰيَة (Ayah) 的意思是启示, 迹象, 命令, 或一节 «古兰经»。
2
اس سے یہ مرادنہیں کہ ہم قرآن شریف کی کسی آیت کو منسوخ کر دیں۔ بلکہ مطلب یہ ہے کہ جب ہم کسی نشان کو ٹلا دیتے ہیں تو اس سے بہتر نشان لے آتے ہیں یا کم سے کم ویسا ہی نشان اور ظاہر کرتے ہیں تاکہ دنیا کے لئے ہدایت کا موجب بنے۔
مفسرین نے اس کے یہ معنے کیے ہیں کہ جب قرآن کی کوئی آیت منسوخ کی جائے تو ویسی ہی آیت اور آجاتی ہے۔ لیکن اگر کتاب ہی کی آیت مراد لینی ہو تو اس آیت کے یہ معنے لینے چاہئیں کہ اگر ہم تورات اور انجیل میں سے کسی حصہ کو منسوخ کریں‘ تو قرآن کریم میں یا تو ویسی ہی تعلیم نازل کر دیں گے یا اس سے بہتر نازل کر دیں گے۔ قرآن کریم کی کوئی آیت منسوخ نہیں۔ نہ قیامت تک منس
a
16:102.
113
Important Words:
ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.
ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).
مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).
Commentary:
Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.
The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).
The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
b
16:102.
131A
Ayah means, message, sign, command or a verse of the Qur’an (Lane).
132
It is mistakenly inferred from this verse that some verses of the Qur’an have been abrogated. The conclusion is patently erroneous and unwarranted. There is nothing in this verse to indicate that the word Ayah refers to Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies against the new Revelation which shows that the Ayah spoken of in this verse as being abrogated, refers to the previous Revelations. It is pointed out that the previous Scriptures contained two kinds of commandments: (a) Those which, owing to changed conditions and to the universality of the new Revelation, required abrogation. (b) Those containing eternal truths which needed resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary to abrogate certain portions of those Scriptures and bring in their place new ones, and also to restore the lost ones. So, God abrogated some portions of the previous Revelati
وَدَّ کَثِیۡرٌ مِّنۡ اَہۡلِ الۡکِتٰبِ لَوۡ یَرُدُّوۡنَکُمۡ مِّنۡۢ بَعۡدِ اِیۡمٰنِکُمۡ کُفَّارًا حَسَدًا مِّنۡ عِنۡدِ اَنۡفُسِہِمۡ مِّنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمُ الۡحَقُّ ۖ فَاعۡفُوۡا وَاصۡفَحُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖۤ ۗ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
3:101, 150; 4:90.
5:14.
5:53; 16:34.
3:101, 150; 4:90.
a5:14.
b5:53; 16:34.
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
5:53; 16:34.
b
5:14.
d
3:101, 150; 4:90.
a
3:101, 150; 4:90.
b
a5:14.
c
b5:53; 16:34.
116
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
3:101, 150; 4:90.
b
5:14.
c
5:53; 16:34.
وَقَالَتِ الۡیَہُوۡدُ لَیۡسَتِ النَّصٰرٰی عَلٰی شَیۡءٍ وَّقَالَتِ النَّصٰرٰی لَیۡسَتِ الۡیَہُوۡدُ عَلٰی شَیۡءٍ وَّہُمۡ یَتۡلُوۡنَ الۡکِتٰبَ ۗ کَذٰلِکَ قَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ مِثۡلَ قَوۡلِہِمۡ ۚ فَاللّٰہُ یَحۡکُمُ بَیۡنَہُمۡ یَوۡمَ الۡقِیٰمَۃِ فِیۡمَا کَانُوۡا فِیۡہِ یَخۡتَلِفُوۡنَ
5:69.
5:69.
Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess.
5:69.
5:69.
Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.
b
5:69.
c
5:69.
a
5:69.
b
5:69.
120
Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.
b
5:69.
c
5:69.
136
Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess.
وَاتَّقُوۡا یَوۡمًا لَّا تَجۡزِیۡ نَفۡسٌ عَنۡ نَّفۡسٍ شَیۡـًٔا وَّلَا یُقۡبَلُ مِنۡہَا عَدۡلٌ وَّلَا تَنۡفَعُہَا شَفٰعَۃٌ وَّلَا ہُمۡ یُنۡصَرُوۡنَ
See 2:49.
See 2:49.
Commentary:
This verse appears to deal with the same subject which has already been dealt with in 2:49; but on comparing the two, an interesting point of difference emerges. In the former verse the word شفاعة (intercession) is put before the word عدل (ransom), whereas in the present one the order has been reversed. The reason for this change is that, in his endeavour to save himself, it is natural for man to adopt a course which is least expensive and entails minimum amount of hardship. Failing this, he tries to adopt other measures. In other words, man has recourse to offer a ransom only when he finds that he cannot gain his release without offering it. In verse 2:49 this natural order is maintained and intercession is put before ransom. But after that verse, many transgressions of the Israelites have been brought to light, especially their opposition to the Prophets, so now they could not rely much on intercession, and naturally felt constrained to think of offering a ransom first. Hence, the order observed in the former verse has been reversed in the latter. For a discussion of the subject of شفاعة etc. see note on 2:49 above.
a
2:48.
b
2:49.
a
See 2:49.
b
See 2:49.
130
Commentary:
This verse appears to deal with the same subject which has already been dealt with in 2:49; but on comparing the two, an interesting point of difference emerges. In the former verse the word شفاعة (intercession) is put before the word عدل (ransom), whereas in the present one the order has been reversed. The reason for this change is that, in his endeavour to save himself, it is natural for man to adopt a course which is least expensive and entails minimum amount of hardship. Failing this, he tries to adopt other measures. In other words, man has recourse to offer a ransom only when he finds that he cannot gain his release without offering it. In verse 2:49 this natural order is maintained and intercession is put before ransom. But after that verse, many transgressions of the Israelites have been brought to light, especially their opposition to the Prophets, so now they could not rely much on intercession, and naturally felt constrained to think of offering a ransom first. Hence, the order observed in the former verse has been reversed in the latter. For a discussion of the subject of شفاعة etc. see note on 2:49 above.
e
See 2:49.
f
See 2:49.