اُولٰٓئِکَ
Appears 130 times in Quran
Occurrences in Quran
Found 50 verses containing "اُولٰٓئِکَ".
اُولٰٓئِکَ عَلٰی ہُدًی مِّنۡ رَّبِّہِمۡ ۖ وَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
2:158; 31:6.
23:2; 28:68; 87:15; 91:10.
Important Words:
المفلحون (those who shall prosper) is derived from افلح i.e. he was successful and attained what he desired or sought. When we say افلح زید we mean, Zaid reaped the fruits of his labour and his endeavours proved successful (Aqrab). Thus مفلح is one who is successful and attains what he desires and reaps the fruits of his labour. The word is also used about one who acquires any substantial good, be it material or spiritual, the word فلاح being used for such success or gain as others may envy (Taj).
The word علی in the clause اولئك علی ھدی is significant. If the idea had been of simple guidance, the Quran could easily have used the words اولئك ھم المھتدون. But it leaves the common construction and uses the words علی ھدی which literally mean, they are on guidance or, in other words, they are mounted on guidance. Guidance becomes, as it were, a riding animal for them which they conveniently use in their march towards God. The construction is not peculiar to the Quran. The Arabs say of a person steeped in ignorance جعل الغوایة مركبا i.e. such a one has made error and ignorance a riding beast for himself (Kashshaf).
Commentary:
The verse explains that when a man has fulfilled all the conditions of تقوی (righteousness) in respect of both belief and actions, then he may be sure not only of being rightly guided but also of being a master of guidance whose success in this life as well as in the life to come is assured. The words علی ھدی (lit. on guidance) also hint that as the believer prayed for guidance in the opening chapter of the Quran, so guidance of the highest order has been provided for him—a guidance on which he can ride comfortably and speed on happily towards his Lord and Master.
a
2:158; 31:6.
b
23:2; 28:68; 31:6; 87:15; 91:10.
a
2:158; 31:6.
b
23:2; 28:68; 87:15; 91:10.
12
Important Words:
المفلحون (those who shall prosper) is derived from افلح i.e. he was successful and attained what he desired or sought. When we say افلح زید we mean, Zaid reaped the fruits of his labour and his endeavours proved successful (Aqrab). Thus مفلح is one who is successful and attains what he desires and reaps the fruits of his labour. The word is also used about one who acquires any substantial good, be it material or spiritual, the word فلاح being used for such success or gain as others may envy (Taj).
The word علی in the clause اولئك علی ھدی is significant. If the idea had been of simple guidance, the Quran could easily have used the words اولئك ھم المھتدون. But it leaves the common construction and uses the words علی ھدی which literally mean, they are on guidance or, in other words, they are mounted on guidance. Guidance becomes, as it were, a riding animal for them which they conveniently use in their march towards God. The construction is not peculiar to the Quran. The Arabs say of a person steeped in ignorance جعل الغوایة مركبا i.e. such a one has made error and ignorance a riding beast for himself (Kashshaf).
Commentary:
The verse explains that when a man has fulfilled all the conditions of تقوی (righteousness) in respect of both belief and actions, then he may be sure not only of being rightly guided but also of being a master of guidance whose success in this life as well as in the life to come is assured. The words علی ھدی (lit. on guidance) also hint that as the believer prayed for guidance in the opening chapter of the Quran, so guidance of the highest order has been provided for him—a guidance on which he can ride comfortably and speed on happily towards his Lord and Master.
b
2:158; 31:6.
c
23:2; 28:68; 31:6; 87:15; 91:10.
اُولٰٓئِکَ الَّذِیۡنَ اشۡتَرَوُا الضَّلٰلَۃَ بِالۡہُدٰی فَمَا رَبِحَت تِّجٰرَتُہُمۡ وَمَا کَانُوۡا مُہۡتَدِیۡنَ
2:87, 176; 3:178; 14:4; 16:108.
(1) They have given up guidance and taken error instead; (2) both guidance and error were offered to them but they preferred error and refused guidance.
2:87, 176; 3:178; 14:4; 16:108.
Important Words:
اشتروا (have taken in exchange) is derived from اشتری which again is derived from شری both having the same meaning, i.e. he purchased a thing or became owner of a thing by purchase. The word also sometimes gives the meaning of باع i.e. he sold a thing. The word اشتری is also used of a person who gives up one thing and lays hold on another (Aqrab).
Commentary:
The expression, who have taken error in exchange for guidance, means (1) that they have given up guidance and taken error instead; or (2) that both guidance and error were offered to them but they preferred error and refused guidance. Both these meanings apply here. According to the first, the verse would mean that originally everybody is endowed with a pure nature and the best of capacities (30:31; 95:5), but, owing to wrong training or wrongdoing, the original nature and capacities become lost. In this case "guidance" would mean the nature or capacities with which every man is endowed by God, and "exchange" would mean that, through improper use, people lose the God-given guidance, landing themselves in error instead. According to the second meaning, the verse would signify that through His Messengers, God communicates to man only truth and guidance, whereas Satan presents to him his own evil teaching. Wrong choice by man results in hisacceptance of error instead of guidance.
This traffic, however, brings the hypocrites no gain. They believe that by preferring the promptings of Satan to the guidance of God, they would reap a good profit in this life. But, says God, they will reap no such profit. On the contrary, they will be the losers and will suffer humiliation through their own wrong choice.
The words, nor are they rightly guided, point to yet another consequence of the wrong choice of hypocrites. They will not only suffer loss and humiliation in this life, but will also suffer punishment in the life to come, for being deprived of guidance they will not reach the goal. Thus the words, their traffic has brought them no gain, refer to the benefits that accrue to one in this life, and the words, nor are they rightly guided, refer to the end they will meet in the life to come.
The verse teaches an important truth. Every action of man is attended by two kinds of results, one immediate and the other deferred. A person who is detected in theft suffers punishment and humiliation in this life. This is the immediate consequence of his action. The deferred consequence is that, by the same action, he reduces his ability to find and accept the truth and guidance. Similarly, when a person does a good deed, the immediate result is that he is pleased with himself and rises in the estimation of others. The deferred consequence is that he increases his power of finding and accepting truth and guidance. It is the deferred consequences that are referred to in the expression, nor are they rightly guided.
c
2:87, 176; 3:178; 14:4; 16:108.
29G
(1) 他们已放弃了正路而走入迷误之路; (2) 提供给他们正直与迷误两条道路, 但他们宁取迷路而不要正路。
a
2:87, 176; 3:178; 14:4; 16:108.
23
Important Words:
اشتروا (have taken in exchange) is derived from اشتری which again is derived from شری both having the same meaning, i.e. he purchased a thing or became owner of a thing by purchase. The word also sometimes gives the meaning of باع i.e. he sold a thing. The word اشتری is also used of a person who gives up one thing and lays hold on another (Aqrab).
Commentary:
The expression, who have taken error in exchange for guidance, means (1) that they have given up guidance and taken error instead; or (2) that both guidance and error were offered to them but they preferred error and refused guidance. Both these meanings apply here. According to the first, the verse would mean that originally everybody is endowed with a pure nature and the best of capacities (30:31; 95:5), but, owing to wrong training or wrongdoing, the original nature and capacities become lost. In this case "guidance" would mean the nature or capacities with which every man is endowed by God, and "exchange" would mean that, through improper use, people lose the God-given guidance, landing themselves in error instead. According to the second meaning, the verse would signify that through His Messengers, God communicates to man only truth and guidance, whereas Satan presents to him his own evil teaching. Wrong choice by man results in hisacceptance of error instead of guidance.
This traffic, however, brings the hypocrites no gain. They believe that by preferring the promptings of Satan to the guidance of God, they would reap a good profit in this life. But, says God, they will reap no such profit. On the contrary, they will be the losers and will suffer humiliation through their own wrong choice.
The words, nor are they rightly guided, point to yet another consequence of the wrong choice of hypocrites. They will not only suffer loss and humiliation in this life, but will also suffer punishment in the life to come, for being deprived of guidance they will not reach the goal. Thus the words, their traffic has brought them no gain, refer to the benefits that accrue to one in this life, and the words, nor are they rightly guided, refer to the end they will meet in the life to come.
The verse teaches an important truth. Every action of man is attended by two kinds of results, one immediate and the other deferred. A person who is detected in theft suffers punishment and humiliation in this life. This is the immediate consequence of his action. The deferred consequence is that, by the same action, he reduces his ability to find and accept the truth and guidance. Similarly, when a person does a good deed, the immediate result is that he is pleased with himself and rises in the estimation of others. The deferred consequence is that he increases his power of finding and accepting truth and guidance. It is the deferred consequences that are referred to in the expression, nor are they rightly guided.
a
2:87, 176; 3:178; 14:4; 16:108.
35
(1) They have given up guidance and taken error instead; (2) both guidance and error were offered to them but they preferred error and refused guidance.
اَلَّذِیۡنَ یَنۡقُضُوۡنَ عَہۡدَ اللّٰہِ مِنۡۢ بَعۡدِ مِیۡثٰقِہٖ وَیَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰہُ بِہٖۤ اَنۡ یُّوۡصَلَ وَیُفۡسِدُوۡنَ فِی الۡاَرۡضِ ۚ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
2:101; 4:156; 5:14; 13:26.
2:101; 4:156; 5:14; 13:26.
2:101; 4:156; 5:14; 13:26.
Important Words:
میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).
الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.
Commentary:
This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.
Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:
(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).
(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).
Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.
Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.
d
2:101; 4:156; 5:14; 13:26.
a
2:101; 4:156; 5:14; 13:26.
34
Important Words:
میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).
الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.
Commentary:
This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.
Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:
(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).
(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).
Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.
Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.
d
2:101; 4:156; 5:14; 13:26.
وَالَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِاٰیٰتِنَاۤ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
7:37.
Islam does not believe in the eternity of Hell, but regards it as a sort of penitentiary where sinners will be made to live for a limited period for spiritual treatment and cure. See {1351}.
7:37.
Important Words:
خالدون (shall abide). For the meaning of خلود see under 2:26.
Commentary:
Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God’s guidance. They will fall into a fire and will never enjoy inner happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.
The last clause of the verse, viz. ھم فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and even then, it is intended only for the reformation of His creatures. The punishment, whether of this world or of the next, is not based on the motive of revenge, but both here and hereafter, its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11:108, 109). In contrast to this, the reward of Heaven is truly everlasting (11:109).
d
7:37.
47
伊斯兰教并不相信火狱的永久性, 而把它看作一种教养所, 使罪人在那里过一段有限定的时间, 进行精神上的治疗。请参考注释627。
a
7:37.
46
Important Words:
خالدون (shall abide). For the meaning of خلود see under 2:26.
Commentary:
Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God’s guidance. They will fall into a fire and will never enjoy inner happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.
The last clause of the verse, viz. ھم فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and even then, it is intended only for the reformation of His creatures. The punishment, whether of this world or of the next, is not based on the motive of revenge, but both here and hereafter, its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11:108, 109). In contrast to this, the reward of Heaven is truly everlasting (11:109).
d
7:37.
74
Islam does not believe in the eternity of Hell, but regards it as a sort of penitentiary where sinners will be made to live for a limited period for spiritual treatment and cure. See {1351}.
وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ اُولٰٓئِکَ اَصۡحٰبُ الۡجَنَّۃِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
Important Words:
خالدون (shall abide) signifies a long time but not necessarily time without end. See note on 2:26.
Commentary:
This verse sententiously sets forth the Divine law relating to salvation or the entry into Heaven.
Almost all the religions of the world hold salvation as a monopoly for their adherents and condemn others to everlasting Hell. Islam has raised its powerful voice against such notions, declaring them to be false and baseless. It does not lend the least support to the idea that salvation will come as a free gift to a certain class of men in whose case punishment, if resorted to at all, will only be a nominal one. According to Islam salvation can be attained only by combining true faith with good actions. The condition as to true faith serves as a warning to those people who reject certain Prophets of God and still hope to attain salvation because they belong to a specified class and are descended from certain holy persons. And the condition of good actions serves as a warning to those who are negligent in deeds, thinking that mere enrolment in the category of believers will bring salvation. Islam would have none of them.
The word خالدون (shall abide) signifies a long, long time but not necessarily eternity. As will be noted, the word has been used in verses 82 and 83 both with regard to the inmates of Hell and of Heaven. This should not give rise to the misunderstanding either that both the punishment of Hell and the reward of Heaven are eternal or that both will come to an end after a long time. The Quran makes it clear elsewhere that though both the punishment of Hell and the reward of Heaven are meant to last long, it is only the reward of Heaven which is everlasting (11:107-109).
89
Important Words:
خالدون (shall abide) signifies a long time but not necessarily time without end. See note on 2:26.
Commentary:
This verse sententiously sets forth the Divine law relating to salvation or the entry into Heaven.
Almost all the religions of the world hold salvation as a monopoly for their adherents and condemn others to everlasting Hell. Islam has raised its powerful voice against such notions, declaring them to be false and baseless. It does not lend the least support to the idea that salvation will come as a free gift to a certain class of men in whose case punishment, if resorted to at all, will only be a nominal one. According to Islam salvation can be attained only by combining true faith with good actions. The condition as to true faith serves as a warning to those people who reject certain Prophets of God and still hope to attain salvation because they belong to a specified class and are descended from certain holy persons. And the condition of good actions serves as a warning to those who are negligent in deeds, thinking that mere enrolment in the category of believers will bring salvation. Islam would have none of them.
The word خالدون (shall abide) signifies a long, long time but not necessarily eternity. As will be noted, the word has been used in verses 82 and 83 both with regard to the inmates of Hell and of Heaven. This should not give rise to the misunderstanding either that both the punishment of Hell and the reward of Heaven are eternal or that both will come to an end after a long time. The Quran makes it clear elsewhere that though both the punishment of Hell and the reward of Heaven are meant to last long, it is only the reward of Heaven which is everlasting (11:107-109).
اُولٰٓئِکَ الَّذِیۡنَ اشۡتَرَوُا الۡحَیٰوۃَ الدُّنۡیَا بِالۡاٰخِرَۃِ ۖ فَلَا یُخَفَّفُ عَنۡہُمُ الۡعَذَابُ وَلَا ہُمۡ یُنۡصَرُوۡنَ
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
93
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
وَمَنۡ اَظۡلَمُ مِمَّنۡ مَّنَعَ مَسٰجِدَ اللّٰہِ اَنۡ یُّذۡکَرَ فِیۡہَا اسۡمُہٗ وَسَعٰی فِیۡ خَرَابِہَاۤ ۚ اُولٰٓئِکَ مَا کَانَ لَہُمۡ اَنۡ یَّدۡخُلُوۡہَاۤ اِلَّا خَآئِفِیۡنَ ۚ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ وَّلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
9:17-18; 22:26; 72:19-20.
9:17-18; 22:26; 72:19-20.
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
9:17, 18; 22:26; 72:19, 20.
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
d
9:17-18; 22:26; 72:19-20.
a
9:17, 18; 22:26; 72:19, 20.
121
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
a
9:17-18; 22:26; 72:19-20.
137
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
اَلَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَتۡلُوۡنَہٗ حَقَّ تِلَاوَتِہٖۤ اُولٰٓئِکَ یُؤۡمِنُوۡنَ بِہٖ ۗ وَمَنۡ یَّکۡفُرۡ بِہٖ فَاُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
3:114.
اَلَّذِیْنَ اٰتَیْنَاھُمُ الْکِتٰبَ میں اَلْکِتَابَ سے مراد قرآن کریم ہے اور اس آیت میں اللہ تعالیٰ نے یہود کو ملزم قرار دیا ہے کہ تم نے تو تورات کو پسِ پشت پھینک رکھا تھا۔ مگر اب یہ لوگ جن کو ہم نے قرآن کریم دیا ہے اس پر پوری طرح عمل کرتے ہیں اور اس پر ان کا رسمی ایمان نہیں۔ بلکہ پختہ ایمان ہے۔ (تفصیل کے لئے دیکھیں تفسیر کبیر جلد دوم صفحہ ۱۴۹)۔
3:114.
The words refer to Muslims and not to Jews and Christians, because it is the Muslims who are the true and sincere followers of the Qur’an and not the Jews or the Christians who refused to believe in it and rejected it as a piece of fabrication (Qatadah). This meaning of Yatluna is supported by Ibn-e- ‘Abbas, ‘Abdullah bin Mas‘ud, ‘Ata, and ‘Ikrimah.
3:114.
Commentary:
The words, they to whom We have given the Book, clearly refer here to Muslims and not to Jews and Christians, because it is the Muslims that were the true and sincere followers of the Quran and not Jews and Christians who refused to believe in the Quran and rejected it as a piece of fabrication. Jews and Christians have been referred to in the concluding portion of the verse where, owing to their rejection of the Quran, they are spoken of as the losers. The verse provides very high and well-merited praise for the Companions of the Holy Prophet who have been described as true followers of God’s guidance.
f
3:114.
1
اَلَّذِیْنَ اٰتَیْنَاھُمُ الْکِتٰبَ میں اَلْکِتَابَ سے مراد قرآن کریم ہے اور اس آیت میں اللہ تعالیٰ نے یہود کو ملزم قرار دیا ہے کہ تم نے تو تورات کو پسِ پشت پھینک رکھا تھا۔ مگر اب یہ لوگ جن کو ہم نے قرآن کریم دیا ہے اس پر پوری طرح عمل کرتے ہیں اور اس پر ان کا رسمی ایمان نہیں۔ بلکہ پختہ ایمان ہے۔ (تفصیل کے لئے دیکھیں تفسیر کبیر جلد دوم صفحہ ۱۴۹)۔
a
3:114.
128
Commentary:
The words, they to whom We have given the Book, clearly refer here to Muslims and not to Jews and Christians, because it is the Muslims that were the true and sincere followers of the Quran and not Jews and Christians who refused to believe in the Quran and rejected it as a piece of fabrication. Jews and Christians have been referred to in the concluding portion of the verse where, owing to their rejection of the Quran, they are spoken of as the losers. The verse provides very high and well-merited praise for the Companions of the Holy Prophet who have been described as true followers of God’s guidance.
b
3:114.
142
The words refer to Muslims and not to Jews and Christians, because it is the Muslims who are the true and sincere followers of the Qur’an and not the Jews or the Christians who refused to believe in it and rejected it as a piece of fabrication (Qatadah). This meaning of Yatluna is supported by Ibn-e- ‘Abbas, ‘Abdullah bin Mas‘ud, ‘Ata, and ‘Ikrimah.
اُولٰٓئِکَ یُؤۡتَوۡنَ اَجۡرَہُمۡ مَّرَّتَیۡنِ بِمَا صَبَرُوۡا وَیَدۡرَءُوۡنَ بِالۡحَسَنَۃِ السَّیِّئَۃَ وَمِمَّا رَزَقۡنٰہُمۡ یُنۡفِقُوۡنَ
13:23; 23:97; 41:35.
23:5.
Such persons from among the 'People of the Book' as believe in the Qur’an will have double reward for the belief both in the Torah and the Qur’an and also for suffering patiently for the cause of Truth.
13:23; 23:97; 41:35.
Commentary:
The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.
a
13:23; 23:97; 41:35.
b
23:5.
2
صَبَرُوْا یعنی وہ پہلی تعلیم یعنی تورات پر بھی قائم رہے اور قرآن مجید پر بھی ایمان لائے۔
3
یعنی اس دنیا میں بھی اور اگلے جہان میں بھی۔
b
13:23; 23:97; 41:35.
2916
Commentary:
The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.
a
13:23; 23:97; 41:35.
b
23:5.
2223
Such persons from among the 'People of the Book' as believe in the Qur’an will have double reward for the belief both in the Torah and the Qur’an and also for suffering patiently for the cause of Truth.
اُولٰٓئِکَ عَلَیۡہِمۡ صَلَوٰتٌ مِّنۡ رَّبِّہِمۡ وَرَحۡمَۃٌ ۖ وَّاُولٰٓئِکَ ہُمُ الۡمُہۡتَدُوۡنَ
Commentary:
This verse speaks of the great reward of those who prove themselves to be truly صابر or patient. It is, in fact, an explanation of the word, glad tidings, occurring in 2:156. Truly patient people who are steadfast in their connection with God and whom each and every affliction finds spiritually rising higher and higher will inherit three things: (1) blessings from their Lord; (2) His mercy; and (3) His guidance. God will bless them in every way, will cover them with His mercy and forgiveness and will look after them, providing guidance for them whenever they may need it. He will, as it were, become their friend and guardian, eager to come to their help on all occasions.
164
Commentary:
This verse speaks of the great reward of those who prove themselves to be truly صابر or patient. It is, in fact, an explanation of the word, glad tidings, occurring in 2:156. Truly patient people who are steadfast in their connection with God and whom each and every affliction finds spiritually rising higher and higher will inherit three things: (1) blessings from their Lord; (2) His mercy; and (3) His guidance. God will bless them in every way, will cover them with His mercy and forgiveness and will look after them, providing guidance for them whenever they may need it. He will, as it were, become their friend and guardian, eager to come to their help on all occasions.
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلۡنَا مِنَ الۡبَیِّنٰتِ وَالۡہُدٰی مِنۡۢ بَعۡدِ مَا بَیَّنّٰہُ لِلنَّاسِ فِی الۡکِتٰبِ ۙ اُولٰٓئِکَ یَلۡعَنُہُمُ اللّٰہُ وَیَلۡعَنُہُمُ اللّٰعِنُوۡنَ
2:175.
2:175.
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
2:175.
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
a
2:175.
a
2:175.
166
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
b
2:175.
186
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَمَاتُوۡا وَہُمۡ کُفَّارٌ اُولٰٓئِکَ عَلَیۡہِمۡ لَعۡنَۃُ اللّٰہِ وَالۡمَلٰٓئِکَۃِ وَالنَّاسِ اَجۡمَعِیۡنَ
3:88.
3:88.
3:88.
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
c
3:88.
a
3:88.
168
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
b
3:88.
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلَ اللّٰہُ مِنَ الۡکِتٰبِ وَیَشۡتَرُوۡنَ بِہٖ ثَمَنًا قَلِیۡلًا ۙ اُولٰٓئِکَ مَا یَاۡکُلُوۡنَ فِیۡ بُطُوۡنِہِمۡ اِلَّا النَّارَ وَلَا یُکَلِّمُہُمُ اللّٰہُ یَوۡمَ الۡقِیٰمَۃِ وَلَا یُزَکِّیۡہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
اُولٰٓئِکَ الَّذِیۡنَ اشۡتَرَوُا الضَّلٰلَۃَ بِالۡہُدٰی وَالۡعَذَابَ بِالۡمَغۡفِرَۃِ ۚ فَمَاۤ اَصۡبَرَہُمۡ عَلَی النَّارِ
2:17; 3:178; 4:45.
The words mean that the disbelievers are, as it were, possessed of great endurance to bear the torment of the fire of Hell. These words have been used ironically.
2:17; 3:178; 4:45.
Commentary:
The words ما اصبرھم علی النار i.e. how great is their endurance of the Fire, and similar other expressions are used in the Arabic language to express wonder on the part of the onlooker and tenacity and intensiveness of the relevant quality in the object. The expression, therefore, means that though the deeds of disbelievers are sure to bring down upon them the great punishment of Fire, yet they so tenaciously persist in their wicked course as to indicate that they are, as it were, possessed of great endurance of its torment.
d
2:17; 3:178; 4:45.
113
这话意味着不信奉者似乎具有很大的耐力去忍受火狱的折磨。这些话是用来讽刺挖苦的。
b
2:17; 3:178; 4:45.
182
Commentary:
The words ما اصبرھم علی النار i.e. how great is their endurance of the Fire, and similar other expressions are used in the Arabic language to express wonder on the part of the onlooker and tenacity and intensiveness of the relevant quality in the object. The expression, therefore, means that though the deeds of disbelievers are sure to bring down upon them the great punishment of Fire, yet they so tenaciously persist in their wicked course as to indicate that they are, as it were, possessed of great endurance of its torment.
d
2:17; 3:178; 4:45.
201
The words mean that the disbelievers are, as it were, possessed of great endurance to bear the torment of the fire of Hell. These words have been used ironically.
۞ لَّیۡسَ الۡبِرَّ اَنۡ تُوَلُّوۡا وُجُوۡہَکُمۡ قِبَلَ الۡمَشۡرِقِ وَالۡمَغۡرِبِ وَلٰکِنَّ الۡبِرَّ مَنۡ اٰمَنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَالۡمَلٰٓئِکَۃِ وَالۡکِتٰبِ وَالنَّبِیّٖنَ وَاٰتَی الۡمَالَ عَلٰی حُبِّہٖ ذَوِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنَ وَابۡنَ السَّبِیۡلِ وَالسَّآئِلِیۡنَ وَفِی الرِّقَابِ وَاَقَامَ الصَّلٰوۃَ وَاٰتَی الزَّکٰوۃَ وَالۡمُوۡفُوۡنَ بِعَہۡدِہِمۡ اِذَا عٰہَدُوۡا ۖ وَالصّٰبِرِیۡنَ فِی الۡبَاۡسَآءِ وَالضَّرَّآءِ وَحِیۡنَ الۡبَاۡسِ ۗ اُولٰٓئِکَ الَّذِیۡنَ صَدَقُوۡا ۖ وَاُولٰٓئِکَ ہُمُ الۡمُتَّقُوۡنَ
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
本节经文提出了伊斯兰教教义的要旨。它开始说到伊斯兰教的基本信念和教义。这些信念和教义是一切行动的来源和基础, 而人的行动的正直取决于这种正直性--------信仰安拉、信仰末日、信仰天使、信仰经典和众先知。接着还提到了一些关于人类行动更为重要的法令。
وَلٰکِنَّ الْبِرَّ میں بِرٌّ مصدر ہے اور عربی قاعدہ کے مطابق اس کے معنے بَآرٌّ یعنی نیک ہونے کے بھی ہو سکتے ہیں اس لئے ہم نے وہی ترجمہ کیا ہے۔
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
‘Ala Hubbi-hi means, for love of God; notwithstanding love of money.
Al-Ba’sa’ and al-Ba’s are both derived from Ba’usa and Ba’isa. i.e.; he was or became strong and valiant in war or fight; he was or became in a state of great want or poverty or distress. Al-Ba’sa’ means, might or strength in war or fight; war or fight; fear; harm, etc., ad-Darra’ is especially that evil or affliction which relates to one’s person as disease, etc., and al-Ba’sa’ is that which relates to property, as poverty, etc. (Lane).
The verse gives a gist of Islamic teaching. It begins with the basic Islamic beliefs and doctrines which are the source and basis of all actions and on the rightness of which depends the rightness of human actions—belief in God, in the Last Day, in angels, Revealed Books and Divine Prophets. After this some of the more important ordinances relating to man’s actions are mentioned.
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
Important Words:
البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).
ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).
الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).
الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.
الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).
Commentary:
The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.
The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).
According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"
The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.
The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.
The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.
As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.
After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.
b
2:190.
c
76:9.
d
9:4; 13:21.
e
2:215; 6:43; 7:95.
f
49:16.
114
本节经文提出了伊斯兰教教义的要旨。它开始说到伊斯兰教的基本信念和教义。这些信念和教义是一切行动的来源和基础, 而人的行动的正直取决于这种正直性--------信仰安拉、信仰末日、信仰天使、信仰经典和众先知。接着还提到了一些关于人类行动更为重要的法令。
1
وَلٰکِنَّ الْبِرَّ میں بِرٌّ مصدر ہے اور عربی قاعدہ کے مطابق اس کے معنے بَآرٌّ یعنی نیک ہونے کے بھی ہو سکتے ہیں اس لئے ہم نے وہی ترجمہ کیا ہے۔
b
2:190.
c
76:9.
d
9:4; 13:21.
e
2:215; 6:43; 7:95.
f
49:16.
184
Important Words:
البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).
ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).
الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).
الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.
الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).
Commentary:
The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.
The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).
According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"
The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.
The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.
The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.
As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.
After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.
a
2:190.
b
76:9.
c
9:4; 13:21.
d
2:215; 6:43; 7:95.
e
49:16.
202
‘Ala Hubbi-hi means, for love of God; notwithstanding love of money.
202A
Al-Ba’sa’ and al-Ba’s are both derived from Ba’usa and Ba’isa. i.e.; he was or became strong and valiant in war or fight; he was or became in a state of great want or poverty or distress. Al-Ba’sa’ means, might or strength in war or fight; war or fight; fear; harm, etc., ad-Darra’ is especially that evil or affliction which relates to one’s person as disease, etc., and al-Ba’sa’ is that which relates to property, as poverty, etc. (Lane).
203
The verse gives a gist of Islamic teaching. It begins with the basic Islamic beliefs and doctrines which are the source and basis of all actions and on the rightness of which depends the rightness of human actions—belief in God, in the Last Day, in angels, Revealed Books and Divine Prophets. After this some of the more important ordinances relating to man’s actions are mentioned.
اُولٰٓئِکَ لَہُمۡ نَصِیۡبٌ مِّمَّا کَسَبُوۡا ۚ وَاللّٰہُ سَرِیۡعُ الۡحِسَابِ
حساب مصدر ہے اس کے معنے حساب لینے کے بھی ہیں اور حساب دینے کے بھی۔ اس جگہ اسی طرف اشارہ ہے کہ نیک لوگوں کو ان کے انعام ساتھ کے ساتھ بھی ملتے رہتے ہیں کیونکہ خداتعالیٰ نہیں چاہتا کہ قیامت تک ان کی جزا روکی جائے۔ جنت میں بھی انہیں انعام ملے گا مگر اس دنیا میں بھی اللہ تعالیٰ انہیں انعام دے گا گویا اٰ تِنَا فِی الدُّنْیَا حَسَنَۃً کی دعا بھی قبول ہوگی اور فِی الْاٰخِرَۃِ حَسَنَۃً کی دعا بھی قبول ہوگی۔
Important Words:
نصیب (share) is derived from نصب. They say نصبه i.e. he set it up. Therefore نصیب means, a set share or portion (Lane).
Commentary:
Such men as seek the good things of this world as well as the good things of the Hereafter (2:202) will have their reward from God according to their deserts. The clause, Allah is swift at reckoning, however, contains a warning to such men, hinting that as some of their efforts are being spent in pursuit of the things of this world, they should be careful lest any stumbling or weakness on their part should bring on them God’s displeasure. The clause also points to the important fact that God has so ordained that in nature every action is immediately followed by its consequences, inasmuch as it leaves an impression on man, and thus all actions are preserved. The Holy Prophet is reported to have said that when a man commits an evil deed, a black spot is formed in his heart and if he repeats the sin, the spot grows bigger and so on (Musnad). This, indeed, is the result which quickly follows the actions of man. In fact it is a reckoning which accompanies all actions of man.
4
حساب مصدر ہے اس کے معنے حساب لینے کے بھی ہیں اور حساب دینے کے بھی۔ اس جگہ اسی طرف اشارہ ہے کہ نیک لوگوں کو ان کے انعام ساتھ کے ساتھ بھی ملتے رہتے ہیں کیونکہ خداتعالیٰ نہیں چاہتا کہ قیامت تک ان کی جزا روکی جائے۔ جنت میں بھی انہیں انعام ملے گا مگر اس دنیا میں بھی اللہ تعالیٰ انہیں انعام دے گا گویا اٰ تِنَا فِی الدُّنْیَا حَسَنَۃً کی دعا بھی قبول ہوگی اور فِی الْاٰخِرَۃِ حَسَنَۃً کی دعا بھی قبول ہوگی۔
209
Important Words:
نصیب (share) is derived from نصب. They say نصبه i.e. he set it up. Therefore نصیب means, a set share or portion (Lane).
Commentary:
Such men as seek the good things of this world as well as the good things of the Hereafter (2:202) will have their reward from God according to their deserts. The clause, Allah is swift at reckoning, however, contains a warning to such men, hinting that as some of their efforts are being spent in pursuit of the things of this world, they should be careful lest any stumbling or weakness on their part should bring on them God’s displeasure. The clause also points to the important fact that God has so ordained that in nature every action is immediately followed by its consequences, inasmuch as it leaves an impression on man, and thus all actions are preserved. The Holy Prophet is reported to have said that when a man commits an evil deed, a black spot is formed in his heart and if he repeats the sin, the spot grows bigger and so on (Musnad). This, indeed, is the result which quickly follows the actions of man. In fact it is a reckoning which accompanies all actions of man.
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَالَّذِیۡنَ ہَاجَرُوۡا وَجٰہَدُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اُولٰٓئِکَ یَرۡجُوۡنَ رَحۡمَتَ اللّٰہِ ۚ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
8:75; 9:20.
8:75; 9:20.
8:75; 9:20.
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
a
8:75; 9:20.
a
8:75; 9:20.
225
Important Words:
ھاجروا (migrated) is derived from ھجر. They say ھجر الشیء i.e. (1) he cut it or he severed it; (2) he avoided it or kept away from it, or he gave it up. ھاجر means, he left one place to settle in another (Aqrab). The word is particularly used about one who leaves a place where religion is persecuted and goes to a place where there is no such persecution, especially to a place where there exists means of serving and supporting the faith. The early Muslims who migrated from Mecca to Medina were known as مھاجرین i.e. those who left Mecca and settled in Medina with the intention of helping the cause of Islam.
جاھدوا (strive hard) is derived from جھد which means, he strove or laboured hard, taking extraordinary pains. جھد فی الامرmeans, he used his utmost power in prosecuting the affair. جاھدالعدو means, he fought with the enemy exerting his utmost effort to repel him, his enemy doing the like. جھاد means, exerting one’s utmost power in contending with an object of disapprobation; and this is of three kinds, namely, (1) with a visible enemy (2) with Satan, and (3) with one’s self (Lane).
یرجون (who hope) is derived from رجا which gives twofold meaning. They say رجا الشیء meaning: (1) he hoped to get the thing; (2) he was afraid of the thing (Aqrab). When used in the sense of hoping, it is used on occasions when the thing hoped for is likely to afford pleasure (Mufradat).
Commentary:
The verse holds out the promise to Muslims, and they are indeed buoyed up with the hope, that though now they are beset with great difficulties and unusual hardships, the time is fast approaching when all difficulties would disappear and they would become heirs to God’s mercy both in this world and the next.
As the context shows, the words, those who believe, occurring in the verse refer to such of the believers as resided in Medina and had not been called upon to migrate. Thus the verse mentions two classes of believers who can hope to get Allah’s mercy; (1) believers resident in Medina, i.e. the Helpers, who engaged themselves in جھاد or holy war against the forces of Satan; and (2) Migrants from Mecca who were also engaged in such war. The words, Allah is Most Forgiving, Merciful, have been added to point out that Allah will forgive the above-mentioned two classes of believers their sins and shortcomings which will not stand in the way of their winning God’s mercy, provided they remain sincere in their faith and continue striving hard in the cause of Allah, for, as the Quran elsewhere explains, the good works of a man drive away his evil ones (11:115).
d
8:75; 9:20.
وَلَا تَنۡکِحُوا الۡمُشۡرِکٰتِ حَتّٰی یُؤۡمِنَّ ۚ وَلَاَمَۃٌ مُّؤۡمِنَۃٌ خَیۡرٌ مِّنۡ مُّشۡرِکَۃٍ وَّلَوۡ اَعۡجَبَتۡکُمۡ ۗ وَلَا تُنۡکِحُوا الۡمُشۡرِکِیۡنَ حَتّٰی یُؤۡمِنُوۡا ۚ وَلَعَبۡدٌ مُّؤۡمِنٌ خَیۡرٌ مِّنۡ مُّشۡرِکٍ وَّلَوۡ اَعۡجَبَکُمۡ ۗ اُولٰٓئِکَ یَدۡعُوۡنَ اِلَی النَّارِ ۖ وَاللّٰہُ یَدۡعُوۡۤا اِلَی الۡجَنَّۃِ وَالۡمَغۡفِرَۃِ بِاِذۡنِہٖ ۖ وَیُبَیِّنُ اٰیٰتِہٖ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
60:11.
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
60:11.
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
60:11.
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
1
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
2
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
a
60:11.
228
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
267
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
اَللّٰہُ وَلِیُّ الَّذِیۡنَ اٰمَنُوۡا یُخۡرِجُہُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ۖ وَالَّذِیۡنَ کَفَرُوۡۤا اَوۡلِیَآؤُہُمُ الطّٰغُوۡتُ یُخۡرِجُوۡنَہُمۡ مِّنَ النُّوۡرِ اِلَی الظُّلُمٰتِ ۗ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
45:20.
5:17; 65:12.
7:28; 16:101.
3:69.
5:17; 65:12.
7:28; 16:101.
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
b
45:20.
c
5:17; 65:12.
d
7:28; 16:101.
7
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
a
3:69.
b
5:17; 65:12.
c
7:28; 16:101.
264
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
c
45:20.
d
5:17; 65:12.
e
7:28; 16:101.
وَالَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِ اللّٰہِ وَلِقَآئِہٖۤ اُولٰٓئِکَ یَئِسُوۡا مِنۡ رَّحۡمَتِیۡ وَاُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
18:106; 30:17; 32:11.
اصل میں تو اللہ تعالیٰ کی ملاقات مومنوں کو ہوتی ہے۔ مگر کافروں کے لئے وہ عذاب کی صورت میں ظاہر ہوتی ہے۔ اور جب کبھی ان کے دل میں ندامت پیدا ہو تو رحم اور معافی کی تدبیروں کے ذریعہ سے ظاہر ہوتی ہے۔ پس اس آیت کا مطلب یہ ہے کہ جو لوگ اللہ تعالیٰ کی ملاقات کے منکر ہوتے ہیں درحقیقت وہ یہ سمجھتے ہیں کہ خداتعالیٰ کبھی ہمیں معاف نہیں کرے گا اور رحمت کے ذریعہ سے اپنا جلوہ ہم پر ظاہر نہیں کرے گا۔ پس خداتعالیٰ بھی ان کے یقین کے مطابق ان سے سلوک کرتا ہے اور دردناک عذاب میں مبتلا کرتا ہے۔
18:106; 30:17; 32:11.
18:106; 30:17; 32:11.
c
18:106; 30:17; 32:11.
4
اصل میں تو اللہ تعالیٰ کی ملاقات مومنوں کو ہوتی ہے۔ مگر کافروں کے لئے وہ عذاب کی صورت میں ظاہر ہوتی ہے۔ اور جب کبھی ان کے دل میں ندامت پیدا ہو تو رحم اور معافی کی تدبیروں کے ذریعہ سے ظاہر ہوتی ہے۔ پس اس آیت کا مطلب یہ ہے کہ جو لوگ اللہ تعالیٰ کی ملاقات کے منکر ہوتے ہیں درحقیقت وہ یہ سمجھتے ہیں کہ خداتعالیٰ کبھی ہمیں معاف نہیں کرے گا اور رحمت کے ذریعہ سے اپنا جلوہ ہم پر ظاہر نہیں کرے گا۔ پس خداتعالیٰ بھی ان کے یقین کے مطابق ان سے سلوک کرتا ہے اور دردناک عذاب میں مبتلا کرتا ہے۔
a
18:106; 30:17; 32:11.
d
18:106; 30:17; 32:11.
اُولٰٓئِکَ الَّذِیۡنَ حَبِطَتۡ اَعۡمٰلُہُمۡ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ وَمَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ
2:218; 7:148; 18:106.
2:218; 7:148; 18:106.
Disbelievers have no faith in retribution of the Hereafter; so, as a proof of the fact that their deeds will not avail them at all on the Day of Resurrection, they are told that in the present life also their efforts to destroy Islam will prove futile and this will be evidence of the fact that in the life to come also their works will be of no use to them.
2:218; 7:148; 18:106.
Commentary:
Disbelievers have no faith in the retribution of the life to come; so as a proof of the fact that their deeds will not avail them at all on the Day of Resurrection, they are told that in the present life also their efforts to destroy Islam will prove futile and this will be evidence of the fact that in the life to come their works will be of no use to them. Two facts have been foretold, one relating to this life and the other to the life to come. When the former turns out to be true, the latter will also have to be regarded as true. It must not, however, be thought that all the works of disbelievers will come to naught; for, elsewhere the Quran says, Whosoever does a little of good will have its reward (99:8). This shows that the present verse refers to such works only as are done to destroy or weaken Islam or such works as are opposed to the teachings of Islam.
d
2:218; 7:148; 18:106.
a
2:218; 7:148; 18:106.
314
Commentary:
Disbelievers have no faith in the retribution of the life to come; so as a proof of the fact that their deeds will not avail them at all on the Day of Resurrection, they are told that in the present life also their efforts to destroy Islam will prove futile and this will be evidence of the fact that in the life to come their works will be of no use to them. Two facts have been foretold, one relating to this life and the other to the life to come. When the former turns out to be true, the latter will also have to be regarded as true. It must not, however, be thought that all the works of disbelievers will come to naught; for, elsewhere the Quran says, Whosoever does a little of good will have its reward (99:8). This shows that the present verse refers to such works only as are done to destroy or weaken Islam or such works as are opposed to the teachings of Islam.
a
2:218; 7:148; 18:106.
388
Disbelievers have no faith in retribution of the Hereafter; so, as a proof of the fact that their deeds will not avail them at all on the Day of Resurrection, they are told that in the present life also their efforts to destroy Islam will prove futile and this will be evidence of the fact that in the life to come also their works will be of no use to them.
اِنَّ الَّذِیۡنَ یَشۡتَرُوۡنَ بِعَہۡدِ اللّٰہِ وَاَیۡمٰنِہِمۡ ثَمَنًا قَلِیۡلًا اُولٰٓئِکَ لَا خَلٰقَ لَہُمۡ فِی الۡاٰخِرَۃِ وَلَا یُکَلِّمُہُمُ اللّٰہُ وَلَا یَنۡظُرُ اِلَیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ وَلَا یُزَکِّیۡہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
یعنی دنیوی مال جو دین کے مقابلہ میں بالکل حقیر ہے۔ یہ مرادنہیں کہ تھوڑی قیمت لینا ناجائز ہے دین فروخت کرنے کے لئے بہت مال لینا چاہیئے۔
See 2:42.
2:175; 23:109.
God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure.
See 2:42.
2:175; 23:109.
Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.
b
2:42.
c
2:175; 23:109.
255
安拉将不向他们讲亲切的话, 也不用仁慈和怜悯的眼光看他们, 也不认为他们是纯洁的。
2
یعنی دنیوی مال جو دین کے مقابلہ میں بالکل حقیر ہے۔ یہ مرادنہیں کہ تھوڑی قیمت لینا ناجائز ہے دین فروخت کرنے کے لئے بہت مال لینا چاہیئے۔
a
See 2:42.
b
2:175; 23:109.
366
Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.
c
See 2:42.
d
2:175; 23:109.
430
God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure.
اُولٰٓئِکَ جَزَآؤُہُمۡ اَنَّ عَلَیۡہِمۡ لَعۡنَۃَ اللّٰہِ وَالۡمَلٰٓئِکَۃِ وَالنَّاسِ اَجۡمَعِیۡنَ
2:162; 4:53; 5:79.
2:162; 4:53; 5:79.
c
2:162; 4:53; 5:79.
a
2:162; 4:53; 5:79.
375A
Commentary:
For an explanation of the expression, the curse of Allah and of angels and of men, see under 2:162.
a
2:162; 4:53; 5:79.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَمَاتُوۡا وَہُمۡ کُفَّارٌ فَلَنۡ یُّقۡبَلَ مِنۡ اَحَدِہِمۡ مِّلۡءُ الۡاَرۡضِ ذَہَبًا وَّلَوِ افۡتَدٰی بِہٖۤ ۗ اُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ وَّمَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
c
2:162; 4:19; 47:35.
b
2:162; 4:19; 47:35.
378
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
a
2:162; 4:19; 47:35.
اُولٰٓئِکَ جَزَآؤُہُمۡ مَّغۡفِرَۃٌ مِّنۡ رَّبِّہِمۡ وَجَنّٰتٌ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ۚ وَنِعۡمَ اَجۡرُ الۡعٰمِلِیۡنَ
39:75.
نیچے سے مراد یہ ہے کہ وہ نہریں باغات سے متعلق ہوں گی اور ان کے رہنے والے ان کے مالک ہوں گے۔
39:75.
When a man truly turns to God after having committed a sin, and sincerely repents of his misdeeds, he is not only forgiven by God, but God leads him to higher stages of spiritual progress and promises him Heaven.
39:75.
Commentary:
When a man truly turns to God, after committing a sin, and sincerely repents of his misdeeds, he is forgiven by God. The verse makes it further clear that forgiveness is only the first stage. God leads those who repent to higher stages of spiritual progress and promises them Heaven.
a
39:75.
1
نیچے سے مراد یہ ہے کہ وہ نہریں باغات سے متعلق ہوں گی اور ان کے رہنے والے ان کے مالک ہوں گے۔
a
39:75.
420
Commentary:
When a man truly turns to God, after committing a sin, and sincerely repents of his misdeeds, he is forgiven by God. The verse makes it further clear that forgiveness is only the first stage. God leads those who repent to higher stages of spiritual progress and promises them Heaven.
c
39:75.
483
When a man truly turns to God after having committed a sin, and sincerely repents of his misdeeds, he is not only forgiven by God, but God leads him to higher stages of spiritual progress and promises him Heaven.
قُلۡ کَفٰی بِاللّٰہِ بَیۡنِیۡ وَبَیۡنَکُمۡ شَہِیۡدًا ۖ یَّعۡلَمُ مَا فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۗ وَالَّذِیۡنَ اٰمَنُوۡا بِالۡبٰطِلِ وَکَفَرُوۡا بِاللّٰہِ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
a
4:167; 6:20; 13:44; 48:29.
2977
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
وَاِنَّ مِنۡ اَہۡلِ الۡکِتٰبِ لَمَنۡ یُّؤۡمِنُ بِاللّٰہِ وَمَاۤ اُنۡزِلَ اِلَیۡکُمۡ وَمَاۤ اُنۡزِلَ اِلَیۡہِمۡ خٰشِعِیۡنَ لِلّٰہِ لَا یَشۡتَرُوۡنَ بِاٰیٰتِ اللّٰہِ ثَمَنًا قَلِیۡلًا ۗ اُولٰٓئِکَ لَہُمۡ اَجۡرُہُمۡ عِنۡدَ رَبِّہِمۡ ۗ اِنَّ اللّٰہَ سَرِیۡعُ الۡحِسَابِ
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
3:111.
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
3:111.
57:29.
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
c
3:111.
305
“安拉的清算确是神速的” 这一句用于不信教的人时, 意思是: 安拉的清算和惩处是神速的; 但用于信者时, 其意思则是: 安拉的清算和赏赐是神速的。
1
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
a
3:111.
b
57:29.
481
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
a
3:111.
553
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
وَلَیۡسَتِ التَّوۡبَۃُ لِلَّذِیۡنَ یَعۡمَلُوۡنَ السَّیِّاٰتِ حَتّٰۤی اِذَا حَضَرَ اَحَدَہُمُ الۡمَوۡتُ قَالَ اِنِّیۡ تُبۡتُ الۡـٰٔنَ وَلَا الَّذِیۡنَ یَمُوۡتُوۡنَ وَہُمۡ کُفَّارٌ ۚ اُولٰٓئِکَ اَعۡتَدۡنَا لَہُمۡ عَذَابًا اَلِیۡمًا
2:62; 3:92; 47:43.
2:62; 3:92; 47:43.
2:62; 3:92; 47:35.
b
2:62; 3:92; 47:43.
a
2:62; 3:92; 47:35.
a
2:62; 3:92; 47:43.
اُولٰٓئِکَ الَّذِیۡنَ لَعَنَہُمُ اللّٰہُ ۖ وَمَنۡ یَّلۡعَنِ اللّٰہُ فَلَنۡ تَجِدَ لَہٗ نَصِیۡرًا
2:160; 3:87, 88.
2:160; 3:87, 88.
2:160; 3:87-88.
Commentary:
God cursed the Jews in consequence of their perversity in declaring idolaters to be better guided than Muslims, although the former reject and abuse the Prophets of God.
The words, thou shalt not find for him a helper, contain a prophecy regarding the miserable condition to which the Jews were to be reduced. The whole world has witnessed how remarkably this prophecy has been fulfilled during the ages.
d
2:160; 3:87, 88.
a
2:160; 3:87-88.
527
Commentary:
God cursed the Jews in consequence of their perversity in declaring idolaters to be better guided than Muslims, although the former reject and abuse the Prophets of God.
The words, thou shalt not find for him a helper, contain a prophecy regarding the miserable condition to which the Jews were to be reduced. The whole world has witnessed how remarkably this prophecy has been fulfilled during the ages.
a
2:160; 3:87, 88.
اُولٰٓئِکَ الَّذِیۡنَ یَعۡلَمُ اللّٰہُ مَا فِیۡ قُلُوۡبِہِمۡ فَاَعۡرِضۡ عَنۡہُمۡ وَعِظۡہُمۡ وَقُل لَّہُمۡ فِیۡۤ اَنۡفُسِہِمۡ قَوۡلًۢا بَلِیۡغًا
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
536
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
624
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
وَمَنۡ یُّطِعِ اللّٰہَ وَالرَّسُوۡلَ فَاُولٰٓئِکَ مَعَ الَّذِیۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمۡ مِّنَ النَّبِیّٖنَ وَالصِّدِّیۡقِیۡنَ وَالشُّہَدَآءِ وَالصّٰلِحِیۡنَ ۚ وَحَسُنَ اُولٰٓئِکَ رَفِیۡقًا
4:14; 8:25.
1:7; 5:21; 19:59; 57:20.
介系 مَعَ (ma‘) 表示两人或两人以上在同一地点或同一时间相伴在一起; 或者表示位置、等级或地位相同。如在9:40中所示, 这也含有帮助之意 (مُفْرَدَات, Mufradat)。此介系词曾在 «古兰经» 中好几次用过, 其意为 “فِی, fi”, 即“其中”的意思 (3:194和4:147)。
这节经文很重要, 因为它描述所有向穆斯林敞开了精神进展的大道。只有听从穆圣才能达到所有这四个精神等级--------先知、正人、殉教者, 及善人。这荣耀只有由穆圣独享。没有别的先知可以与他分享。另一节经文进一步证实了这个推论, 那节经文一般性地谈到了众先知说:“信仰安拉和他的使者的人们, 他们在他们的养主面前, 是正人和殉教者” (57:20)。把这两节经文联起来读, 意思就是, 其他先知的信从者只能达到正人、殉教者和善人的等级, 仅此而已, 而穆圣的信从者还能上升到先知的等级。بَحْرُ الْمُحِيْط (Baḥrul-Muḥīṭ) 第三卷, 287页摘引 (رَاغِبْ, Raghib) 的话说: “在这节经文中, 安拉把信从者分成四类, 并为他们指定了四级, 其中有低有高, 他并告诫那些真正的信从者不要落在任何等级的后面。” 这节经文还说, “先知品位有一般的和特殊的两种。特殊的先知品位即携持经律的先知品位, 现在不再能达到, 但一般先知品位还是可以达到的。”
قرآن کریم میں مَعَ کا لفظ ہے جس کے معنے ساتھ کے ہیں مگر مَعَ کے معنے مِنْ کے بھی ہوتے ہیں اور وہی معنے ہم نے یہاں کیے ہیں ورنہ تَوَفَّنَا مَعَ الْاَبْرَارِ کی آیت کے یہ معنے کرنے پڑیں گے کہ جب نیک فوت ہوں تو ساتھ ہی ہم کو بھی مار دے۔ اور یہ بالبداہت غلط اور خلاف عقل دعا بن جاتی ہے۔
4:14; 8:25.
1:7; 5:21; 19:59; 57:20.
The particle ma‘ denotes concomitance of two or more persons in one place or at one time; or in position, rank or status. It also implies the sense of assistance as in 9:40 (Mufradat). The particle has been used at several places in the Qur’an in the sense of fi meaning "among" (3:194 & 4:147).
The verse is important as it describes all the avenues of spiritual progress open to Muslims. All the four spiritual ranks—the Prophets; the Truthful; the Martyrs and the Righteous—can now be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says: And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses signify that, whereas the followers of other Prophets could only attain the rank of the Truthful, the Martyrs, and the Righteous and no higher, the followers of the Holy Prophet can rise to the rank of a Prophet also. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the other
4:14; 8:25.
1:7; 5:21; 19:59; 57:20.
Important Words:
مع (among) is a common word of the Arabic language denoting concomitance. It means "with" or "among", etc. signifying the being together of two or more persons both literally and figuratively. The word مع thus denotes (1) concomitance of two or more persons in one place; or (2) concomitance of two or more persons at one time; or (3) concomitance of two or more persons in position, rank or status.
The word also implies the sense of assistance, as in the verse إن الله معنا i.e. Allah is with us, which means, God is our Helper (Mufradat).
Commentary:
The verse is important inasmuch as it describes the avenues of spiritual progress open to Muslims. The four spiritual ranks: (1) the Prophets (2) the Truthful (3) the Martyrs and (4) the Righteous can be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says, And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses purport to mean that whereas the followers of other Prophets could only rise to the rank of the Truthful and the Martyrs, and no higher, the followers of the Holy Prophet can achieve even higher ranks; viz. they can rise to the rank of a Prophet also.
Some critics take exception to the particle مع rendered as "among" but generally taken to mean "with" and allege that a follower of the Holy Prophet will only be placed "with" the Prophets and not "among" them. Apart from what has been said under Important Words, if the particle مع be taken to denote that a follower of the Holy Prophet is merely joined to and placed with these four classes of men, without actually becoming one of them and without attaining their rank, it will follow from the construction of the verse that not only no person, by following in the footsteps of the Holy Prophet, can attain to the rank of a Prophet but also that he cannot even attain the rank of a Siddiq (Truthful) or a Shahid (Martyr) or a Salih (Righteous) but that he can only be joined to and placed with the people holding these ranks without himself attaining to their spiritual status, which is simply absurd. It is evident that the preposition مع rendered as "among" governs all the four nouns equally viz. the Salihin, the Shuhada’, the Siddiqin and the Nabiyyin, the four having been linked together in one chain. So what holds good in one case should hold good in the other cases as well. Hence, if according to this verse a person can attain the rank of a Salih (Righteous) by following the Holy Prophet of Islam, he can also attain the rank of a Prophet. If we deny the rank of a Prophet to the followers of the Holy Prophet, we will have to deny to them the rank of the Righteous also.
Besides, as shown under Important Words, it is wrong to say that the preposition مع always denotes merely being physically joined to or placed with a class of people physically without attaining to their position or rank. The word has been used at several places in the Quran in the sense of فی i.e. "among" or "from among" (see 3:194 and 4:147). In the latter verse, i.e. 4:147, God says that those of the hypocrites, who repent and amend, will be مع المؤمنین i.e. "among the believers". Now by no stretch of imagination can it be presumed that these people will only "be placed with the believers" and will not form part of them. The verse thus definitely proves that the word مع has been used here in the sense of فی or "among" and in no other sense. So is the case with 3:194. It is exactly in this sense that it has been used in the present verse. If, in the above-mentioned verses in which the word مع occurs, it is taken to give the sense of mere companionship, these verses would become meaningless. Certainly, it can give no comfort to a believer to be told that as a reward of his submission to God and the Holy Prophet, he would be merely made to sit in the company of the Prophets, the Truthful, the Martyrs and the Righteous, without attaining the spiritual rank they attained. That the preposition مع is not always used in the sense of companionship finds a further illustration in the words which the Holy Prophet is reported to have uttered just before his death viz. ألحقنی بالرفیق الاعلی i.e. "O God, join me with the exalted companions" (meaning the class of the Prophets in Heaven). Now does this prayer of the Holy Prophet offered at the time of his death mean that he only wished to live in the company of these exalted personages and that he himself was not a Prophet of God?
Support for the above-mentioned wrong inference is sometimes sought from the words, this grace is from Allah, occurring in the succeeding verse. The word "grace", it is alleged, indicates that what these people will get will be purely through God’s grace and not as any reward or result of their own works and deeds. But the question: Did the Prophets, the Truthful, the Martyrs and the Righteous attain their high spiritual stations independently of the "grace" of God? Did not the Holy Prophet himself, when asked whether he would get salvation by his deeds, say that he, too, would receive it through the "grace" of God? (Bukhari, ch. on Marda). Does this reply of the Prophet mean that he did not "deserve" salvation? In fact, the truth is that every blessing that one receives is a "grace" of God, in spite of the fact that it is the actions of man that draw this grace.
It may here be pointed out that the interpretation we have put on the verse under comment is not a new one. AbuHayyan, the well-known author of Bahrul-Muhit and Ar-Raghib, the great lexicographer, agree with this view. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the others, and He has exhorted true believers not to remain behind any of these stages." This explanation shows that both these commentators of the Quranheld that, as hinted in this verse, the rank of prophethood was attainable by following the Holy Prophet. Similarly, the author of the well-known commentary Ruhul-Ma‘ani in explanation of this verse, writes as follows: "Prophethood is of two kinds, general and special. The special prophethood, viz. the Law-bearing prophethood is now unattainable; but the general prophethood still continues." In fact, it is only the prophethood with a new Law that has now ceased, the Quran being the final Law of God, but prophethood without a new Law continues and is certainly attainable by the followers of the Holy Prophet who has himself said: "If my son Ibrahim had lived, he would have become a Prophet" (Majah, ch. on Jana’iz).
It may also be noted that even if the word مع is rendered as "with" and not as "among", it will not make much difference, for the word "with" very often gives the sense of being one of the party. When you are with a people, you are one of them. Even in English the word "with" is used in that sense. For fuller discussion of the subject of prophethood, see 33:41.
Finally, the word "companions" occurring at the end of the verse should not be construed to mean that mere companionship is meant here; for the expression has been used to hint at an additional significance, viz. that those who sincerely and truly follow God and His Messenger will not only rank among the Prophets, etc., but will also form a sort of company or brotherhood with them.
b
4:14; 8:25.
c
1:7; 5:21; 19:59; 57:20.
335
介系 مَعَ (ma‘) 表示两人或两人以上在同一地点或同一时间相伴在一起; 或者表示位置、等级或地位相同。如在9:40中所示, 这也含有帮助之意 (مُفْرَدَات, Mufradat)。此介系词曾在 «古兰经» 中好几次用过, 其意为 “فِی, fi”, 即“其中”的意思 (3:194和4:147)。
336
这节经文很重要, 因为它描述所有向穆斯林敞开了精神进展的大道。只有听从穆圣才能达到所有这四个精神等级--------先知、正人、殉教者, 及善人。这荣耀只有由穆圣独享。没有别的先知可以与他分享。另一节经文进一步证实了这个推论, 那节经文一般性地谈到了众先知说:“信仰安拉和他的使者的人们, 他们在他们的养主面前, 是正人和殉教者” (57:20)。把这两节经文联起来读, 意思就是, 其他先知的信从者只能达到正人、殉教者和善人的等级, 仅此而已, 而穆圣的信从者还能上升到先知的等级。بَحْرُ الْمُحِيْط (Baḥrul-Muḥīṭ) 第三卷, 287页摘引 (رَاغِبْ, Raghib) 的话说: “在这节经文中, 安拉把信从者分成四类, 并为他们指定了四级, 其中有低有高, 他并告诫那些真正的信从者不要落在任何等级的后面。” 这节经文还说, “先知品位有一般的和特殊的两种。特殊的先知品位即携持经律的先知品位, 现在不再能达到, 但一般先知品位还是可以达到的。”
1
قرآن کریم میں مَعَ کا لفظ ہے جس کے معنے ساتھ کے ہیں مگر مَعَ کے معنے مِنْ کے بھی ہوتے ہیں اور وہی معنے ہم نے یہاں کیے ہیں ورنہ تَوَفَّنَا مَعَ الْاَبْرَارِ کی آیت کے یہ معنے کرنے پڑیں گے کہ جب نیک فوت ہوں تو ساتھ ہی ہم کو بھی مار دے۔ اور یہ بالبداہت غلط اور خلاف عقل دعا بن جاتی ہے۔
b
4:14; 8:25.
c
1:7; 5:21; 19:59; 57:20.
541
Important Words:
مع (among) is a common word of the Arabic language denoting concomitance. It means "with" or "among", etc. signifying the being together of two or more persons both literally and figuratively. The word مع thus denotes (1) concomitance of two or more persons in one place; or (2) concomitance of two or more persons at one time; or (3) concomitance of two or more persons in position, rank or status.
The word also implies the sense of assistance, as in the verse إن الله معنا i.e. Allah is with us, which means, God is our Helper (Mufradat).
Commentary:
The verse is important inasmuch as it describes the avenues of spiritual progress open to Muslims. The four spiritual ranks: (1) the Prophets (2) the Truthful (3) the Martyrs and (4) the Righteous can be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says, And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses purport to mean that whereas the followers of other Prophets could only rise to the rank of the Truthful and the Martyrs, and no higher, the followers of the Holy Prophet can achieve even higher ranks; viz. they can rise to the rank of a Prophet also.
Some critics take exception to the particle مع rendered as "among" but generally taken to mean "with" and allege that a follower of the Holy Prophet will only be placed "with" the Prophets and not "among" them. Apart from what has been said under Important Words, if the particle مع be taken to denote that a follower of the Holy Prophet is merely joined to and placed with these four classes of men, without actually becoming one of them and without attaining their rank, it will follow from the construction of the verse that not only no person, by following in the footsteps of the Holy Prophet, can attain to the rank of a Prophet but also that he cannot even attain the rank of a Siddiq (Truthful) or a Shahid (Martyr) or a Salih (Righteous) but that he can only be joined to and placed with the people holding these ranks without himself attaining to their spiritual status, which is simply absurd. It is evident that the preposition مع rendered as "among" governs all the four nouns equally viz. the Salihin, the Shuhada’, the Siddiqin and the Nabiyyin, the four having been linked together in one chain. So what holds good in one case should hold good in the other cases as well. Hence, if according to this verse a person can attain the rank of a Salih (Righteous) by following the Holy Prophet of Islam, he can also attain the rank of a Prophet. If we deny the rank of a Prophet to the followers of the Holy Prophet, we will have to deny to them the rank of the Righteous also.
Besides, as shown under Important Words, it is wrong to say that the preposition مع always denotes merely being physically joined to or placed with a class of people physically without attaining to their position or rank. The word has been used at several places in the Quran in the sense of فی i.e. "among" or "from among" (see 3:194 and 4:147). In the latter verse, i.e. 4:147, God says that those of the hypocrites, who repent and amend, will be مع المؤمنین i.e. "among the believers". Now by no stretch of imagination can it be presumed that these people will only "be placed with the believers" and will not form part of them. The verse thus definitely proves that the word مع has been used here in the sense of فی or "among" and in no other sense. So is the case with 3:194. It is exactly in this sense that it has been used in the present verse. If, in the above-mentioned verses in which the word مع occurs, it is taken to give the sense of mere companionship, these verses would become meaningless. Certainly, it can give no comfort to a believer to be told that as a reward of his submission to God and the Holy Prophet, he would be merely made to sit in the company of the Prophets, the Truthful, the Martyrs and the Righteous, without attaining the spiritual rank they attained. That the preposition مع is not always used in the sense of companionship finds a further illustration in the words which the Holy Prophet is reported to have uttered just before his death viz. ألحقنی بالرفیق الاعلی i.e. "O God, join me with the exalted companions" (meaning the class of the Prophets in Heaven). Now does this prayer of the Holy Prophet offered at the time of his death mean that he only wished to live in the company of these exalted personages and that he himself was not a Prophet of God?
Support for the above-mentioned wrong inference is sometimes sought from the words, this grace is from Allah, occurring in the succeeding verse. The word "grace", it is alleged, indicates that what these people will get will be purely through God’s grace and not as any reward or result of their own works and deeds. But the question: Did the Prophets, the Truthful, the Martyrs and the Righteous attain their high spiritual stations independently of the "grace" of God? Did not the Holy Prophet himself, when asked whether he would get salvation by his deeds, say that he, too, would receive it through the "grace" of God? (Bukhari, ch. on Marda). Does this reply of the Prophet mean that he did not "deserve" salvation? In fact, the truth is that every blessing that one receives is a "grace" of God, in spite of the fact that it is the actions of man that draw this grace.
It may here be pointed out that the interpretation we have put on the verse under comment is not a new one. AbuHayyan, the well-known author of Bahrul-Muhit and Ar-Raghib, the great lexicographer, agree with this view. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the others, and He has exhorted true believers not to remain behind any of these stages." This explanation shows that both these commentators of the Quranheld that, as hinted in this verse, the rank of prophethood was attainable by following the Holy Prophet. Similarly, the author of the well-known commentary Ruhul-Ma‘ani in explanation of this verse, writes as follows: "Prophethood is of two kinds, general and special. The special prophethood, viz. the Law-bearing prophethood is now unattainable; but the general prophethood still continues." In fact, it is only the prophethood with a new Law that has now ceased, the Quran being the final Law of God, but prophethood without a new Law continues and is certainly attainable by the followers of the Holy Prophet who has himself said: "If my son Ibrahim had lived, he would have become a Prophet" (Majah, ch. on Jana’iz).
It may also be noted that even if the word مع is rendered as "with" and not as "among", it will not make much difference, for the word "with" very often gives the sense of being one of the party. When you are with a people, you are one of them. Even in English the word "with" is used in that sense. For fuller discussion of the subject of prophethood, see 33:41.
Finally, the word "companions" occurring at the end of the verse should not be construed to mean that mere companionship is meant here; for the expression has been used to hint at an additional significance, viz. that those who sincerely and truly follow God and His Messenger will not only rank among the Prophets, etc., but will also form a sort of company or brotherhood with them.
a
4:14; 8:25.
b
1:7; 5:21; 19:59; 57:20.
628
The particle ma‘ denotes concomitance of two or more persons in one place or at one time; or in position, rank or status. It also implies the sense of assistance as in 9:40 (Mufradat). The particle has been used at several places in the Qur’an in the sense of fi meaning "among" (3:194 & 4:147).
629
The verse is important as it describes all the avenues of spiritual progress open to Muslims. All the four spiritual ranks—the Prophets; the Truthful; the Martyrs and the Righteous—can now be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says: And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses signify that, whereas the followers of other Prophets could only attain the rank of the Truthful, the Martyrs, and the Righteous and no higher, the followers of the Holy Prophet can rise to the rank of a Prophet also. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the other
اُولٰٓئِکَ مَاۡوٰٮہُمۡ جَہَنَّمُ وَلَا یَجِدُوۡنَ عَنۡہَا مَحِیۡصًا
14:22.
14:22.
14:22.
Important Words:
محیص (way of escape) is derived from حاص. They say حاص عنه i.e. he turned away from, and escaped it. محیص therefore means, a way or place of escape; a place of refuge; a place to which one turns or flees (Aqrab & Lane).
e
14:22.
b
14:22.
588
Important Words:
محیص (way of escape) is derived from حاص. They say حاص عنه i.e. he turned away from, and escaped it. محیص therefore means, a way or place of escape; a place of refuge; a place to which one turns or flees (Aqrab & Lane).
b
14:22.
اُولٰٓئِکَ ہُمُ الۡکٰفِرُوۡنَ حَقًّا ۚ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
Commentary:
Those who seek to take a middle course, as explained in the previous verse, are "veritable disbelievers" in the sight of God and shall be awarded "a humiliating punishment."
615
Commentary:
Those who seek to take a middle course, as explained in the previous verse, are "veritable disbelievers" in the sight of God and shall be awarded "a humiliating punishment."
وَالَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَرُسُلِہٖ وَلَمۡ یُفَرِّقُوۡا بَیۡنَ اَحَدٍ مِّنۡہُمۡ اُولٰٓئِکَ سَوۡفَ یُؤۡتِیۡہِمۡ اُجُوۡرَہُمۡ ۗ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
2:137: 2:286; 3:85.
لفظ رسول کی جمع نے ’’تمام‘‘ کے معنے پیدا کیے ہیں۔ اس لئے ’’تمام‘‘ کا لفظ ترجمہ میں رکھا گیا ہے۔ ورنہ عربی میں تمام کا لفظ نہیں ہے۔
2:137: 2:286; 3:85.
2:137; 2:286; 3:85.
Commentary:
The verse 4:151 above dealt with four classes of disbelievers: (1) those who disbelieve both in Allah and His Messengers; (2) those who profess to believe in Allah but reject His Messengers, i.e. those who believe that there is indeed a God but that He sends no Messengers, or those who think they are bound to accept only that which God sends down by His revelation but do not look upon the behests and precepts of the Prophet as binding on them; (3) those who accept some of the Messengers of God and reject others; and (4) those who accept some claims of a divine Messenger and reject others, or those who, though declaring a claimant to prophethood to be true in his claims, do not think it to be binding on them to enter his fold. In continuation of the above, the verse under comment says that only those people can hope for reward from God who spurn all the above different forms of disbelief and whose faith in God and in all His Prophets is full and unqualified.
a
2:137: 2:286; 3:85.
1
لفظ رسول کی جمع نے ’’تمام‘‘ کے معنے پیدا کیے ہیں۔ اس لئے ’’تمام‘‘ کا لفظ ترجمہ میں رکھا گیا ہے۔ ورنہ عربی میں تمام کا لفظ نہیں ہے۔
a
2:137; 2:286; 3:85.
616
Commentary:
The verse 4:151 above dealt with four classes of disbelievers: (1) those who disbelieve both in Allah and His Messengers; (2) those who profess to believe in Allah but reject His Messengers, i.e. those who believe that there is indeed a God but that He sends no Messengers, or those who think they are bound to accept only that which God sends down by His revelation but do not look upon the behests and precepts of the Prophet as binding on them; (3) those who accept some of the Messengers of God and reject others; and (4) those who accept some claims of a divine Messenger and reject others, or those who, though declaring a claimant to prophethood to be true in his claims, do not think it to be binding on them to enter his fold. In continuation of the above, the verse under comment says that only those people can hope for reward from God who spurn all the above different forms of disbelief and whose faith in God and in all His Prophets is full and unqualified.
a
2:137: 2:286; 3:85.
لّٰکِنِ الرّٰسِخُوۡنَ فِی الۡعِلۡمِ مِنۡہُمۡ وَالۡمُؤۡمِنُوۡنَ یُؤۡمِنُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ ۚ وَالۡمُقِیۡمِیۡنَ الصَّلٰوۃَ ۚ وَالۡمُؤۡتُوۡنَ الزَّکٰوۃَ وَالۡمُؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ اُولٰٓئِکَ سَنُؤۡتِیۡہِمۡ اَجۡرًا عَظِیۡمًا
3:8.
2:5, 137; 3:200; 4:137; 5:60.
This means those learned men among the Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who became Muslims.
The variation in the vowel-points of Muqimin is permissible according to rules of Arabic grammar. It is resorted to for the purpose of emphasis (Kashshaf, i. 336).
3:8.
2:5, 137; 3:200; 4:137; 5:60.
Important Words:
مقیمین (who observe Prayer) is the active participle from اقام which is derived from قام i.e. he stood up or he stood still. اقام الامر means, he put the affair in a right state or condition.
اقام الصلوة means, he said or observed prayer constantly, regularly and with all the conditions attached to it (Lane & Aqrab). According to ordinary rules of grammar, this word ought to have been المقیمون and not المقیمین. But the اعراب (diacritics) of the word have been varied from that of the preceding or succeeding words e.g. الراسخون and المومنون in order to arrest the attention of the reader and thus to impress upon his mind the importance of the matter. The rules of the Arabic language sanction that variation for the purpose of emphasis (Jarir, vi. 16; Kashshaf, i. 336).
Commentary:
The words, But those among them who are firmly grounded in knowledge, refer to those learned Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who turned Muslim.
e
3:8.
f
2:5, 137; 3:200; 4:137; 5:60.
a
3:8.
b
2:5, 137; 3:200; 4:137; 5:60.
626
Important Words:
مقیمین (who observe Prayer) is the active participle from اقام which is derived from قام i.e. he stood up or he stood still. اقام الامر means, he put the affair in a right state or condition.
اقام الصلوة means, he said or observed prayer constantly, regularly and with all the conditions attached to it (Lane & Aqrab). According to ordinary rules of grammar, this word ought to have been المقیمون and not المقیمین. But the اعراب (diacritics) of the word have been varied from that of the preceding or succeeding words e.g. الراسخون and المومنون in order to arrest the attention of the reader and thus to impress upon his mind the importance of the matter. The rules of the Arabic language sanction that variation for the purpose of emphasis (Jarir, vi. 16; Kashshaf, i. 336).
Commentary:
The words, But those among them who are firmly grounded in knowledge, refer to those learned Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who turned Muslim.
d
3:8.
e
2:5, 137; 3:200; 4:137; 5:60.
704
This means those learned men among the Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who became Muslims.
705
The variation in the vowel-points of Muqimin is permissible according to rules of Arabic grammar. It is resorted to for the purpose of emphasis (Kashshaf, i. 336).
وَالَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِاٰیٰتِنَاۤ اُولٰٓئِکَ اَصۡحٰبُ الۡجَحِیۡمِ
5:87; 6:50; 7:37, 41; 22:58.
5:87; 6:50; 7:37, 41; 22:58.
5:87; 6:50; 7:37, 41; 22:58.
e
5:87; 6:50; 7:37, 41; 22:58.
d
5:87; 6:50; 7:37, 41; 22:58.
a
5:87; 6:50; 7:37, 41; 22:58.
۞ یٰۤاَیُّہَا الرَّسُوۡلُ لَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ مِنَ الَّذِیۡنَ قَالُوۡۤا اٰمَنَّا بِاَفۡوٰہِہِمۡ وَلَمۡ تُؤۡمِنۡ قُلُوۡبُہُمۡ ۛ وَمِنَ الَّذِیۡنَ ہَادُوۡا ۛ سَمّٰعُوۡنَ لِلۡکَذِبِ سَمّٰعُوۡنَ لِقَوۡمٍ اٰخَرِیۡنَ لَمۡ یَاۡتُوۡکَ ۖ یُحَرِّفُوۡنَ الۡکَلِمَ مِنۡۢ بَعۡدِ مَوَاضِعِہٖ ۖ یَقُوۡلُوۡنَ اِنۡ اُوۡتِیۡتُمۡ ہٰذَا فَخُذُوۡہُ وَاِنۡ لَّمۡ تُؤۡتَوۡہُ فَاحۡذَرُوۡا ۚ وَمَنۡ یُّرِدِ اللّٰہُ فِتۡنَتَہٗ فَلَنۡ تَمۡلِکَ لَہٗ مِنَ اللّٰہِ شَیۡـًٔا ۚ اُولٰٓئِکَ الَّذِیۡنَ لَمۡ یُرِدِ اللّٰہُ اَنۡ یُّطَہِّرَ قُلُوۡبَہُمۡ ۚ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ ۖ وَّلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
وَکَیۡفَ یُحَکِّمُوۡنَکَ وَعِنۡدَہُمُ التَّوۡرٰٮۃُ فِیۡہَا حُکۡمُ اللّٰہِ ثُمَّ یَتَوَلَّوۡنَ مِنۡۢ بَعۡدِ ذٰلِکَ ۚ وَمَاۤ اُولٰٓئِکَ بِالۡمُؤۡمِنِیۡنَ
یعنی گو مسلمانوں کے عقیدہ کے رُو سے بھی بعض احکام تورات اب بھی ٹھیک ہیں مگر یہود کے نزدیک تو وہ سب کی سب آج تک محفوظ ہے۔
The verse does not mean that the Qur’an regarded the Torah as it existed at the time of the Holy Prophet as containing God’s judgment on matters of dispute. It only expresses the attitude of the Jews towards the Torah. But at the same time the Qur’an does not regard it even in its present form as devoid of all truth. According to it the Torah did contain certain truths in their original, pure form, though it also believes that it has been tampered with (2:79). The verse further shows that the Torah in its pristine purity was meant only for the Israelites for a limited period while the Message of the Qur’an is meant for all peoples for all times.
Commentary:
The verse means to say that when the Jews do not accept the verdict of their own Book which they believe to be the Word of God, how can they be expected to accept the decision of the Holy Prophet which they do not believe as such. Their coming to the Prophet and seeking his judgement in their disputes in the presence of their own Book exposes the wickedness of their motives.
The words, wherein is Allah’s judgement, do not mean that the Quran regarded the Torah as it existed at the time of the Holy Prophet to be God’s judgement on matters of dispute. The words have simply been used to express the attitude of the Jews towards the Torah. But at the same time it must not be understood that the Quran regards the Torah in its present form as devoid of all truth. In spite of its text having been tampered with, it does contain certain ordinances, laws and truths in their original, pure form.
1
یعنی گو مسلمانوں کے عقیدہ کے رُو سے بھی بعض احکام تورات اب بھی ٹھیک ہیں مگر یہود کے نزدیک تو وہ سب کی سب آج تک محفوظ ہے۔
675
Commentary:
The verse means to say that when the Jews do not accept the verdict of their own Book which they believe to be the Word of God, how can they be expected to accept the decision of the Holy Prophet which they do not believe as such. Their coming to the Prophet and seeking his judgement in their disputes in the presence of their own Book exposes the wickedness of their motives.
The words, wherein is Allah’s judgement, do not mean that the Quran regarded the Torah as it existed at the time of the Holy Prophet to be God’s judgement on matters of dispute. The words have simply been used to express the attitude of the Jews towards the Torah. But at the same time it must not be understood that the Quran regards the Torah in its present form as devoid of all truth. In spite of its text having been tampered with, it does contain certain ordinances, laws and truths in their original, pure form.
748
The verse does not mean that the Qur’an regarded the Torah as it existed at the time of the Holy Prophet as containing God’s judgment on matters of dispute. It only expresses the attitude of the Jews towards the Torah. But at the same time the Qur’an does not regard it even in its present form as devoid of all truth. According to it the Torah did contain certain truths in their original, pure form, though it also believes that it has been tampered with (2:79). The verse further shows that the Torah in its pristine purity was meant only for the Israelites for a limited period while the Message of the Qur’an is meant for all peoples for all times.
قُلۡ ہَلۡ اُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکَ مَثُوۡبَۃً عِنۡدَ اللّٰہِ ۚ مَنۡ لَّعَنَہُ اللّٰہُ وَغَضِبَ عَلَیۡہِ وَجَعَلَ مِنۡہُمُ الۡقِرَدَۃَ وَالۡخَنَازِیۡرَ وَعَبَدَ الطّٰغُوۡتَ ۚ اُولٰٓئِکَ شَرٌّ مَّکَانًا وَّاَضَلُّ عَنۡ سَوَآءِ السَّبِیۡلِ
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
1
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
691
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
763
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
764
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
وَالَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِاٰیٰتِنَاۤ اُولٰٓئِکَ اَصۡحٰبُ الۡجَحِیۡمِ
5:87; 6:50; 7:37; 22:58.
5:87; 6:50; 7:37; 22:58.
5:87; 6:50; 7:37; 22:58.
a
5:87; 6:50; 7:37; 22:58.
a
5:87; 6:50; 7:37; 22:58.
b
5:87; 6:50; 7:37; 22:58.
وَذَرِ الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَہُمۡ لَعِبًا وَّلَہۡوًا وَّغَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا ۚ وَذَکِّرۡ بِہٖۤ اَنۡ تُبۡسَلَ نَفۡسٌۢ بِمَا کَسَبَتۡ لَیۡسَ لَہَا مِنۡ دُوۡنِ اللّٰہِ وَلِیٌّ وَّلَا شَفِیۡعٌ وَّاِنۡ تَعۡدِلۡ کُلَّ عَدۡلٍ لَّا یُؤۡخَذۡ مِنۡہَاۤ ۗ اُولٰٓئِکَ الَّذِیۡنَ اُبۡسِلُوۡا بِمَا کَسَبُوۡا ۖ لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّعَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ
5:58; 7:52; 8:36.
10:5.
5:58; 7:52; 8:36.
10:5.
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
b
5:58; 7:52; 8:36.
c
10:5.
a
5:58; 7:52; 8:36.
b
10:5.
816
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
c
5:58; 7:52; 8:36.
d
10:5.
اَلَّذِیۡنَ اٰمَنُوۡا وَلَمۡ یَلۡبِسُوۡۤا اِیۡمٰنَہُمۡ بِظُلۡمٍ اُولٰٓئِکَ لَہُمُ الۡاَمۡنُ وَہُمۡ مُّہۡتَدُوۡنَ
19:43
31:14.
31:14.
b
19:43
a
31:14.
b
31:14.
اُولٰٓئِکَ عَلٰی ہُدًی مِّنۡ رَّبِّہِمۡ ۖ وَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
2:6.
اَلْمُفْلِحُ کے معنے ہیں کامل طور پر کامیاب۔ اس لئے ہم نے ترجمہ ’’ہر میدان میں کامیاب‘‘ کے الفاظ سے کیا ہے۔
2:6.
2:6.
f
2:6.
3
اَلْمُفْلِحُ کے معنے ہیں کامل طور پر کامیاب۔ اس لئے ہم نے ترجمہ ’’ہر میدان میں کامیاب‘‘ کے الفاظ سے کیا ہے۔
f
2:6.
f
2:6.
وَمِنَ النَّاسِ مَنۡ یَّشۡتَرِیۡ لَہۡوَ الۡحَدِیۡثِ لِیُضِلَّ عَنۡ سَبِیۡلِ اللّٰہِ بِغَیۡرِ عِلۡمٍ وَّیَتَّخِذَہَا ہُزُوًا ۚ اُولٰٓئِکَ لَہُمۡ عَذَابٌ مُّہِیۡنٌ
生命是非常严肃的东西。创造人类有着非常高贵而宏大的目的。但是那些性情轻浮的人把宝贵的时间和精力浪费在无聊的追求和荒唐的娱乐上 (23:116)。
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. But men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions (23:116).
Commentary:
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. To this seriousness and sublimity of human life, an emphatic and pointed reference has been made in the words "do you think that We have created you in vain and that you will not return to Us" (23:116). But in spite of this emphatic admonition, men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions, treating the signs of God lightly, with the result that (as the verse says) they meet with disgrace and failure in this life, and a humiliating punishment awaits them in the Hereafter.
1003
生命是非常严肃的东西。创造人类有着非常高贵而宏大的目的。但是那些性情轻浮的人把宝贵的时间和精力浪费在无聊的追求和荒唐的娱乐上 (23:116)。
3036
Commentary:
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. To this seriousness and sublimity of human life, an emphatic and pointed reference has been made in the words "do you think that We have created you in vain and that you will not return to Us" (23:116). But in spite of this emphatic admonition, men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions, treating the signs of God lightly, with the result that (as the verse says) they meet with disgrace and failure in this life, and a humiliating punishment awaits them in the Hereafter.
2302
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. But men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions (23:116).
اُولٰٓئِکَ الَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ وَالۡحُکۡمَ وَالنُّبُوَّۃَ ۚ فَاِنۡ یَّکۡفُرۡ بِہَا ہٰٓؤُلَآءِ فَقَدۡ وَکَّلۡنَا بِہَا قَوۡمًا لَّیۡسُوۡا بِہَا بِکٰفِرِیۡنَ
45:17.
这节经文并不意味着每个先知都赐有一本各自的经典。“赐了经典” 是 «古兰经» 中的一个习用语。它的意义一般是通过一位特有经典的先知来赐予经典。«古兰经» 在其他经文中 (45:17) 说, 经典、主权和先知品位是赐予所有以色列后裔的三样东西。在5:45节中我们看到, 穆撒之后出现无数的先知, 他们没赐有新的经典而是遵循 «摩西五经» 所载的经律而且依它来判断。事实上, 先知有两种--------持有经典的先知, 即赐予他们一本经典 (经律) 的先知, 以及没有赐予他们经典的先知, 即遵循有经先知的经典的那些先知。在他们的情况下, “我赐了他们经典” 这一句话的意思是, 赐了他们这经典的知识, 或者从他们持有经典的前辈那里继承了经典。
45:17.
The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor.
45:17.
Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse.
c
45:17.
436
这节经文并不意味着每个先知都赐有一本各自的经典。“赐了经典” 是 «古兰经» 中的一个习用语。它的意义一般是通过一位特有经典的先知来赐予经典。«古兰经» 在其他经文中 (45:17) 说, 经典、主权和先知品位是赐予所有以色列后裔的三样东西。在5:45节中我们看到, 穆撒之后出现无数的先知, 他们没赐有新的经典而是遵循 «摩西五经» 所载的经律而且依它来判断。事实上, 先知有两种--------持有经典的先知, 即赐予他们一本经典 (经律) 的先知, 以及没有赐予他们经典的先知, 即遵循有经先知的经典的那些先知。在他们的情况下, “我赐了他们经典” 这一句话的意思是, 赐了他们这经典的知识, 或者从他们持有经典的前辈那里继承了经典。
b
45:17.
832
Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse.
b
45:17.
871
The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor.
اُولٰٓئِکَ الَّذِیۡنَ ہَدَی اللّٰہُ ۖ فَبِہُدٰٮہُمُ اقۡتَدِہۡ ۗ قُل لَّاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ اَجۡرًا ۖ اِنۡ ہُوَ اِلَّا ذِکۡرٰی لِلۡعٰلَمِیۡنَ
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
833
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
872
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
اَشِحَّۃً عَلَیۡکُمۡ ۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۖ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ۚ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمٰلَہُمۡ ۚ وَکَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَاسۡتَکۡبَرُوۡا عَنۡہَاۤ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
2:40; 5:11, 87; 6:50; 7:41; 22:58.
2:40; 5:11, 87; 6:50; 7:41; 22:58.
2:40; 5:11, 87; 6:50; 7:41; 22:58.
Commentary:
This verse serves as a particular warning for Muslims that they should not make light of the Messengers who would appear among them and should not reject them. The Law has indeed been made perfect in the Quran; but that does not mean that later Messengers of God may be rejected with impunity.
d
2:40; 5:11, 87; 6:50; 7:41; 22:58.
a
2:40; 5:11, 87; 6:50; 7:41; 22:58.
937
Commentary:
This verse serves as a particular warning for Muslims that they should not make light of the Messengers who would appear among them and should not reject them. The Law has indeed been made perfect in the Quran; but that does not mean that later Messengers of God may be rejected with impunity.
a
2:40; 5:11, 87; 6:50; 7:41; 22:58.
فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِاٰیٰتِہٖۤ ۚ اُولٰٓئِکَ یَنَالُہُمۡ نَصِیۡبُہُمۡ مِّنَ الۡکِتٰبِ ۖ حَتّٰۤی اِذَا جَآءَتۡہُمۡ رُسُلُنَا یَتَوَفَّوۡنَہُمۡ قَالُوۡۤا اَیۡنَ مَا کُنۡتُمۡ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ ۖ قَالُوۡا ضَلُّوۡا عَنَّا وَشَہِدُوۡا عَلٰۤی اَنۡفُسِہِمۡ اَنَّہُمۡ کَانُوۡا کٰفِرِیۡنَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ لَا نُکَلِّفُ نَفۡسًا اِلَّا وُسۡعَہَاۤ اُولٰٓئِکَ اَصۡحٰبُ الۡجَنَّۃِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
2:234, 287; 6:153; 7:43; 23:63.
The parenthetical clause, We charge not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it.
2:234,287; 6:153; 7:43; 23:63.
Commentary:
The parenthetical clause, We task not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it, and that this natural disability of man is remedied only by belief in the atonement of Jesus. The word 'task' shows that by 'good works' are meant such good works as are in the power of man to do.
b
2:234, 287; 6:153; 7:43; 23:63.
492
“我不令人负担超过其能力的担子” 这一插入句, 是与 “罪恶是人类天性固有的, 是人类能力无法去除的这一基督教教义相反的。”
b
2:234,287; 6:153; 7:43; 23:63.
942
Commentary:
The parenthetical clause, We task not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it, and that this natural disability of man is remedied only by belief in the atonement of Jesus. The word 'task' shows that by 'good works' are meant such good works as are in the power of man to do.
b
2:234, 287; 6:153; 7:43; 23:63.
975
The parenthetical clause, We charge not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it.