ذَکَر
Appears 12 times in Quran
Derived Words (6)
Words derived from the stem "ذَکَر".
Occurrences in Quran
Found 12 verses containing "ذَکَر".
وَالَّذِیۡنَ اِذَا فَعَلُوۡا فٰحِشَۃً اَوۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ ذَکَرُوا اللّٰہَ فَاسۡتَغۡفَرُوۡا لِذُنُوۡبِہِمۡ وَمَنۡ یَّغۡفِرُ الذُّنُوۡبَ اِلَّا اللّٰہُ وَلَمۡ یُصِرُّوۡا عَلٰی مَا فَعَلُوۡا وَہُمۡ یَعۡلَمُوۡنَ
7:202.
14:11; 39:54; 61:13.
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
7:202.
14:11; 39:54; 61:13.
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
d
7:202.
e
14:11; 39:54; 61:13.
a
7:202.
b
14:11; 39:54; 61:13.
419
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
a
7:202.
b
14:11; 39:54; 61:13.
482
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عٰمِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۖ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۖ فَالَّذِیۡنَ ہَاجَرُوۡا وَاُخۡرِجُوۡا مِنۡ دِیٰرِہِمۡ وَاُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَقٰتَلُوۡا وَقُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَلَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ۗ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
وَمَنۡ یَّعۡمَلۡ مِنَ الصّٰلِحٰتِ مِنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَہُوَ مُؤۡمِنٌ فَاُولٰٓئِکَ یَدۡخُلُوۡنَ الۡجَنَّۃَ وَلَا یُظۡلَمُوۡنَ نَقِیۡرًا
40:41
40:41
The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works.
40:41.
Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate.
c
40:41
c
40:41.
590
Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate.
a
40:41
674
The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works.
لَّقَدۡ کَانَ لَکُمۡ فِیۡ رَسُوۡلِ اللّٰہِ اُسۡوَۃٌ حَسَنَۃٌ لِّمَنۡ کَانَ یَرۡجُوا اللّٰہَ وَالۡیَوۡمَ الۡاٰخِرَ وَذَکَرَ اللّٰہَ کَثِیۡرًا
3:32.
这场壕沟战役 (The Battle of Trench) 也许是穆圣一生经历中最艰难的严峻考验。在那极大的考验中, 他显现出高超的神圣形象和威望。事实上, 正是在到处一片黑暗的危险时刻, 或是一个人在他的敌人拜倒在他脚下的这一成功和胜利时刻, 他的真正的气质才得到了考验; 而历史雄辩地证明, 穆圣在危难时刻显示出像他在胜利的荣誉时刻一样的伟大与崇高。吴候德战役、霍奈战役和壕沟战役在他的优美品格的一个方面散发出强烈的光芒, 而麦加的攻克则从另一方面表现出他的强烈的光芒。风险和危险没有使他泄气或沮丧, 胜利和成功也不能损毁他。在霍奈的日子里, 伊斯兰教的命运安危未定而几乎只留下他一个人, 他却毫无畏惧地只身进入敌阵, 嘴里念着一句重要的话: “我是安拉的先知, 我从不说谎。我是阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب, ‘Abdul-Muttalib) 的儿子。”当麦加被攻克而整个阿拉伯拜倒在他的脚下之时, 绝对的和无可置疑的权力没能腐蚀他。他对他的敌人显示了无比的宽宏大量。
那些与他最接近的、最了解的人--------他的亲爱的妻子, 卡迪贾、他的终身朋友, 阿布•伯克尔、他的表弟和女婿, 阿里、他已获自由的奴仆, 宰德, 是最热爱他, 是最早信仰他的传教的, 没有什么比这个更能证明穆圣人格之崇高的了。先知是人类最尊贵的表率, 是美与善的模范。他多变的一生, 他的品格的各个方面, 是显得无人能够企及的, 足为人们学习和仿效的楷模。他的一生展现出历史的强烈光芒。他以一个孤儿开始自己的生命, 又以全民族命运的主宰者结束自己的生命。在孩童时期, 他就稳重而端庄, 而跨入青年时后, 他更是一个具有道德心、正直庄重而完美无缺的模范。在中年, 他赢得受信任和诚实的人的称号, 并且, 作为一个经商者, 他证明自己是极其诚实和一丝不苟的。他娶的妻子有比他自己年龄大得多的, 也有比他小得多的, 而她们都作证他的忠实、爱情和虔诚。作为一个父亲, 他充满极大的慈爱, 而作为一个朋友, 他极为忠诚而体谅。当委以改革腐朽的社会这一重大而艰难的任务并遭受迫害和被流放时, 他极端庄严和正气凛然地忍受下来。他像普通士兵一样战斗而又统帅全军。他面临挫败而终于取胜。他不但立法, 而且司法。他是一个政治家、一个教师, 又是一位真正的领袖。“作为国家以及教会的元首, 他身兼罗马皇帝和罗马教皇于一身; 他是教皇而无教皇的自负, 是罗马皇帝而无罗马皇帝的大批人马。没有常备军、没有警卫员、没有皇宫、没有固定岁入。假如有什么人有权利说他是靠正确的安拉旨意来统治的, 他就是穆罕默德, 因为他掌有一切权力而毋需权力的工具和支持因素。他要用他自己的双手做家务, 睡在皮革制的席子上, 他的饭菜是海枣和水或大麦面包, 而在处理完一整天的多项事务以后, 他还要在夜里花上好几小时作祈祷和祈求直到他的双足肿胀。没有人在如此巨大变化的环境和条件下竟会有那么少的改变” (“Muhammad and Muhammadanism” by Bosworth Smith)。
3:32.
The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Mutt
3:32.
Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable.
a
3:32.
1026
这场壕沟战役 (The Battle of Trench) 也许是穆圣一生经历中最艰难的严峻考验。在那极大的考验中, 他显现出高超的神圣形象和威望。事实上, 正是在到处一片黑暗的危险时刻, 或是一个人在他的敌人拜倒在他脚下的这一成功和胜利时刻, 他的真正的气质才得到了考验; 而历史雄辩地证明, 穆圣在危难时刻显示出像他在胜利的荣誉时刻一样的伟大与崇高。吴候德战役、霍奈战役和壕沟战役在他的优美品格的一个方面散发出强烈的光芒, 而麦加的攻克则从另一方面表现出他的强烈的光芒。风险和危险没有使他泄气或沮丧, 胜利和成功也不能损毁他。在霍奈的日子里, 伊斯兰教的命运安危未定而几乎只留下他一个人, 他却毫无畏惧地只身进入敌阵, 嘴里念着一句重要的话: “我是安拉的先知, 我从不说谎。我是阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب, ‘Abdul-Muttalib) 的儿子。”当麦加被攻克而整个阿拉伯拜倒在他的脚下之时, 绝对的和无可置疑的权力没能腐蚀他。他对他的敌人显示了无比的宽宏大量。
那些与他最接近的、最了解的人--------他的亲爱的妻子, 卡迪贾、他的终身朋友, 阿布•伯克尔、他的表弟和女婿, 阿里、他已获自由的奴仆, 宰德, 是最热爱他, 是最早信仰他的传教的, 没有什么比这个更能证明穆圣人格之崇高的了。先知是人类最尊贵的表率, 是美与善的模范。他多变的一生, 他的品格的各个方面, 是显得无人能够企及的, 足为人们学习和仿效的楷模。他的一生展现出历史的强烈光芒。他以一个孤儿开始自己的生命, 又以全民族命运的主宰者结束自己的生命。在孩童时期, 他就稳重而端庄, 而跨入青年时后, 他更是一个具有道德心、正直庄重而完美无缺的模范。在中年, 他赢得受信任和诚实的人的称号, 并且, 作为一个经商者, 他证明自己是极其诚实和一丝不苟的。他娶的妻子有比他自己年龄大得多的, 也有比他小得多的, 而她们都作证他的忠实、爱情和虔诚。作为一个父亲, 他充满极大的慈爱, 而作为一个朋友, 他极为忠诚而体谅。当委以改革腐朽的社会这一重大而艰难的任务并遭受迫害和被流放时, 他极端庄严和正气凛然地忍受下来。他像普通士兵一样战斗而又统帅全军。他面临挫败而终于取胜。他不但立法, 而且司法。他是一个政治家、一个教师, 又是一位真正的领袖。“作为国家以及教会的元首, 他身兼罗马皇帝和罗马教皇于一身; 他是教皇而无教皇的自负, 是罗马皇帝而无罗马皇帝的大批人马。没有常备军、没有警卫员、没有皇宫、没有固定岁入。假如有什么人有权利说他是靠正确的安拉旨意来统治的, 他就是穆罕默德, 因为他掌有一切权力而毋需权力的工具和支持因素。他要用他自己的双手做家务, 睡在皮革制的席子上, 他的饭菜是海枣和水或大麦面包, 而在处理完一整天的多项事务以后, 他还要在夜里花上好几小时作祈祷和祈求直到他的双足肿胀。没有人在如此巨大变化的环境和条件下竟会有那么少的改变” (“Muhammad and Muhammadanism” by Bosworth Smith)。
a
3:32.
3090
Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable.
a
3:32.
2343
The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Mutt
مَنۡ عَمِلَ صٰلِحًا مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَہُوَ مُؤۡمِنٌ فَلَنُحۡیِیَنَّہٗ حَیٰوۃً طَیِّبَۃً ۖ وَّلَنَجۡزِیَنَّہُمۡ اَجۡرَہُمۡ بِاَحۡسَنِ مَا کَانُوۡا یَعۡمَلُوۡنَ
3:196; 4:125; 20:113.
3:196; 4:125; 20:113.
The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favours.
3:196; 4:125; 20:113.
Commentary:
Whereas on the one hand the verse recognizes the equality of rights of men and women and promises both equal share in the favours that God will confer on them, on the other it tells disbelievers that, as they have degraded women, dominion and authority would be taken away from them and would be given to a people—Muslims—who will give women their due rights.
d
3:196; 4:125; 20:113.
a
3:196; 4:125; 20:113.
1898
Commentary:
Whereas on the one hand the verse recognizes the equality of rights of men and women and promises both equal share in the favours that God will confer on them, on the other it tells disbelievers that, as they have degraded women, dominion and authority would be taken away from them and would be given to a people—Muslims—who will give women their due rights.
a
3:196; 4:125; 20:113.
1576
The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favours.
وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِذَا ذَکَرۡتَ رَبَّکَ فِی الۡقُرۡاٰنِ وَحۡدَہٗ وَلَّوۡا عَلٰۤی اَدۡبٰرِہِمۡ نُفُوۡرًا
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
6:26; 18:58; 41:6.
17:49.
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
6:26; 18:58; 41:6.
39:46.
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
c
6:26; 18:58; 41:6.
d
17:49.
1
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
b
6:26; 18:58; 41:6.
c
39:46.
1976
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
b
6:26; 18:58; 41:6.
c
17:49.
1623
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
مَنۡ عَمِلَ سَیِّئَۃً فَلَا یُجۡزٰۤی اِلَّا مِثۡلَہَا ۖ وَمَنۡ عَمِلَ صٰلِحًا مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَہُوَ مُؤۡمِنٌ فَاُولٰٓئِکَ یَدۡخُلُوۡنَ الۡجَنَّۃَ یُرۡزَقُوۡنَ فِیۡہَا بِغَیۡرِ حِسَابٍ
10:28; 4:124.
4:125.
Whereas the requital of the evil deeds of disbelievers will be proportionate to their deeds, the reward of the good deeds of believers will be without limit or measure. This is the Islamic conception of Heaven and Hell.
10:28.
4:125.
Commentary:
The verse shows that whereas the requital of the evil deeds of disbelievers is proportionate to their deeds, the reward of the good deeds of believers is without limit or measure. This is the Islamic concept of Heaven and Hell, and what a beautiful concept it is!
a
10:28; 4:124.
b
4:125.
1164
对不信的人的恶事, 看它们的大小而给予他们相应的恶报, 但对信者善行的酬报却是无可限量的。这就是伊斯兰教对天园和火狱的概念。
b
10:28.
c
4:125.
3525
Commentary:
The verse shows that whereas the requital of the evil deeds of disbelievers is proportionate to their deeds, the reward of the good deeds of believers is without limit or measure. This is the Islamic concept of Heaven and Hell, and what a beautiful concept it is!
d
10:28; 4:124.
e
4:125.
2608
Whereas the requital of the evil deeds of disbelievers will be proportionate to their deeds, the reward of the good deeds of believers will be without limit or measure. This is the Islamic conception of Heaven and Hell.
اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ وَذَکَرُوا اللّٰہَ کَثِیۡرًا وَّانۡتَصَرُوۡا مِنۡۢ بَعۡدِ مَا ظُلِمُوۡا ۗ وَسَیَعۡلَمُ الَّذِیۡنَ ظَلَمُوۡۤا اَیَّ مُنۡقَلَبٍ یَّنۡقَلِبُوۡنَ
Commentary:
In this verse an exception has been made in regard to a certain class of poets, viz. that not all poets belong to the category referred to above (vv. 225-227). There are poets who use their God-given poetic gifts to further the cause of truth and lead righteous lives. They are excepted from the poets referred to above.
2813A
Commentary:
In this verse an exception has been made in regard to a certain class of poets, viz. that not all poets belong to the category referred to above (vv. 225-227). There are poets who use their God-given poetic gifts to further the cause of truth and lead righteous lives. They are excepted from the poets referred to above.
یٰۤاَیُّہَا النَّاسُ اِنَّا خَلَقۡنٰکُمۡ مِّنۡ ذَکَرٍ وَّاُنۡثٰی وَجَعَلۡنٰکُمۡ شُعُوۡبًا وَّقَبَآئِلَ لِتَعَارَفُوۡۤا ۚ اِنَّ اَکۡرَمَکُمۡ عِنۡدَ اللّٰہِ اَتۡقٰٮکُمۡ ۚ اِنَّ اللّٰہَ عَلِیۡمٌ خَبِیۡرٌ
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
1280
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
2
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
3851
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
2796
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
2797
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
فَمَنۡ شَآءَ ذَکَرَہٗ