اِلَیۡہِ
Appears 73 times in Quran
Occurrences in Quran
Found 50 verses containing "اِلَیۡہِ".
کَیۡفَ تَکۡفُرُوۡنَ بِاللّٰہِ وَکُنۡتُمۡ اَمۡوٰتًا فَاَحۡیٰکُمۡ ۖ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ ثُمَّ اِلَیۡہِ تُرۡجَعُوۡنَ
19:34; 22:67; 30:41; 40:12; 45:27.
本节经文表明了这一至高无上的真理, 即人的生命并不以肉体的消亡和灭绝而结束, 因为生命中孕育着重大的意义, 不会由于肉体的腐朽和死亡而结束。如果生命没有巨大的意义, 安拉不会创造它, 而在创造出生命之后, 要不是有后世的话, 也不会使它遭受死亡。假如死亡是全部生命的结束, 那么, 人类的产生将是 “一个纯粹的游戏和消遣”, 这大大反映出安拉的智慧。安拉--------所有聪明和智慧的泉源, 做了这所有的一切。这个事实表明, 他创造人类并不是为了只是六、七十岁过一生之后重新变成尘土。正相反, 安拉创造人是为了使人摆脱肉体累赘之后肯定会有一个更美好、更丰满而永恒的人生。
人死亡之后, 灵魂并不马上进入天园或火狱。有一个称之为 بَرْزَخْ (Barzakh) 的中间状态, 在这状态中, 灵魂不得不品尝他行为的善恶报酬; 尔后将产生复活, 这个复活预示一个充分而完全的报应将要来临。
19:34; 22:67; 30:41; 40:12; 45:27.
Amwat is the plural of Mayyit which means, a thing dead, or without life. Thus the word is used both for a thing which so far has had no life and also for a thing which had life but is now dead and defunct. The word is also used about one who is dying or is nearing death but has not yet died (Lane).
Hayat signifies, (1) the faculty of growth; (2) of sensation; (3) of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
The verse points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it and, after having created it, would not have made it subject to death unless there had been an afterlife. If death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years. On the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
After death the human soul does not go at once to Heaven or Hell. There is an intermediate state called Barzakh in which it is made to taste some of the good or bad results of its deeds; and Resurrection, which will herald a full and complete requital, will take place later.
19:34; 22:67; 30:41; 40:12; 45:27.
Important Words:
اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.
احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).
حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.
Commentary:
This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.
God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.
The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.
The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
e
19:34; 22:67; 30:41; 40:12; 45:27.
30
本节经文表明了这一至高无上的真理, 即人的生命并不以肉体的消亡和灭绝而结束, 因为生命中孕育着重大的意义, 不会由于肉体的腐朽和死亡而结束。如果生命没有巨大的意义, 安拉不会创造它, 而在创造出生命之后, 要不是有后世的话, 也不会使它遭受死亡。假如死亡是全部生命的结束, 那么, 人类的产生将是 “一个纯粹的游戏和消遣”, 这大大反映出安拉的智慧。安拉--------所有聪明和智慧的泉源, 做了这所有的一切。这个事实表明, 他创造人类并不是为了只是六、七十岁过一生之后重新变成尘土。正相反, 安拉创造人是为了使人摆脱肉体累赘之后肯定会有一个更美好、更丰满而永恒的人生。
31
人死亡之后, 灵魂并不马上进入天园或火狱。有一个称之为 بَرْزَخْ (Barzakh) 的中间状态, 在这状态中, 灵魂不得不品尝他行为的善恶报酬; 尔后将产生复活, 这个复活预示一个充分而完全的报应将要来临。
a
19:34; 22:67; 30:41; 40:12; 45:27.
35
Important Words:
اموات (without life) is the plural of میت which means: (1) a thing dead, or (2) a thing without life. Thus the word میت is used both for a thing which so far has had no life and for a thing which had had life but is now dead. The word میت is also used about one who is dying or is nearing death but has not yet died (Lane). See also 2:20.
احیا (he gave life) is derived from حیی which means, he lived or he had life. The transitive form احیا means, he gave life, he brought to life, he saved the life of (Aqrab & Lane).
حیاة (life) which is the opposite of موت (death) signifies: (1) the faculty of growth, as in an animal or a plant; (2) the faculty of sensation; (3) the faculty of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
تکفرون (you disbelieve) is derived from کفر (he disbelieved) already explained under 2:7. The infinitive form is کفر(disbelief). کفربالله (disbelief in Allah) means not only disbelieving in the existence of God but also denying His attributes and refusing to obey His commandments.
Commentary:
This verse reverts to the original subject of revelation. The question of the reward of believers and the punishment of disbelievers was only incidental. The real subject is that of revelation. In this verse the Quran explains why spiritual life would be impossible without revelation. Nobody can know anything about the next life without the help and guidance of God Who alone knows everything. The verse points out that when God provides for our physical needs, there is no reason why He should not provide for our spiritual needs, which are much more important.
God is Wise. If human life had no purpose, God would not have created it; having created it, He would not have made it subject to death, unless there had been an afterlife. If death were the end of all life, the creation of man would turn out to be mere sport. The fact that God does all this shows that He has created man not to return to dust after a life of 60 or 70 years but for a better, fuller and everlasting life, which he must live after death.
The word "then" in the clause, then to Him shall you be made to return, hints that after death the human soul does not at once go to Heaven or Hell. There is an interim period in which the soul is made to taste some of the good or bad results of its deeds. The resurrection which will herald a full and complete requital will take place later.
The mentioning of life twice (in the words احیا and یحیی) may also refer to the rise of Islam in this world, for Islam is the means of spiritual life. Islam had its first life in the time of the Holy Prophet; the second life was to come in the Latter Days. This is referred to in 62: 4, where it is said that the Holy Prophet of Islam will make, as it were, a second appearance in the world. The promise has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
a
19:34; 22:67; 30:41; 40:12; 45:27.
50
Amwat is the plural of Mayyit which means, a thing dead, or without life. Thus the word is used both for a thing which so far has had no life and also for a thing which had life but is now dead and defunct. The word is also used about one who is dying or is nearing death but has not yet died (Lane).
51
Hayat signifies, (1) the faculty of growth; (2) of sensation; (3) of intellect; (4) freedom from grief or sorrow; (5) everlasting life in the world to come; (6) advantage or profit or a means thereof; (7) state of activity and power (Lane).
52
The verse points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it and, after having created it, would not have made it subject to death unless there had been an afterlife. If death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years. On the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
53
After death the human soul does not go at once to Heaven or Hell. There is an intermediate state called Barzakh in which it is made to taste some of the good or bad results of its deeds; and Resurrection, which will herald a full and complete requital, will take place later.
اَلَّذِیۡنَ یَظُنُّوۡنَ اَنَّہُمۡ مُّلٰقُوۡا رَبِّہِمۡ وَاَنَّہُمۡ اِلَیۡہِ رٰجِعُوۡنَ
2:224, 250; 11:30; 18:111; 29:6; 84:7.
ظَنَّ کے معنے عربی زبان میں یقین کرنے کے بھی ہوتے ہیں۔ مفردات راغب (لغت کی مشہور کتاب) میں لکھا ہے کہ آیت یَظُنُّوْنَ اَنَّھُمْ مُّلٰـقُوْا رَبِّھِمْ میں یہی معنے مراد ہیں۔ ہم نے بھی ترجمہ میں انہی معنوں کو مدِّنظر رکھا ہے۔
2:224, 250; 11:30; 18:111; 29:6; 84:7.
2:224, 250; 11:30; 18:111: 29:6; 84:7.
Important Words:
یظنون (know for certain) is derived from ظن which expresses two contrary meanings, sometimes implying doubt and uncertainty, and sometimes certainty and knowledge (Aqrab). Evidently, it is in the latter sense that the word has been used in this verse.
Commentary:
This verse explains the word خاشعین (the humble) occurring in the preceding verse. God says that in His sight خاشعین are those people who have complete faith in Him and are sure of meeting Him one day. Such people have the strength of their conviction and do not falter before opposition.
The words, they will meet their Lord, refer to the meeting with God which holy men enjoy in this life, while the words, to Him will they return, refer to the complete nearness to God which such men will attain in the life to come.
d
2:224, 250; 11:30; 18:111; 29:6; 84:7.
3
ظَنَّ کے معنے عربی زبان میں یقین کرنے کے بھی ہوتے ہیں۔ مفردات راغب (لغت کی مشہور کتاب) میں لکھا ہے کہ آیت یَظُنُّوْنَ اَنَّھُمْ مُّلٰـقُوْا رَبِّھِمْ میں یہی معنے مراد ہیں۔ ہم نے بھی ترجمہ میں انہی معنوں کو مدِّنظر رکھا ہے۔
a
2:224, 250; 11:30; 18:111: 29:6; 84:7.
53
Important Words:
یظنون (know for certain) is derived from ظن which expresses two contrary meanings, sometimes implying doubt and uncertainty, and sometimes certainty and knowledge (Aqrab). Evidently, it is in the latter sense that the word has been used in this verse.
Commentary:
This verse explains the word خاشعین (the humble) occurring in the preceding verse. God says that in His sight خاشعین are those people who have complete faith in Him and are sure of meeting Him one day. Such people have the strength of their conviction and do not falter before opposition.
The words, they will meet their Lord, refer to the meeting with God which holy men enjoy in this life, while the words, to Him will they return, refer to the complete nearness to God which such men will attain in the life to come.
a
2:224, 250; 11:30; 18:111; 29:6; 84:7.
وَقَالُوۡۤا اِنۡ نَّتَّبِعِ الۡہُدٰی مَعَکَ نُتَخَطَّفۡ مِنۡ اَرۡضِنَاۤ ۚ اَوَلَمۡ نُمَکِّنۡ لَّہُمۡ حَرَمًا اٰمِنًا یُّجۡبٰۤی اِلَیۡہِ ثَمَرٰتُ کُلِّ شَیۡءٍ رِّزۡقًا مِّنۡ لَّدُنَّا وَلٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
اَلَّذِیۡنَ اِذَاۤ اَصٰبَتۡہُمۡ مُّصِیۡبَۃٌ قَالُوۡۤا اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ
22:36.
7:126; 26:51.
God is the Master of all we possess, including our ownselves. If the Owner in His infinite wisdom deems fit to take away anything from us, we have no ground for complaint or demur. So every misfortune that befalls us should, instead of depressing us, spur us to make yet greater efforts to achieve still better results in life. Thus the formula contained in this verse is not a mere verbal incantation but a wise counsel and a timely warning.
22:36.
7:126; 26:51.
Commentary:
This verse provides a true definition of the term صابر (a patient person) as mentioned in the concluding portion of the preceding verse. A صابر who is vouchsafed glad tidings in the foregoing verse is one who bears all sorts of calamities and afflictions with complete restraint and fortitude, uttering no word of complaint or murmur but sincerely saying, Surely to Allah we belong and to Him shall we return. These words comprise a formula which every Muslim is directed to utter when he is afflicted with any misfortune relating to life, property, etc.
God is the Master of all we possess, including our own selves. If the Owner in His infinite wisdom deems fit to take away anything from us, we have no ground for complaint or murmur. We should indeed be grateful for what we receive from God, but there is no justification for murmuring at a loss, because we possess no inherent right to any gift.
The clause to Allah we belong also teaches us the great spiritual truth that we have no real connection with the things of this world and, therefore, the loss of such things should cause us no real grief. Similarly, the other part of the formula, viz., and surely to Him shall we return, also contains an equally grand principle. We come from God and will have to go back to Him, when we shall have to render an account of all our deeds. So every misfortune that befalls us should, instead of depressing us, spur us to make yet greater efforts to achieve still better results in life. Thus the formula contained in this verse is not a mere verbal incantation but a great counsel and a great warning. When a Muslim sincerely utters this formula on occasions of loss, grief or bereavement, its true import is bound to be deeply impressed upon his mind and to sustain him in his hours of trials and tribulations. Nay, it is calculated to do something more; it helps to strengthen his connection with his Maker and make Him the centre of all his thoughts and actions.
c
22:36.
d
7:126; 26:51.
107
安拉是我们所拥有的一切的主宰, 包括我们自己在内的主宰。如果主宰以其无限智慧认为取走我们的任何一物是合适的, 我们毫无理由埋怨或反对。因此临到我们头上的每一不幸, 不应使我们消沉而应鞭策我们作出更大的努力, 争取人生更加美好的成果。因此本节经文中所引用的这个信条不是一句口头禅而是一个贤明的忠告和一个及时的警告。
a
22:36.
b
7:126; 26:51.
163
Commentary:
This verse provides a true definition of the term صابر (a patient person) as mentioned in the concluding portion of the preceding verse. A صابر who is vouchsafed glad tidings in the foregoing verse is one who bears all sorts of calamities and afflictions with complete restraint and fortitude, uttering no word of complaint or murmur but sincerely saying, Surely to Allah we belong and to Him shall we return. These words comprise a formula which every Muslim is directed to utter when he is afflicted with any misfortune relating to life, property, etc.
God is the Master of all we possess, including our own selves. If the Owner in His infinite wisdom deems fit to take away anything from us, we have no ground for complaint or murmur. We should indeed be grateful for what we receive from God, but there is no justification for murmuring at a loss, because we possess no inherent right to any gift.
The clause to Allah we belong also teaches us the great spiritual truth that we have no real connection with the things of this world and, therefore, the loss of such things should cause us no real grief. Similarly, the other part of the formula, viz., and surely to Him shall we return, also contains an equally grand principle. We come from God and will have to go back to Him, when we shall have to render an account of all our deeds. So every misfortune that befalls us should, instead of depressing us, spur us to make yet greater efforts to achieve still better results in life. Thus the formula contained in this verse is not a mere verbal incantation but a great counsel and a great warning. When a Muslim sincerely utters this formula on occasions of loss, grief or bereavement, its true import is bound to be deeply impressed upon his mind and to sustain him in his hours of trials and tribulations. Nay, it is calculated to do something more; it helps to strengthen his connection with his Maker and make Him the centre of all his thoughts and actions.
c
22:36.
d
7:126; 26:51.
183
God is the Master of all we possess, including our ownselves. If the Owner in His infinite wisdom deems fit to take away anything from us, we have no ground for complaint or demur. So every misfortune that befalls us should, instead of depressing us, spur us to make yet greater efforts to achieve still better results in life. Thus the formula contained in this verse is not a mere verbal incantation but a wise counsel and a timely warning.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُتِبَ عَلَیۡکُمُ الۡقِصَاصُ فِی الۡقَتۡلَیۡ ۖ اَلۡحُرُّ بِالۡحُرِّ وَالۡعَبۡدُ بِالۡعَبۡدِ وَالۡاُنۡثٰی بِالۡاُنۡثٰی ۚ فَمَنۡ عُفِیَ لَہٗ مِنۡ اَخِیۡہِ شَیۡءٌ فَاتِّبَاعٌۢ بِالۡمَعۡرُوۡفِ وَاَدَآءٌ اِلَیۡہِ بِاِحۡسٰنٍ ۗ ذٰلِکَ تَخۡفِیۡفٌ مِّنۡ رَّبِّکُمۡ وَرَحۡمَۃٌ ۗ فَمَنِ اعۡتَدٰی بَعۡدَ ذٰلِکَ فَلَہٗ عَذَابٌ اَلِیۡمٌ
2:195; 5:46.
اس کے معنے یہ ہیں کہ اگر کوئی آزاد آدمی کسی کو قتل کر دے تو خواہ مقتول غلام مرد ہو یا غلام عورت۔ یا آزاد مرد ہو یا آزاد عورت‘ اسی آزاد قاتل کو قتل کرکے بدلہ لیا جائے گا۔ اسی طرح اگر کوئی قاتل غلام ہو تو اسی قاتل غلام سے بدلہ لیا جائے گا اور اگر قاتل عورت ہو تو اسی قاتل عورت سے (خواہ وہ حُرّ ہو یا غلام) بدلہ لیا جائے گا۔
2:195; 5:46.
The verse comprises a very important principle of civil law, i.e. equality of man and necessity of awarding proportionate punishment to all offenders without distinction, unless an offender is forgiven by the relatives of his victim under circumstances that are calculated to lead to improvement and betterment of conditions.
The words "is prescribed for you" show that retaliation for the slain is obligatory. Failure to inflict the punishment prescribed by Law on the offender is tantamount to violation of the Divine commandment. The duty, however, of punishing the culprit devolves not on the heirs of the murdered person but, as the plural ‘Alaikum (for you) shows, on the authorities responsible for the maintenance of law and order. The former, however, have been given the option to forgive. So whereas on the one hand the concerned authorities are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord, on the other the heirs of the m
2:195; 5:46.
Important Words:
قصاص (retaliation) is derived from قص. They say قصه i.e. (1) he cut it (hair, etc.), or be clipped it; (2) he followed him closely or followed in his footsteps; and (3) he described or narrated it. قاص الرجل means, he did with the man the like of that which he did to him; he retaliated on him for the wrong done to him. اقص الامیر زیدا من بکر means, the Amir retaliated upon Bakr for the wrong he had done to Zaid. قصاص therefore, means, retaliation, by slaying for slaying, and wounding for wounding, etc. (Aqrab) or the following up of a murder or an injury with a view to retaliating or punishing (Mufradat).
القتلی (the slain) is the plural of قتیل in the sense of مقتول i.e. a murdered person (Aqrab).
الحر (freeman) is derived from حر meaning: (1) he was free-born; (2) he was of good and noble origin. حرالارض means, the best portion of land. Thus الحر means; (1) a freeman, opposite of slave or captive; (2) a noble person; (3) the good and pure portion of a thing (Aqrab).
Commentary:
This verse comprises a very important principle of civil law, i.e. equality of man and necessity of awarding proportionate punishment to all offenders without distinction, unless an offender is forgiven by the relatives of his victim under circumstances that are expected to lead to improvement and betterment of conditions.
The words کتب علیکم i.e. "is prescribed for you" show that retaliation for the slain is not simply permissible but is obligatory. Failure to inflict the punishment prescribed by Law on the offender would be tantamount to a violation of the commandment. The duty, however, of punishing the culprit does not devolve on the heirs of the murdered person but, as the plural number of the expression علیکم (for you) shows, on the authorities responsible for the maintenance of law and order. But, as the singular number of the expression اخیه (one’s brother) shows, the former have been given the option to forgive. The clause, therefore, means that on the one hand the concerned authorities are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord, and on the other hand the heirs of the murdered person are not entitled to take the law into their own hands and inflict the punishment on the guilty person themselves.
The verse under comment makes no distinction between different classes of persons in connection with the law of retaliation. The words used are of a general nature and apply to all offenders who might be guilty of murder, no matter of what rank or station in life or of what religion. Any person, irrespective of his caste or creed and irrespective of his station, must be put to death for the murder of any other person, unless pardoned by the relatives of the victim and unless the pardon has the sanction of the authorities. The sayings of the Holy Prophet are explicit on this point (Majah, ch. on Diyat).
There is indeed a saying of the Holy Prophet to the effect that a Muslim should not be put to death for killing a disbeliever. But this saying, read in conjunction with several others bearing on the same subject and interpreted in the light of the relevant Quranic verses, forces us to the conclusion that the word "disbeliever" in the tradition referred to above is not general but means only a حربی کافر i.e. such disbeliever as belongs to a people who are at war with the Muslims or, in other words, one who is a member of a belligerent community. In fact, the Companions of the Holy Prophet are all agreed that a Muslim may be put to death for murdering a non-belligerent unbeliever (Tabari, v. 44). The Holy Prophet himself ordered a Muslim murderer to be put to death for the murder of a non-belligerent non-Muslim (Qutni).
The expression, the freeman for the freeman and the slave for the slave and the female for the female, does not mean that a freeman should not be punished with death for the murder of a slave or that a woman should not be put to death for killing a member of the opposite sex, etc. The other verses of the Quran as well as the sayings and the practice of the Holy Prophet clearly establish the fact that the social position of a person or the sex of a party was never considered a bar to the application of this law. The peculiar construction, i.e. "the freeman for the freeman," etc. has been adopted here to refer to, and abolish, a custom of the Arabs whereby they used to take into consideration the sex and the social status of the murderer and the murdered person when determining punishment. If a man of high social position happened to kill a man of humble position, or if the slave of a great man killed that of a humble man, or if a lady of noble birth murdered a woman of humble origin, etc. the murderer was not punished with death, leniency being shown to him or her in sundry other ways as well. The commandment contained in this verse seeks to abolish that obnoxious custom of the Arabs and lays down in clear and unmistakable terms that no regard should be paid to the status of the murderer in the matter of retaliation.
In fact, the law of retaliation, as stated in this verse, is confined to the clause, equitable retaliation in the matter of the slain is prescribed for you, which forms a complete sentence in itself, giving a full and complete meaning. The ensuing expression, the freeman for the freeman and the slave for the slave and the female for the female, is something extra, not forming part of the law. It only contains a repudiation of the Arab custom referred to above and illustrates, by giving three instances, how the law is to be administered. Such an expression is known as جملة استینا فیه or جملة مستانفه in Arabic grammar, and is technically introduced with a view to answering a question which is suggested by the preceding clause to which it is added without any intervening conjunction. The question answered in such an expression is often understood and not expressed (Mukhtasar).
The sayings of the Holy Prophet and his practice also support the above interpretation, for it is on record that he once ordered a woman to be put to death for murdering a man (Muslim), and on another occasion he commanded that a freeman be put to death for the murder of a slave. Says the Holy Prophet: "Whoever kills his slave shall be put to death" (Majah). At another place he says: "The blood of all Muslims is alike in respect of the law of retaliation" (Nasa’i).
The words, if one is granted any remission by one’s brother, show that the infliction of capital punishment is not obligatory in all cases; for in special circumstances the murderer can be exempted from the extreme punishment by the heirs of the murdered person. Such exemption, which may be termed partial as the word شیء (any) indicates, means that the heirs of the deceased may renounce their right to have the murderer put to death and may in place of that receive from him blood money. Or as the Holy Prophet has made it clear, the heirs may, in exceptional cases and with the sanction of the authorities, even grant full pardon, remitting blood-money as well (Musnad & Baihaqi).
It is worthy of note that where the Quran speaks of remission, it uses the word "brother" instead of "heir of the murdered person". This is to hint to the heir of the slain person that he should, as far as possible, take a lenient view of the offence. On the other band, the murderer is also enjoined to pay blood money with good grace and without undue delay.
The concluding clause, i.e. whoso transgresses thereafter, for him there shall be a grievous punishment, is meant to point to the fact that if, after the matter has been amicably settled and the murderer granted a remission by the heirs of the murdered person, the heirs should take it into their heads to wreak vengeance on the murderer by killing him, they will be shown no mercy and will get capital punishment. Says the Prophet: "I will allow no remission in case of one whokills the murderer after he has accepted blood money from him" (Jarir).
The Islamic law of قصاص (retaliation), as briefly stated above, provides a very effective and practical means to put a stop to murder and safeguard human life. A man who shows a callous disregard for the life of a fellow person, loses his title to live as a member of human society. The option to pardon allowed to the heirs of the slain person should not be regarded as likely to encourage murder, for such option is not synonymous with exemption from punishment, as in ordinary circumstances the murderer will have to pay the blood money. Moreover, the would-be murderer possesses no means to know that the heirs of the person whose murder he contemplates will actually be persuaded to pardon him; so the fear of capital punishment will always be there to deter him from the commission of the crime. Again, pardon or remission is permissible only where the circumstances are such that pardon or remission is likely to improve matters and bring about good results for all parties concerned (42:41). Thus, while on the one hand, Islam has made due provision for the suppression of crime, it has, on the other, kept open the door for the display of the noble qualities of benevolence and mercy.
The way in which the Quran has upheld the ultimate necessity of the death penalty is indeed most significant. At the time when the Quran was revealed, people exacted retaliation for an injury done to them with a vengeance. They were not satisfied even with inflicting capital punishment on the murderer, to say nothing of pardoning him. They needed no incentive to retaliation. They were already overdoing it. In fact, the Islamic law of retaliation, viewed in the light of the circumstances prevailing at the time of its revelation, implied a prophecy that a time would come when people would go to the other extreme and a movement for the total abolition of capital punishment would be set on foot. So the Omniscient God laid down the law of retaliation in a form that is indispensable for the preservation and protection of human life, as well as the promotion of harmony and goodwill.
To prevent crime, Islam really aims at eliminating the conditions that produce it. It seeks to remove the very root-cause of all crime by working a complete moral reformation in man. But it does not remain content with that. It also prescribes deterrent laws in conformity with the dictates of reason, justice and humanity. The fact that, despite efforts to the contrary, the death penalty is still found on the Statute Books of most countries in one form or another, constitutes a sufficient proof of the wisdom of the Islamic teaching. As a matter of fact, even the most enthusiastic protagonists of the abolition of capital punishment have not yet been able to suggest a suitable alternative to it. They have had to admit that a long term of imprisonment as an alternative is "horrible" and is "not an ideal substitute" (Capital Punishment in the Twentieth Century by E. Roy Calvert, G. P. Putnam, London, 1930). The law of retaliation still remains the most effective deterrent to crime and an essential method to satisfy the demands of justice; and the Islamic Law takes a further step to bring about reconciliation between the offender and the aggrieved party.
a
2:195; 5:46.
2
اس کے معنے یہ ہیں کہ اگر کوئی آزاد آدمی کسی کو قتل کر دے تو خواہ مقتول غلام مرد ہو یا غلام عورت۔ یا آزاد مرد ہو یا آزاد عورت‘ اسی آزاد قاتل کو قتل کرکے بدلہ لیا جائے گا۔ اسی طرح اگر کوئی قاتل غلام ہو تو اسی قاتل غلام سے بدلہ لیا جائے گا اور اگر قاتل عورت ہو تو اسی قاتل عورت سے (خواہ وہ حُرّ ہو یا غلام) بدلہ لیا جائے گا۔
a
2:195; 5:46.
185
Important Words:
قصاص (retaliation) is derived from قص. They say قصه i.e. (1) he cut it (hair, etc.), or be clipped it; (2) he followed him closely or followed in his footsteps; and (3) he described or narrated it. قاص الرجل means, he did with the man the like of that which he did to him; he retaliated on him for the wrong done to him. اقص الامیر زیدا من بکر means, the Amir retaliated upon Bakr for the wrong he had done to Zaid. قصاص therefore, means, retaliation, by slaying for slaying, and wounding for wounding, etc. (Aqrab) or the following up of a murder or an injury with a view to retaliating or punishing (Mufradat).
القتلی (the slain) is the plural of قتیل in the sense of مقتول i.e. a murdered person (Aqrab).
الحر (freeman) is derived from حر meaning: (1) he was free-born; (2) he was of good and noble origin. حرالارض means, the best portion of land. Thus الحر means; (1) a freeman, opposite of slave or captive; (2) a noble person; (3) the good and pure portion of a thing (Aqrab).
Commentary:
This verse comprises a very important principle of civil law, i.e. equality of man and necessity of awarding proportionate punishment to all offenders without distinction, unless an offender is forgiven by the relatives of his victim under circumstances that are expected to lead to improvement and betterment of conditions.
The words کتب علیکم i.e. "is prescribed for you" show that retaliation for the slain is not simply permissible but is obligatory. Failure to inflict the punishment prescribed by Law on the offender would be tantamount to a violation of the commandment. The duty, however, of punishing the culprit does not devolve on the heirs of the murdered person but, as the plural number of the expression علیکم (for you) shows, on the authorities responsible for the maintenance of law and order. But, as the singular number of the expression اخیه (one’s brother) shows, the former have been given the option to forgive. The clause, therefore, means that on the one hand the concerned authorities are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord, and on the other hand the heirs of the murdered person are not entitled to take the law into their own hands and inflict the punishment on the guilty person themselves.
The verse under comment makes no distinction between different classes of persons in connection with the law of retaliation. The words used are of a general nature and apply to all offenders who might be guilty of murder, no matter of what rank or station in life or of what religion. Any person, irrespective of his caste or creed and irrespective of his station, must be put to death for the murder of any other person, unless pardoned by the relatives of the victim and unless the pardon has the sanction of the authorities. The sayings of the Holy Prophet are explicit on this point (Majah, ch. on Diyat).
There is indeed a saying of the Holy Prophet to the effect that a Muslim should not be put to death for killing a disbeliever. But this saying, read in conjunction with several others bearing on the same subject and interpreted in the light of the relevant Quranic verses, forces us to the conclusion that the word "disbeliever" in the tradition referred to above is not general but means only a حربی کافر i.e. such disbeliever as belongs to a people who are at war with the Muslims or, in other words, one who is a member of a belligerent community. In fact, the Companions of the Holy Prophet are all agreed that a Muslim may be put to death for murdering a non-belligerent unbeliever (Tabari, v. 44). The Holy Prophet himself ordered a Muslim murderer to be put to death for the murder of a non-belligerent non-Muslim (Qutni).
The expression, the freeman for the freeman and the slave for the slave and the female for the female, does not mean that a freeman should not be punished with death for the murder of a slave or that a woman should not be put to death for killing a member of the opposite sex, etc. The other verses of the Quran as well as the sayings and the practice of the Holy Prophet clearly establish the fact that the social position of a person or the sex of a party was never considered a bar to the application of this law. The peculiar construction, i.e. "the freeman for the freeman," etc. has been adopted here to refer to, and abolish, a custom of the Arabs whereby they used to take into consideration the sex and the social status of the murderer and the murdered person when determining punishment. If a man of high social position happened to kill a man of humble position, or if the slave of a great man killed that of a humble man, or if a lady of noble birth murdered a woman of humble origin, etc. the murderer was not punished with death, leniency being shown to him or her in sundry other ways as well. The commandment contained in this verse seeks to abolish that obnoxious custom of the Arabs and lays down in clear and unmistakable terms that no regard should be paid to the status of the murderer in the matter of retaliation.
In fact, the law of retaliation, as stated in this verse, is confined to the clause, equitable retaliation in the matter of the slain is prescribed for you, which forms a complete sentence in itself, giving a full and complete meaning. The ensuing expression, the freeman for the freeman and the slave for the slave and the female for the female, is something extra, not forming part of the law. It only contains a repudiation of the Arab custom referred to above and illustrates, by giving three instances, how the law is to be administered. Such an expression is known as جملة استینا فیه or جملة مستانفه in Arabic grammar, and is technically introduced with a view to answering a question which is suggested by the preceding clause to which it is added without any intervening conjunction. The question answered in such an expression is often understood and not expressed (Mukhtasar).
The sayings of the Holy Prophet and his practice also support the above interpretation, for it is on record that he once ordered a woman to be put to death for murdering a man (Muslim), and on another occasion he commanded that a freeman be put to death for the murder of a slave. Says the Holy Prophet: "Whoever kills his slave shall be put to death" (Majah). At another place he says: "The blood of all Muslims is alike in respect of the law of retaliation" (Nasa’i).
The words, if one is granted any remission by one’s brother, show that the infliction of capital punishment is not obligatory in all cases; for in special circumstances the murderer can be exempted from the extreme punishment by the heirs of the murdered person. Such exemption, which may be termed partial as the word شیء (any) indicates, means that the heirs of the deceased may renounce their right to have the murderer put to death and may in place of that receive from him blood money. Or as the Holy Prophet has made it clear, the heirs may, in exceptional cases and with the sanction of the authorities, even grant full pardon, remitting blood-money as well (Musnad & Baihaqi).
It is worthy of note that where the Quran speaks of remission, it uses the word "brother" instead of "heir of the murdered person". This is to hint to the heir of the slain person that he should, as far as possible, take a lenient view of the offence. On the other band, the murderer is also enjoined to pay blood money with good grace and without undue delay.
The concluding clause, i.e. whoso transgresses thereafter, for him there shall be a grievous punishment, is meant to point to the fact that if, after the matter has been amicably settled and the murderer granted a remission by the heirs of the murdered person, the heirs should take it into their heads to wreak vengeance on the murderer by killing him, they will be shown no mercy and will get capital punishment. Says the Prophet: "I will allow no remission in case of one whokills the murderer after he has accepted blood money from him" (Jarir).
The Islamic law of قصاص (retaliation), as briefly stated above, provides a very effective and practical means to put a stop to murder and safeguard human life. A man who shows a callous disregard for the life of a fellow person, loses his title to live as a member of human society. The option to pardon allowed to the heirs of the slain person should not be regarded as likely to encourage murder, for such option is not synonymous with exemption from punishment, as in ordinary circumstances the murderer will have to pay the blood money. Moreover, the would-be murderer possesses no means to know that the heirs of the person whose murder he contemplates will actually be persuaded to pardon him; so the fear of capital punishment will always be there to deter him from the commission of the crime. Again, pardon or remission is permissible only where the circumstances are such that pardon or remission is likely to improve matters and bring about good results for all parties concerned (42:41). Thus, while on the one hand, Islam has made due provision for the suppression of crime, it has, on the other, kept open the door for the display of the noble qualities of benevolence and mercy.
The way in which the Quran has upheld the ultimate necessity of the death penalty is indeed most significant. At the time when the Quran was revealed, people exacted retaliation for an injury done to them with a vengeance. They were not satisfied even with inflicting capital punishment on the murderer, to say nothing of pardoning him. They needed no incentive to retaliation. They were already overdoing it. In fact, the Islamic law of retaliation, viewed in the light of the circumstances prevailing at the time of its revelation, implied a prophecy that a time would come when people would go to the other extreme and a movement for the total abolition of capital punishment would be set on foot. So the Omniscient God laid down the law of retaliation in a form that is indispensable for the preservation and protection of human life, as well as the promotion of harmony and goodwill.
To prevent crime, Islam really aims at eliminating the conditions that produce it. It seeks to remove the very root-cause of all crime by working a complete moral reformation in man. But it does not remain content with that. It also prescribes deterrent laws in conformity with the dictates of reason, justice and humanity. The fact that, despite efforts to the contrary, the death penalty is still found on the Statute Books of most countries in one form or another, constitutes a sufficient proof of the wisdom of the Islamic teaching. As a matter of fact, even the most enthusiastic protagonists of the abolition of capital punishment have not yet been able to suggest a suitable alternative to it. They have had to admit that a long term of imprisonment as an alternative is "horrible" and is "not an ideal substitute" (Capital Punishment in the Twentieth Century by E. Roy Calvert, G. P. Putnam, London, 1930). The law of retaliation still remains the most effective deterrent to crime and an essential method to satisfy the demands of justice; and the Islamic Law takes a further step to bring about reconciliation between the offender and the aggrieved party.
a
2:195; 5:46.
204
The verse comprises a very important principle of civil law, i.e. equality of man and necessity of awarding proportionate punishment to all offenders without distinction, unless an offender is forgiven by the relatives of his victim under circumstances that are calculated to lead to improvement and betterment of conditions.
The words "is prescribed for you" show that retaliation for the slain is obligatory. Failure to inflict the punishment prescribed by Law on the offender is tantamount to violation of the Divine commandment. The duty, however, of punishing the culprit devolves not on the heirs of the murdered person but, as the plural ‘Alaikum (for you) shows, on the authorities responsible for the maintenance of law and order. The former, however, have been given the option to forgive. So whereas on the one hand the concerned authorities are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord, on the other the heirs of the m
۞ وَاذۡکُرُوا اللّٰہَ فِیۡۤ اَیَّامٍ مَّعۡدُوۡدٰتٍ ۚ فَمَنۡ تَعَجَّلَ فِیۡ یَوۡمَیۡنِ فَلَاۤ اِثۡمَ عَلَیۡہِ وَمَنۡ تَاَخَّرَ فَلَاۤ اِثۡمَ عَلَیۡہِ ۚ لِمَنِ اتَّقٰی ۗ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّکُمۡ اِلَیۡہِ تُحۡشَرُوۡنَ
2:153.
这固定的日子是 ذُوالْحِجَّة (Dhul-Hijjah, 伊历十二月) 11, 12和13号, 在此期间朝觐者被要求尽可能逗留在米纳, 并在赞扬安拉的情况中度过他们的时光。那些日子被称为 اَيَّامُ التَّشْرِيْق (Ayyamut-Tashriq) 即光辉和美丽的日子。
朝觐的根本目的是达到 (敬畏), 这就是 «古兰经» 在2:198节中关于朝觐的训谕开头所用的词句。由此强调, 仅仅是某些仪式的表面奉行是无意义的, 除非它们伴之以应作为人类一切行为基础的敬畏精神。
在朝觐中起着重要作用的各种不同的事物与地方在 «古兰经» 中被认为是 شَعَائِرُالله (Sha‘a’i-rullah) (2:159; 5:3; 22:33) 即安拉的迹象, 这意味着安拉计划只把它们作为象征致使它们内在的意义铭刻在朝觐者心灵上。无数的朝觐者环绕着天房巡回, 所有穆斯林在就地礼拜时, 所朝向的天房, 使他们心中想起安拉的独一和庄严。它还提醒他们关于人类的统一。在萨法和马尔瓦之间奔跑的这一举动促使朝觐者在心中想起了这充满怜悯的哈贾尔 (夏甲) 和伊司马仪 (以实玛利) 的经历, 提醒他们, 安拉是如何为忠实的信者提供支持的, 即使他们在辽阔荒原的孤苦中无所依靠。مِنٰی (Mina) 源出 اُمْنِيَّة (Umniyyah--------一个目的或欲望)--------提醒朝觐者, 他应带着会遇安拉的 “目的” 或 “欲望” 去那里。含意为神圣的象征的马希阿腊耳•赫腊姆暗示最后的阶段即在眼前。阿腊法特使他想起他已经到了实现的阶段, 而受戒使他想起复活日。朝觐者只穿两块未缝合的布, 犹如死尸的裹尸布, 一块遮蔽上身, 一块遮蔽下身; 他还依然光着头呢。这种情况使他想起, 似乎他已经死而复活。朝觐者集合在呈现着复活日景象的阿腊法特--------人们突然从他们的白色裹尸布中复活了, 并集合在他们的养主面前。奉献的牲畜令人想起伊布拉欣以他儿子伊司马仪为牺牲, 而这牺牲以象征性的语言体现了一条教训, 人类为了安拉的道路应随时准备不仅牺牲他自身, 而且牺牲他的财富、产业、甚至他的子孙。
مُزدَلفہ سے واپس لوٹنے کے بعد منٰی میں تین دن رہنے کا حکم ہے مگر اجازت ہے کہ کوئی شخص دو دن کے بعد بھی لَوٹ آئے۔ اس جگہ اسی کا ذکر ہے۔ یہ ضروری نہیں کہ اگر تین دن رہے تو پھر چوتھا دن بھی اس کو رہنا پڑے گا‘ بلکہ مراد یہ ہے کہ صرف دو دن میں بھی واپس لَوٹ سکتا ہے اور تیسرے دن میں بھی واپس لَوٹ سکتا ہے۔
See 2:153.
These are the 11th, 12th and 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in glorifying God. They are called Ayyamut-Tashriq, i.e. the days of brightness and beauty.
The underlying object of the Pilgrimage is the attainment of Taqwa (righteousness), the very word with which the Qur’an began its commandments about Hajj in 2:198, thus emphasizing that mere outward observance of certain rites is meaningless unless they are accompanied by the spirit of righteousness which should underlie all actions of man.
The different objects and places which play an important part in Pilgrimage are spoken of in the Qur’an as Sha‘a’irullah (2:159; 5:3; 22:33) or the Signs of God, which signifies that they are intended to serve only as symbols to impress upon the minds of pilgrims their inward significance. The Ka‘bah, round which thousands of pilgrims perform the circuit and towards which all Muslims turn while offering their Prayers wherever they may happen to be, recalls to their minds Divine Unity and the Majesty of God. It also reminds them of the unity of mankind. The act of running between Safa and Marwah calls to the minds of pilgrims the story, full of pathos, of Hagar and Ishmael, reminding them how God provides for His helpless servants even in the solitude of a great wilderness. Mina, derived from Umniyyah (an object or a desire), reminds the pilgrim that he goes there with the "object" or the "desire" of meeting God. Mash‘arul-Haram meaning, the sacred symbol, hints that the final stage
See 2:153.
Commentary:
The glorification of God, or the celebration of His praises enjoined in the preceding verses is to be particularly observed in the appointed number of days to be spent in Mina after the Hajj is over. These are the 11th, the 12th and the 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in God’s glorification. In these days they are also required, as a symbol of the driving out of Satan, to cast pebbles daily at the three pillars so long as they stay there. These are called ایام التشریق i.e. the days of beauty and brightness.
The clause, whoso hastens to leave in two days, refers to the stay in Mina. If a pilgrim leaves Mina two days earlier or stays behind for two days more, no sin shall attach to him, provided everything he does is done with good intention, acting righteously and God-fearingly.
The verse ends with the clause, and fear Allah and know that you shall be brought together before Him, to bring home to the reader or the pilgrim that the underlying object of the Pilgrimage is تقوی, the very word with which the Quran began its commandments about Hajj in 2:197, thus emphasizing that mere outward observance of certain rites is nothing unless they are accompanied by تقوی or the spirit of righteousness which must underlie all actions of man.
The clause, واعلموا انکم الیه تحشرون translated above as, know that you shall all be brought together before Him, is also intended to hint that the gathering in Hajj is not meant for the performance of certain rites and ceremonies but, as it were, for meeting God. In this case, the clause would be rendered as, "know that (in Hajj) you are brought together (i.e. the purpose of your gathering is) to meet God" and you must, therefore, behave accordingly. The gathering in Hajj is truly like the حشر (gathering) on the great Day of Judgement.
Now that the description of Hajj as given in these verses has come to an end, it would be appropriate to give here a brief but collective note on the wisdom and the significance of this act of worship and devotion. The Pilgrimage is indeed a great spiritual ordinance. According to the Quran, the Ka‘bah is the first house of worship that was built for mankind (3:97). It dates not from Abraham, who simply rebuilt it, but from Adam. The Quran speaks of it as "the Ancient House" (22:30, 34). A Jewish tradition also says that Abraham built "the altar which Adam had built, which had been destroyed by the waters of the Deluge, which Noah had again builded, and which had, been destroyed in the age of divisions" (The Targums of Onkelos and Jonathan ben Uzziel translated by J. W. Ethebridge, London, 1862, p. 226). The Ka‘bah is the only altar that answers this description; there is no other place so ancient. It was the purpose of God that men from all quarters should assemble at this central house and thus be reminded of their common humanity and common relation with the Lord of the worlds. Differences which divided one nation from another were to be forgotten and all drawn closer to one another in one common bond. The Hajj provides pilgrims of different lands and diverse nationalities with an excellent opportunity to cultivate acquaintance with one another and discuss matters of common interest. This purpose has been made all the more accessible by ordering pilgrims to pass the days of Hajj, and the days following, not within the four walls of Mecca but out in the open desert at Mina, Muzdalifah and ‘Arafat and back again in Mina.
The different objects and places which play an important part in Pilgrimage are spoken of in the Quran as شعائرالله(2:159; 5:3; 22:33) or the Signs of God, which shows that they are meant by God to serve as symbols to impress upon the minds of pilgrims their inward significance.
The Ka‘bah or the Baitullah (the House of God), the very first house of worship round which thousands of devout pilgrims perform the circuit and towards which they all turn while offering their Prayers wherever they be, recalls to their mind the Unity and Majesty of God upon Whom depends all creation. It also reminds one of the unity of mankind.
The act of running between the Safa and the Marwah calls to the minds of pilgrims the pathetic story of Hagar and Ishmael, reminding them how God provides for his helpless servants even in the solitude of a great wilderness.
Mina is a name derived from the word ’umniyyah which means "an object" or "a desire". This reminds the pilgrim of the fact that he goes there with the "object" or the "desire" of meeting God. From Mina the pilgrim proceeds to Muzdalifah which means "nearness" and reminds him that the object with which he had set out has drawn "near". The other name of Muzdalifah is Mash‘arul-Haram, meaning the sacred symbol. This also hints that the final stage is near. From Muzdalifah, the pilgrim proceeds to ‘Arafat, the root-meaning of which is "to recognize". This reminds him that he has now reached the stage of "recognition" where he has "recognized" or known the One Lord and has met Him.
Again, the place chosen for this great concourse of the Faithful is a barren waste, devoid of all vegetation, as the Quran itself states (14:38). The only things that are met with there are sand, pebbles, rocks and rugged hillocks. Such a place has been chosen to bring home to us the fact that it possesses absolutely no attraction for which one might visit it. If there is anything for which one should go there, it is God and God alone. This is why in the present verse the Quran says, "know that you are being gathered here (not for any worldly object but) to meet Him".
Ihram reminds one of the Day of Resurrection. Like the shroud of a dead body, the pilgrim is covered only with two unsewn sheets, one for the upper part of the body and the other for the lower; and he also has to remain bareheaded. This condition is to remind him that he has here, as it were, risen from the dead. The pilgrims gathered together at ‘Arafat truly present the spectacle of the Day of Resurrection—men suddenly risen from the dead in their white shrouds and assembled in the presence of their Lord.
The casting of pebbles at the three pillars at Mina—known as Dunya, Wusta and ‘Aqabah, is also an interesting representation. It reminds the pilgrim of the three stages through which man has to pass and which have been referred to in the Quran as the three stages of human life, viz. (1) the present world, or Dunya as it is called, which is symbolized by the first pillar, significantly called Jamratud-Dunya, i.e. the pillar situated near; (2) the grave or the middle stage lying between this world and the next, the pillar corresponding to which is called Jamratul-Wusta, i.e. the middle pillar; and (3) the next world (known also as عقبی ‘Uqba) which is symbolized by the third pillar, which is accordingly called Jamratul-‘Aqabah, i.e. the pillar of the distant hillock that comes after the others. The casting of pebbles at these pillars is also symbolic of Satan being pelted. Evil thoughts should be driven out of one’s mind just as God has driven away Satan from His presence.
The animals sacrificed are reminders of the great sacrifice of his son Ishmael offered by Abraham, and teach, in symbolic language, that man should ever be willing not only to sacrifice himself but also his wealth and property and even children in the way of God out of love for Him.
Pilgrims perform seven circuits round the Ka‘bah, run seven times between the Safa and the Marwah and cast seven pebbles at the pillars at Mina. The number seven being regarded by the Arabs as a symbol of perfection (Aqrab), the pilgrim is thereby reminded that in Pilgrimage, as in all other things, he should not be satisfied with half measures. He should always aim at perfection and get it. It is significant that the stages of spiritual progress which lead man to perfection and which have been detailed in 23:2-12 are also seven.
In short, the various rites of the Hajj and the objects that play a part therein are all emblematic and are replete with great and momentous lessons, but only for those who care to meditate.
a
2:153.
145
这固定的日子是 ذُوالْحِجَّة (Dhul-Hijjah, 伊历十二月) 11, 12和13号, 在此期间朝觐者被要求尽可能逗留在米纳, 并在赞扬安拉的情况中度过他们的时光。那些日子被称为 اَيَّامُ التَّشْرِيْق (Ayyamut-Tashriq) 即光辉和美丽的日子。
146
朝觐的根本目的是达到 (敬畏), 这就是 «古兰经» 在2:198节中关于朝觐的训谕开头所用的词句。由此强调, 仅仅是某些仪式的表面奉行是无意义的, 除非它们伴之以应作为人类一切行为基础的敬畏精神。
147
在朝觐中起着重要作用的各种不同的事物与地方在 «古兰经» 中被认为是 شَعَائِرُالله (Sha‘a’i-rullah) (2:159; 5:3; 22:33) 即安拉的迹象, 这意味着安拉计划只把它们作为象征致使它们内在的意义铭刻在朝觐者心灵上。无数的朝觐者环绕着天房巡回, 所有穆斯林在就地礼拜时, 所朝向的天房, 使他们心中想起安拉的独一和庄严。它还提醒他们关于人类的统一。在萨法和马尔瓦之间奔跑的这一举动促使朝觐者在心中想起了这充满怜悯的哈贾尔 (夏甲) 和伊司马仪 (以实玛利) 的经历, 提醒他们, 安拉是如何为忠实的信者提供支持的, 即使他们在辽阔荒原的孤苦中无所依靠。مِنٰی (Mina) 源出 اُمْنِيَّة (Umniyyah--------一个目的或欲望)--------提醒朝觐者, 他应带着会遇安拉的 “目的” 或 “欲望” 去那里。含意为神圣的象征的马希阿腊耳•赫腊姆暗示最后的阶段即在眼前。阿腊法特使他想起他已经到了实现的阶段, 而受戒使他想起复活日。朝觐者只穿两块未缝合的布, 犹如死尸的裹尸布, 一块遮蔽上身, 一块遮蔽下身; 他还依然光着头呢。这种情况使他想起, 似乎他已经死而复活。朝觐者集合在呈现着复活日景象的阿腊法特--------人们突然从他们的白色裹尸布中复活了, 并集合在他们的养主面前。奉献的牲畜令人想起伊布拉欣以他儿子伊司马仪为牺牲, 而这牺牲以象征性的语言体现了一条教训, 人类为了安拉的道路应随时准备不仅牺牲他自身, 而且牺牲他的财富、产业、甚至他的子孙。
1
مُزدَلفہ سے واپس لوٹنے کے بعد منٰی میں تین دن رہنے کا حکم ہے مگر اجازت ہے کہ کوئی شخص دو دن کے بعد بھی لَوٹ آئے۔ اس جگہ اسی کا ذکر ہے۔ یہ ضروری نہیں کہ اگر تین دن رہے تو پھر چوتھا دن بھی اس کو رہنا پڑے گا‘ بلکہ مراد یہ ہے کہ صرف دو دن میں بھی واپس لَوٹ سکتا ہے اور تیسرے دن میں بھی واپس لَوٹ سکتا ہے۔
a
See 2:153.
210
Commentary:
The glorification of God, or the celebration of His praises enjoined in the preceding verses is to be particularly observed in the appointed number of days to be spent in Mina after the Hajj is over. These are the 11th, the 12th and the 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in God’s glorification. In these days they are also required, as a symbol of the driving out of Satan, to cast pebbles daily at the three pillars so long as they stay there. These are called ایام التشریق i.e. the days of beauty and brightness.
The clause, whoso hastens to leave in two days, refers to the stay in Mina. If a pilgrim leaves Mina two days earlier or stays behind for two days more, no sin shall attach to him, provided everything he does is done with good intention, acting righteously and God-fearingly.
The verse ends with the clause, and fear Allah and know that you shall be brought together before Him, to bring home to the reader or the pilgrim that the underlying object of the Pilgrimage is تقوی, the very word with which the Quran began its commandments about Hajj in 2:197, thus emphasizing that mere outward observance of certain rites is nothing unless they are accompanied by تقوی or the spirit of righteousness which must underlie all actions of man.
The clause, واعلموا انکم الیه تحشرون translated above as, know that you shall all be brought together before Him, is also intended to hint that the gathering in Hajj is not meant for the performance of certain rites and ceremonies but, as it were, for meeting God. In this case, the clause would be rendered as, "know that (in Hajj) you are brought together (i.e. the purpose of your gathering is) to meet God" and you must, therefore, behave accordingly. The gathering in Hajj is truly like the حشر (gathering) on the great Day of Judgement.
Now that the description of Hajj as given in these verses has come to an end, it would be appropriate to give here a brief but collective note on the wisdom and the significance of this act of worship and devotion. The Pilgrimage is indeed a great spiritual ordinance. According to the Quran, the Ka‘bah is the first house of worship that was built for mankind (3:97). It dates not from Abraham, who simply rebuilt it, but from Adam. The Quran speaks of it as "the Ancient House" (22:30, 34). A Jewish tradition also says that Abraham built "the altar which Adam had built, which had been destroyed by the waters of the Deluge, which Noah had again builded, and which had, been destroyed in the age of divisions" (The Targums of Onkelos and Jonathan ben Uzziel translated by J. W. Ethebridge, London, 1862, p. 226). The Ka‘bah is the only altar that answers this description; there is no other place so ancient. It was the purpose of God that men from all quarters should assemble at this central house and thus be reminded of their common humanity and common relation with the Lord of the worlds. Differences which divided one nation from another were to be forgotten and all drawn closer to one another in one common bond. The Hajj provides pilgrims of different lands and diverse nationalities with an excellent opportunity to cultivate acquaintance with one another and discuss matters of common interest. This purpose has been made all the more accessible by ordering pilgrims to pass the days of Hajj, and the days following, not within the four walls of Mecca but out in the open desert at Mina, Muzdalifah and ‘Arafat and back again in Mina.
The different objects and places which play an important part in Pilgrimage are spoken of in the Quran as شعائرالله(2:159; 5:3; 22:33) or the Signs of God, which shows that they are meant by God to serve as symbols to impress upon the minds of pilgrims their inward significance.
The Ka‘bah or the Baitullah (the House of God), the very first house of worship round which thousands of devout pilgrims perform the circuit and towards which they all turn while offering their Prayers wherever they be, recalls to their mind the Unity and Majesty of God upon Whom depends all creation. It also reminds one of the unity of mankind.
The act of running between the Safa and the Marwah calls to the minds of pilgrims the pathetic story of Hagar and Ishmael, reminding them how God provides for his helpless servants even in the solitude of a great wilderness.
Mina is a name derived from the word ’umniyyah which means "an object" or "a desire". This reminds the pilgrim of the fact that he goes there with the "object" or the "desire" of meeting God. From Mina the pilgrim proceeds to Muzdalifah which means "nearness" and reminds him that the object with which he had set out has drawn "near". The other name of Muzdalifah is Mash‘arul-Haram, meaning the sacred symbol. This also hints that the final stage is near. From Muzdalifah, the pilgrim proceeds to ‘Arafat, the root-meaning of which is "to recognize". This reminds him that he has now reached the stage of "recognition" where he has "recognized" or known the One Lord and has met Him.
Again, the place chosen for this great concourse of the Faithful is a barren waste, devoid of all vegetation, as the Quran itself states (14:38). The only things that are met with there are sand, pebbles, rocks and rugged hillocks. Such a place has been chosen to bring home to us the fact that it possesses absolutely no attraction for which one might visit it. If there is anything for which one should go there, it is God and God alone. This is why in the present verse the Quran says, "know that you are being gathered here (not for any worldly object but) to meet Him".
Ihram reminds one of the Day of Resurrection. Like the shroud of a dead body, the pilgrim is covered only with two unsewn sheets, one for the upper part of the body and the other for the lower; and he also has to remain bareheaded. This condition is to remind him that he has here, as it were, risen from the dead. The pilgrims gathered together at ‘Arafat truly present the spectacle of the Day of Resurrection—men suddenly risen from the dead in their white shrouds and assembled in the presence of their Lord.
The casting of pebbles at the three pillars at Mina—known as Dunya, Wusta and ‘Aqabah, is also an interesting representation. It reminds the pilgrim of the three stages through which man has to pass and which have been referred to in the Quran as the three stages of human life, viz. (1) the present world, or Dunya as it is called, which is symbolized by the first pillar, significantly called Jamratud-Dunya, i.e. the pillar situated near; (2) the grave or the middle stage lying between this world and the next, the pillar corresponding to which is called Jamratul-Wusta, i.e. the middle pillar; and (3) the next world (known also as عقبی ‘Uqba) which is symbolized by the third pillar, which is accordingly called Jamratul-‘Aqabah, i.e. the pillar of the distant hillock that comes after the others. The casting of pebbles at these pillars is also symbolic of Satan being pelted. Evil thoughts should be driven out of one’s mind just as God has driven away Satan from His presence.
The animals sacrificed are reminders of the great sacrifice of his son Ishmael offered by Abraham, and teach, in symbolic language, that man should ever be willing not only to sacrifice himself but also his wealth and property and even children in the way of God out of love for Him.
Pilgrims perform seven circuits round the Ka‘bah, run seven times between the Safa and the Marwah and cast seven pebbles at the pillars at Mina. The number seven being regarded by the Arabs as a symbol of perfection (Aqrab), the pilgrim is thereby reminded that in Pilgrimage, as in all other things, he should not be satisfied with half measures. He should always aim at perfection and get it. It is significant that the stages of spiritual progress which lead man to perfection and which have been detailed in 23:2-12 are also seven.
In short, the various rites of the Hajj and the objects that play a part therein are all emblematic and are replete with great and momentous lessons, but only for those who care to meditate.
b
See 2:153.
240
These are the 11th, 12th and 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in glorifying God. They are called Ayyamut-Tashriq, i.e. the days of brightness and beauty.
241
The underlying object of the Pilgrimage is the attainment of Taqwa (righteousness), the very word with which the Qur’an began its commandments about Hajj in 2:198, thus emphasizing that mere outward observance of certain rites is meaningless unless they are accompanied by the spirit of righteousness which should underlie all actions of man.
242
The different objects and places which play an important part in Pilgrimage are spoken of in the Qur’an as Sha‘a’irullah (2:159; 5:3; 22:33) or the Signs of God, which signifies that they are intended to serve only as symbols to impress upon the minds of pilgrims their inward significance. The Ka‘bah, round which thousands of pilgrims perform the circuit and towards which all Muslims turn while offering their Prayers wherever they may happen to be, recalls to their minds Divine Unity and the Majesty of God. It also reminds them of the unity of mankind. The act of running between Safa and Marwah calls to the minds of pilgrims the story, full of pathos, of Hagar and Ishmael, reminding them how God provides for His helpless servants even in the solitude of a great wilderness. Mina, derived from Umniyyah (an object or a desire), reminds the pilgrim that he goes there with the "object" or the "desire" of meeting God. Mash‘arul-Haram meaning, the sacred symbol, hints that the final stage
اِنَّمَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ اَوۡثٰنًا وَّتَخۡلُقُوۡنَ اِفۡکًا ۚ اِنَّ الَّذِیۡنَ تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ لَا یَمۡلِکُوۡنَ لَکُمۡ رِزۡقًا فَابۡتَغُوۡا عِنۡدَ اللّٰہِ الرِّزۡقَ وَاعۡبُدُوۡہُ وَاشۡکُرُوۡا لَہٗۤ ۖ اِلَیۡہِ تُرۡجَعُوۡنَ
22:72.
22:72.
10:19; 16:72; 22:72.
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
a
22:72.
a
10:19; 16:72; 22:72.
2952
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
b
22:72.
اٰمَنَ الرَّسُوۡلُ بِمَاۤ اُنۡزِلَ اِلَیۡہِ مِنۡ رَّبِّہٖ وَالۡمُؤۡمِنُوۡنَ ۚ کُلٌّ اٰمَنَ بِاللّٰہِ وَمَلٰٓئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡ رُّسُلِہٖ ۚ وَقَالُوۡا سَمِعۡنَا وَاَطَعۡنَا ۖ غُفۡرَانَکَ رَبَّنَا وَاِلَیۡکَ الۡمَصِیۡرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
فِیۡہِ اٰیٰتٌۢ بَیِّنٰتٌ مَّقَامُ اِبۡرٰہِیۡمَ ۖ وَمَنۡ دَخَلَہٗ کَانَ اٰمِنًا ۗ وَلِلّٰہِ عَلَی النَّاسِ حِجُّ الۡبَیۡتِ مَنِ اسۡتَطَاعَ اِلَیۡہِ سَبِیۡلًا ۚ وَمَنۡ کَفَرَ فَاِنَّ اللّٰہَ غَنِیٌّ عَنِ الۡعٰلَمِیۡنَ
2:126.
14:36; 28:58; 29:68.
22:28.
After alluding to the historical evidence in favour of the Ka‘bah, the Qur’an proceeds to adduce three reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the Centre of God’s religion for all times: (a) Abraham, the great Patriarch prayed here; (b) it gives peace and security; (c) it shall ever remain the Centre to which men from different countries and diverse nations will resort for Pilgrimage.
2:126.
14:36; 28:58; 29:68.
22:28.
Commentary:
After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.
The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.
The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.
The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.
Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.
The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.
The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".
The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.
Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.
c
2:126.
d
14:36; 28:58; 29:68.
e
22:28.
263
在提及有利于天房的历史证据后, «古兰经» 接着列举三个原因来说明天房是有资格被选定为朝向的, 即那里在任何时候都是安拉的宗教中心: (a) 伟大的众圣之父, 伊布拉欣在此祈祷过; (b) 这里和平安全; (c) 它将永远是各国人民和不同的民族朝觐的中心。
b
2:126.
c
14:36; 28:58; 29:68.
d
22:28.
384
Commentary:
After alluding to the historical evidence in favour of the Ka‘bah, the Quran proceeds to state that reason also demands that the Ka‘bah should be adopted as the Qiblah. The verse gives reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the centre of God’s religion.
The first reason, as hinted in the words, the place of Abraham, is that Abraham came and prayed here. Jews and Christians, to both of whom Abraham is worthy of great reverence, have to admit that Abraham visited the place. Therefore, it cannot be denied that it is a blessed place.
The second reason, referred to in the words whoso enters it enters peace, is that the Ka‘bah not only promises but also affords peace and security to those who enter it. This promise has been literally fulfilled. Temporally, God has ever protected it against wars and invasions both in ancient and modern times. The way in which Abrahah, ruler of Yemen, and his hosts were destroyed when they tried to invade the Ka‘bah and the way in which this territory, which then formed a part of the dominion of Turkey, was kept outside the conflict during the First World War (1914-18) afford remarkable instances of how miraculously God protects the Ka‘bah. Unlike the sacred places of other nations, it has never fallen into the hands of a people who would not revere it. Even in the Days of Ignorance when the different tribes of pagan Arabia were constantly at war with one another, the territory of the Ka‘bah was held to be sacred and no fighting was allowed therein. Spiritually, also, it is a place of security for those who enter it in the spiritual sense, i.e.embrace the religion of Islam. They become recipients of divine favours and enjoy security from the punishment of God.
The third reason which entitles the Ka‘bah to be adopted as the Qiblah is hinted at in the words, pilgrimage to the House is a duty which men…owe to God. The verse contains an implied promise on the part of God that the Ka‘bah shall ever continue to be the centre to which men of different countries and diverse nations will resort for Pilgrimage. The fulfilment of this promise is proof of the fact that the Ka‘bah has indeed been designed by God to be the Qiblah of all nations.
Every Muslim who can find a way to Mecca is bound to perform Pilgrimage to the Ka‘bah once in his lifetime. If he performs it more than once, it is regarded as a supererogatory act of devotion.
The words, who can find a way thither, embody three conditions: (1) one should have the necessary conveyance for performing the journey; (2) one should have the necessary money to bear the expenses; and (3) there should be peace and security on the way (Dawud). If a person is sick, he is supposed to have no "way" and Pilgrimage does not become obligatory on him.
The words, and whoever disbelieves (let him remember) that Allah is surely independent of all creatures, signify that whoever refuses to accept the Ka‘bah as the Qiblah, in spite of the arguments given in its favour, should remember that these commandments have been given for the good of man himself; so if he does not act upon them, he only harms himself and does no harm to God, Who is "Independent of all creatures".
The object of Pilgrimage is to accustom men to leave their home and country and suffer separation from relatives and friends for the sake of God. The Pilgrimage to Mecca is also a symbol of the respect shown to places where the will of God was specially manifested and a reminder of the incidents connected with that manifestation. It reminds believers of the long and hazardous journey of Abraham and Ishmael to the desert valley of Mecca and of Ishmael’s being left in that desert by Abraham; it tells them in speechless eloquence how those who make sacrifices in the way of God are protected and honoured by him; and it fosters their faith in the power and might of God. Again, the pilgrim, on finding himself near the place which has, from the beginning of the world, been dedicated to the worship of God, is sure to experience a peculiar spiritual association with those who have, through centuries, been bound together by the love and remembrance of God.
Beside this, the Pilgrimage to Mecca has great social and political significance; for Muslims from all parts of the world who meet here once a year can exchange views and establish and renew relations of love and brotherhood. They have opportunities of acquainting themselves with the problems that confront Muslims in different countries, of copying one another’s good points, profiting by one another’s experience and of cooperating with one another. It is, however, a matter of great regret that at present little advantage is being taken of this aspect of the Pilgrimage.
c
2:126.
d
14:36; 28:58; 29:68.
e
22:28.
444
After alluding to the historical evidence in favour of the Ka‘bah, the Qur’an proceeds to adduce three reasons to show that the Ka‘bah is entitled to be adopted as the Qiblah or the Centre of God’s religion for all times: (a) Abraham, the great Patriarch prayed here; (b) it gives peace and security; (c) it shall ever remain the Centre to which men from different countries and diverse nations will resort for Pilgrimage.
اَللّٰہُ یَبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ ثُمَّ اِلَیۡہِ تُرۡجَعُوۡنَ
29:20.
29:20.
d
29:20.
a
See 29:20.
2998
Commentary:
The present verse further develops the theme of its predecessor that through Islam God is bringing into being a new creation and a new order. See also 29:20.
d
29:20.
قُل لِّلّٰہِ الشَّفٰعَۃُ جَمِیۡعًا ۖ لَّہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ ثُمَّ اِلَیۡہِ تُرۡجَعُوۡنَ
See {85}.
Commentary:
The verse refutes the false plea of idolaters that they worship their self-devised deities because they believe that they will intercede for them with God the Almighty and will bring them near to Him (39:4). "All intercession rests with Allah," says the verse, and "who is he that will intercede with Him except by His permission?" (2:256). See also 2:49.
3468
Commentary:
The verse refutes the false plea of idolaters that they worship their self-devised deities because they believe that they will intercede for them with God the Almighty and will bring them near to Him (39:4). "All intercession rests with Allah," says the verse, and "who is he that will intercede with Him except by His permission?" (2:256). See also 2:49.
2582
See {85}.
بَل رَّفَعَہُ اللّٰہُ اِلَیۡہِ ۚ وَکَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا
تورات میں ہے کہ جو صلیب پر مرے یعنی کاٹھ پر لٹکایا جائے وہ لعنتی ہوتا ہے۔ (استثناء باب ۲۱ آیت ۲۳)
2:254; 3:56; 7:177; 58:12.
The Jews exultingly claimed to have killed Jesus on the cross and thus to have proved that his claim to be a Divine Prophet was not true. The verse along with the preceding one contains a strong refutation of the charge and clears him of the insinuated blemish and speaks of his spiritual elevation and of his having been honoured in the presence of God. There is absolutely no reference in the verse to his physical ascension to heavens. It only says that God exalted him towards Himself which clearly signifies a spiritual exaltation, because no fixed abode can be assigned to God.
2:254; 3:56; 7:177; 58:12.
Important Words:
رفعه (exalted him). See 2:64.
Commentary:
The words, On the contrary, Allah exalted him to Himself, constitute a reply to the taunt embodied in the words of the Jews: We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah (4:158). The verse thus purports to say that he whom the Jews so exultingly claimed to have killed on the cross was never so killed but was exalted to God Himself and granted His nearness. There is no reference here whatever to the supposed physical ascension of Jesus to the skies. The verse only contains a refutation of the allegation of the Jews that, having become accursed by crucifixion, Jesus had become spiritually fallen and degraded, and was, as it were, driven away from the presence of God. In refutation of this charge the verse clears him of the insinuated blemish by speaking of his spiritual exaltation.
It should also be noted that the Quran does not say here that Allah raised Jesus towards the skies, but only that He exalted him towards Himself, which clearly signifies not a physical but a spiritual exaltation, because no fixed abode can be, or has ever been, assigned to God. It is a pity that such an ennobled and holy spiritual significance of the verse should be distorted and debased to prove the utterly unfounded notion that Jesus was taken up to the heavens alive. The Quran would not accept the idea of a human being being physically taken up into the skies even if it were the Holy Prophet himself (17:94). See also note on 3:56.
a
2:254; 3:56; 7:177; 58:12.
360
犹太人欣喜地声称已经在十字架上杀死了伊撒, 这样来证明他声称自已为安拉的先知这件事是假的。这节经文和上一节经文都强烈驳斥了这一指控, 并为他清除了暗加给他的玷辱; 谈到他高尚的精神以及安拉赐予他的荣耀。经文中绝未述及他肉体升天。这里只说了安拉赞扬了他接近安拉, 这就清楚地意指是一种精神上的赞扬, 因为不能给安拉指定一个固定的所在。
4
تورات میں ہے کہ جو صلیب پر مرے یعنی کاٹھ پر لٹکایا جائے وہ لعنتی ہوتا ہے۔ (استثناء باب ۲۱ آیت ۲۳)
a
2:254; 3:56; 7:177; 58:12.
622
Important Words:
رفعه (exalted him). See 2:64.
Commentary:
The words, On the contrary, Allah exalted him to Himself, constitute a reply to the taunt embodied in the words of the Jews: We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah (4:158). The verse thus purports to say that he whom the Jews so exultingly claimed to have killed on the cross was never so killed but was exalted to God Himself and granted His nearness. There is no reference here whatever to the supposed physical ascension of Jesus to the skies. The verse only contains a refutation of the allegation of the Jews that, having become accursed by crucifixion, Jesus had become spiritually fallen and degraded, and was, as it were, driven away from the presence of God. In refutation of this charge the verse clears him of the insinuated blemish by speaking of his spiritual exaltation.
It should also be noted that the Quran does not say here that Allah raised Jesus towards the skies, but only that He exalted him towards Himself, which clearly signifies not a physical but a spiritual exaltation, because no fixed abode can be, or has ever been, assigned to God. It is a pity that such an ennobled and holy spiritual significance of the verse should be distorted and debased to prove the utterly unfounded notion that Jesus was taken up to the heavens alive. The Quran would not accept the idea of a human being being physically taken up into the skies even if it were the Holy Prophet himself (17:94). See also note on 3:56.
a
2:254; 3:56; 7:177; 58:12.
700
The Jews exultingly claimed to have killed Jesus on the cross and thus to have proved that his claim to be a Divine Prophet was not true. The verse along with the preceding one contains a strong refutation of the charge and clears him of the insinuated blemish and speaks of his spiritual elevation and of his having been honoured in the presence of God. There is absolutely no reference in the verse to his physical ascension to heavens. It only says that God exalted him towards Himself which clearly signifies a spiritual exaltation, because no fixed abode can be assigned to God.
لَّنۡ یَّسۡتَنۡکِفَ الۡمَسِیۡحُ اَنۡ یَّکُوۡنَ عَبۡدًا لِّلّٰہِ وَلَا الۡمَلٰٓئِکَۃُ الۡمُقَرَّبُوۡنَ ۚ وَمَنۡ یَّسۡتَنۡکِفۡ عَنۡ عِبَادَتِہٖ وَیَسۡتَکۡبِرۡ فَسَیَحۡشُرُہُمۡ اِلَیۡہِ جَمِیۡعًا
5:117, 118.
5:117, 118.
5:117, 118.
Important Words:
یستنکف (will disdain) is derived from استنکف which is derived from نکف. They say نکف عنه i.e. he disdained it and turned away from it. استنکف الرجل means, the man was or became proud and vain, disdaining others. استنکف من کذا means, he kept back or turned away from it, or he disdained it by way of pride, vanity or haughtiness (Aqrab).
f
5:117, 118.
a
5:117, 118.
636
Important Words:
یستنکف (will disdain) is derived from استنکف which is derived from نکف. They say نکف عنه i.e. he disdained it and turned away from it. استنکف الرجل means, the man was or became proud and vain, disdaining others. استنکف من کذا means, he kept back or turned away from it, or he disdained it by way of pride, vanity or haughtiness (Aqrab).
d
5:117, 118.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَاعۡتَصَمُوۡا بِہٖ فَسَیُدۡخِلُہُمۡ فِیۡ رَحۡمَۃٍ مِّنۡہُ وَفَضۡلٍ وَّیَہۡدِیۡہِمۡ اِلَیۡہِ صِرٰطًا مُّسۡتَقِیۡمًا
3:102; 4:147.
3:102; 4:147.
3:102; 4:147.
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
d
3:102; 4:147.
c
3:102; 4:147.
638
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
b
3:102; 4:147.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَابۡتَغُوۡۤا اِلَیۡہِ الۡوَسِیۡلَۃَ وَجٰہِدُوۡا فِیۡ سَبِیۡلِہٖ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
17:58.
9:41; 22:79.
وَسِيْلَة (Wasilah) 意指接近一事物的一种方法; 帝王赐予的荣誉品位; 学衔或等级;密切关系, 一种连系或关系 (Lane)。这个单词的意思并不是 “安拉和人类之间的一个中间人 (说情人)”。这后一个意义非但阿拉伯文中无此用法, 而且与
«古兰经» 教义和穆圣的言论也是相反的。一般在 “唤礼” 之后的那句祈祷中有这句话, “安拉啊! 给予穆罕默德 وَسِيْلَة (Wasilah) 吧,” 意思是, 愿安拉赐予穆圣日趋接近他的恩惠, 而不是穆圣可以要某人在他和安拉之间作一个说情人。
17:58.
9:41; 22:79.
Wasilah signifies, a means of access to a thing; honourable rank with a king; degree; affinity, a tie or connection (Lane). The word does not mean "an intermediary between God and man." This latter meaning is not only unsupported by the usage of the Arabic language, but is also opposed to the Qur’an and the sayings of the Holy Prophet. The prayer after the usual 'Call to Prayer' includes the words, "O God! Give Muhammad Wasilah," meaning that God may vouchsafe to the Prophet increasing nearness to Himself, and not that the Prophet may have someone to act as intermediary between him and God.
17:58.
9:41; 22:79.
Important Words:
الوسیلة (way of approach) is the noun-infinitive from وسل. They say وسل الی الله بعمل i.e. he did a deed by which he became near to God. وسل الیه بکذا means, he sought to bring himself near to him, or to approach or gain access to him, or to advance himself in his favour. وسیلة therefore, signifies, a means of access to a thing; a means of becoming near to, or intimate with, a thing or person; honourable rank with a king; degree; affinity; a tie or connection (Lane).
Commentary:
It is wrong to interpret the word الوسیلة as meaning "an intermediary between man and God"; such an interpretation is not only unsupported by the usage of the Arabic language, but is also opposed to the teachings of the Quran and the sayings of the Holy Prophet. The Quran says that those whom people invoke beside God and whom they desire to make intermediaries between themselves and God, in order to attain His nearness, are themselves in need of attaining His nearness (17:58). The Holy Prophet is also reported to have said: "Ask for وسیلة(nearness of God) for me", i.e. pray to God that He may grant me His special nearness. The prayer after the usual call to Prayer includes the words, "O God! give Muhammad wasilah", meaning that God may vouchsafe to the Prophet increasingly greater nearness to Himself, and not that he may have someone to act as intermediary between him and God. The words that follow, viz. strive in His way, also point to the same interpretation; for they describe the means by which the nearness of God may be attained.
c
17:58.
d
9:41; 22:79.
376
وَسِيْلَة (Wasilah) 意指接近一事物的一种方法; 帝王赐予的荣誉品位; 学衔或等级;密切关系, 一种连系或关系 (Lane)。这个单词的意思并不是 “安拉和人类之间的一个中间人 (说情人)”。这后一个意义非但阿拉伯文中无此用法, 而且与
«古兰经» 教义和穆圣的言论也是相反的。一般在 “唤礼” 之后的那句祈祷中有这句话, “安拉啊! 给予穆罕默德 وَسِيْلَة (Wasilah) 吧,” 意思是, 愿安拉赐予穆圣日趋接近他的恩惠, 而不是穆圣可以要某人在他和安拉之间作一个说情人。
a
17:58.
b
9:41; 22:79.
671
Important Words:
الوسیلة (way of approach) is the noun-infinitive from وسل. They say وسل الی الله بعمل i.e. he did a deed by which he became near to God. وسل الیه بکذا means, he sought to bring himself near to him, or to approach or gain access to him, or to advance himself in his favour. وسیلة therefore, signifies, a means of access to a thing; a means of becoming near to, or intimate with, a thing or person; honourable rank with a king; degree; affinity; a tie or connection (Lane).
Commentary:
It is wrong to interpret the word الوسیلة as meaning "an intermediary between man and God"; such an interpretation is not only unsupported by the usage of the Arabic language, but is also opposed to the teachings of the Quran and the sayings of the Holy Prophet. The Quran says that those whom people invoke beside God and whom they desire to make intermediaries between themselves and God, in order to attain His nearness, are themselves in need of attaining His nearness (17:58). The Holy Prophet is also reported to have said: "Ask for وسیلة(nearness of God) for me", i.e. pray to God that He may grant me His special nearness. The prayer after the usual call to Prayer includes the words, "O God! give Muhammad wasilah", meaning that God may vouchsafe to the Prophet increasingly greater nearness to Himself, and not that he may have someone to act as intermediary between him and God. The words that follow, viz. strive in His way, also point to the same interpretation; for they describe the means by which the nearness of God may be attained.
b
17:58.
c
9:41; 22:79.
743
Wasilah signifies, a means of access to a thing; honourable rank with a king; degree; affinity, a tie or connection (Lane). The word does not mean "an intermediary between God and man." This latter meaning is not only unsupported by the usage of the Arabic language, but is also opposed to the Qur’an and the sayings of the Holy Prophet. The prayer after the usual 'Call to Prayer' includes the words, "O God! Give Muhammad Wasilah," meaning that God may vouchsafe to the Prophet increasing nearness to Himself, and not that the Prophet may have someone to act as intermediary between him and God.
۞ مُنِیۡبِیۡنَ اِلَیۡہِ وَاتَّقُوۡہُ وَاَقِیۡمُوا الصَّلٰوۃَ وَلَا تَکُوۡنُوۡا مِنَ الۡمُشۡرِکِیۡنَ
Mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion must possess certain ordinances and commandments. Of these the top priority goes to Prayer.
Commentary:
The verse means to say that mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion has certain ordinances and commandments also. Of these commandments the top priority goes to Prayer, which must be duly observed. A true religion also teaches that fear lest one should incur the displeasure of God, must govern all our actions.
3012
Commentary:
The verse means to say that mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion has certain ordinances and commandments also. Of these commandments the top priority goes to Prayer, which must be duly observed. A true religion also teaches that fear lest one should incur the displeasure of God, must govern all our actions.
2285
Mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion must possess certain ordinances and commandments. Of these the top priority goes to Prayer.
وَاِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوۡا رَبَّہُمۡ مُّنِیۡبِیۡنَ اِلَیۡہِ ثُمَّ اِذَاۤ اَذَاقَہُمۡ مِّنۡہُ رَحۡمَۃً اِذَا فَرِیۡقٌ مِّنۡہُمۡ بِرَبِّہِمۡ یُشۡرِکُوۡنَ
10:13; 39:9, 50.
10:13; 39:9, 50.
10:13; 39:9, 50.
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
b
10:13; 39:9, 50.
a
10:13; 39:9, 50.
3014
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
a
10:13; 39:9, 50.
وَلَوۡ کَانُوۡا یُؤۡمِنُوۡنَ بِاللّٰہِ وَالنَّبِیِّ وَمَاۤ اُنۡزِلَ اِلَیۡہِ مَا اتَّخَذُوۡہُمۡ اَوۡلِیَآءَ وَلٰکِنَّ کَثِیۡرًا مِّنۡہُمۡ فٰسِقُوۡنَ
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
712
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
784
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
اُحِلَّ لَکُمۡ صَیۡدُ الۡبَحۡرِ وَطَعَامُہٗ مَتٰعًا لَّکُمۡ وَلِلسَّیَّارَۃِ ۖ وَحُرِّمَ عَلَیۡکُمۡ صَیۡدُ الۡبَرِّ مَا دُمۡتُمۡ حُرُمًا ۗ وَاتَّقُوا اللّٰہَ الَّذِیۡۤ اِلَیۡہِ تُحۡشَرُوۡنَ
5:2, 96.
واؤ کے معنے عربی زبان میں ’’لیکن‘‘ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
5:2, 96.
The word "sea" includes rivers, streams, lakes, ponds, etc. See 7:139.
5:2, 96.
Commentary:
The word بحر (sea) here includes rivers, streams, lakes, ponds, etc. See 7:139.
As during the time of Pilgrimage, hunting on land is likely to prove inconvenient and even dangerous to pilgrims visiting the Ka‘bah, whereas the catching of sea-game does not interfere with traffic, so the former has been prohibited and the latter allowed.
b
5:2, 96.
1
واؤ کے معنے عربی زبان میں ’’لیکن‘‘ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
a
5:2, 96.
724
Commentary:
The word بحر (sea) here includes rivers, streams, lakes, ponds, etc. See 7:139.
As during the time of Pilgrimage, hunting on land is likely to prove inconvenient and even dangerous to pilgrims visiting the Ka‘bah, whereas the catching of sea-game does not interfere with traffic, so the former has been prohibited and the latter allowed.
b
5:2, 96.
793
The word "sea" includes rivers, streams, lakes, ponds, etc. See 7:139.
۞ اِنَّمَا یَسۡتَجِیۡبُ الَّذِیۡنَ یَسۡمَعُوۡنَ ۘ وَالۡمَوۡتٰی یَبۡعَثُہُمُ اللّٰہُ ثُمَّ اِلَیۡہِ یُرۡجَعُوۡنَ
اس آیت سے ثابت ہے کہ قرآن کریم میں مردہ کا لفظ حق سے محروم کے لئے بھی استعمال ہوتا ہے ان معنوں کو مفسرین نے مسیحؑ کے متعلق استعمال نہیں کیا اور قرآن کریم میں مشرکانہ خیالات داخل کر دئے ہیں۔
This shows that the word Mauta has also been used in the Qur’an about those deprived of truth.
The verse mentions two classes of men: (a) Those who are good at heart and listen to, and readily accept, the truth; and (b) those who are potentially dead but are fit for spiritual regeneration. God will quicken them with a Sign and then they will also listen and embrace Islam.
Commentary:
The verse signifies that those who are good of heart and are willing to listen will readily accept the truth as the result of preaching. As for those who are potentially dead but are fit for rejuvenation, God will quicken them with a sign and then they will listen and embrace Islam. Thus, it was that when God showed His sign at the Fall of Mecca, the whole of Arabia embraced Islam, and the Word of God was fulfilled.
2
اس آیت سے ثابت ہے کہ قرآن کریم میں مردہ کا لفظ حق سے محروم کے لئے بھی استعمال ہوتا ہے ان معنوں کو مفسرین نے مسیحؑ کے متعلق استعمال نہیں کیا اور قرآن کریم میں مشرکانہ خیالات داخل کر دئے ہیں۔
784
Commentary:
The verse signifies that those who are good of heart and are willing to listen will readily accept the truth as the result of preaching. As for those who are potentially dead but are fit for rejuvenation, God will quicken them with a sign and then they will listen and embrace Islam. Thus, it was that when God showed His sign at the Fall of Mecca, the whole of Arabia embraced Islam, and the Word of God was fulfilled.
844A
This shows that the word Mauta has also been used in the Qur’an about those deprived of truth.
845
The verse mentions two classes of men: (a) Those who are good at heart and listen to, and readily accept, the truth; and (b) those who are potentially dead but are fit for spiritual regeneration. God will quicken them with a Sign and then they will also listen and embrace Islam.
بَلۡ اِیَّاہُ تَدۡعُوۡنَ فَیَکۡشِفُ مَا تَدۡعُوۡنَ اِلَیۡہِ اِنۡ شَآءَ وَتَنۡسَوۡنَ مَا تُشۡرِکُوۡنَ
10:23, 24.
10:23, 24.
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
10:23-24.
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
e
10:23, 24.
a
10:23-24.
788
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
a
10:23, 24.
848
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
وَہُوَ الَّذِیۡ یَتَوَفّٰٮکُمۡ بِالَّیۡلِ وَیَعۡلَمُ مَا جَرَحۡتُمۡ بِالنَّہَارِ ثُمَّ یَبۡعَثُکُمۡ فِیۡہِ لِیُقۡضٰۤی اَجَلٌ مُّسَمًّی ۖ ثُمَّ اِلَیۡہِ مَرۡجِعُکُمۡ ثُمَّ یُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
39:43.
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
39:43.
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
427
这里所说的 “时期” 是由一个人从他出生时候起被赋予的才能和能力所决定的, 而且按照他正确或错误地使用它而可以延长或缩短。这里并没有述及安拉永恒的知识。
a
39:43.
806
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
855
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
856
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
وَاَنۡ اَقِیۡمُوا الصَّلٰوۃَ وَاتَّقُوۡہُ ۚ وَہُوَ الَّذِیۡۤ اِلَیۡہِ تُحۡشَرُوۡنَ
4:78; 22:79; 24:57.
4:78; 22:79; 24:57.
a
4:78; 22:79; 24:57.
a
4:78; 22:79; 24:57.
818
Commentary:
The concluding theme of the preceding verse has been continued in the present one.
b
4:78; 22:79; 24:57.
وَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ قَالَ اُوۡحِیَ اِلَیَّ وَلَمۡ یُوۡحَ اِلَیۡہِ شَیۡءٌ وَّمَنۡ قَالَ سَاُنۡزِلُ مِثۡلَ مَاۤ اَنۡزَلَ اللّٰہُ ۗ وَلَوۡ تَرٰۤی اِذِ الظّٰلِمُوۡنَ فِیۡ غَمَرٰتِ الۡمَوۡتِ وَالۡمَلٰٓئِکَۃُ بَاسِطُوۡۤا اَیۡدِیۡہِمۡ اَخۡرِجُوۡۤا اَنۡفُسَکُمُ ۖ الۡیَوۡمَ تُجۡزَوۡنَ عَذَابَ الۡہُوۡنِ بِمَا کُنۡتُمۡ تَقُوۡلُوۡنَ عَلَی اللّٰہِ غَیۡرَ الۡحَقِّ وَکُنۡتُمۡ عَنۡ اٰیٰتِہٖ تَسۡتَکۡبِرُوۡنَ
46:21.
6:22; 7:38; 10:18; 11:19; 61:8.
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
6:22; 7:38; 10:18; 11:19; 61:8.
46:21.
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
836
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
46:21.
d
6:22; 7:38; 10:18; 11:19; 61:8.
877
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
وَلِتَصۡغٰۤی اِلَیۡہِ اَفۡئِدَۃُ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ وَلِیَرۡضَوۡہُ وَلِیَقۡتَرِفُوۡا مَا ہُمۡ مُّقۡتَرِفُوۡنَ
پہلے لکھا جا چکا ہے کہ عمل کی جزا کے طور پر اگر عمل کا لفظ استعمال کیا جائے تو عربی میں اس کے معنے اس عمل کی جزا کے ہوتے ہیں۔ چونکہ اس آیت کا لفظی ترجمہ بھی یہ ہے کہ ’’تاوہ کمالیں جو وہ کما رہے ہیں‘‘ ہم نے یہ ترجمہ کیا ہے کہ تا وہ اپنے اعمال کا نتیجہ دیکھ لیں۔ نیز اگلی آیت نمبر۱۲۱ میں اللہ تعالیٰ نے اس مضمون کو اسی عبارت میں بیان کیا ہے جو ہم نے ترجمہ میں لکھی ہے۔
That they may persist in their evil course. The words also mean that they experience the consequences of what they earn.
Important Words:
یقترفوا (they may earn) is derived from اقترف which again is derived from قرف. They say قرف لعیاله i.e. he earned for his family. قرف علی القوم means, he transgressed against the people and lied. قرف الرجل means, the man lied and mixed truth with falsehood. قرف الشیء means, he peeled the skin or bark (of a tree, etc.). اقترف الرجل means, the man earned, especially an evil. اقترف الذنب means, he committed the sin (Aqrab).
Commentary:
The subject of the previous verse is continued here. Wicked leaders from among the common people and from among the big people suggest to one another gilded speech and fallacious reasoning in order to deceive the weak-minded and in order to attract towards themselves the hearts of disbelievers with a view to winning their applause and making them persist in their evil course against the Prophets.
1
پہلے لکھا جا چکا ہے کہ عمل کی جزا کے طور پر اگر عمل کا لفظ استعمال کیا جائے تو عربی میں اس کے معنے اس عمل کی جزا کے ہوتے ہیں۔ چونکہ اس آیت کا لفظی ترجمہ بھی یہ ہے کہ ’’تاوہ کمالیں جو وہ کما رہے ہیں‘‘ ہم نے یہ ترجمہ کیا ہے کہ تا وہ اپنے اعمال کا نتیجہ دیکھ لیں۔ نیز اگلی آیت نمبر۱۲۱ میں اللہ تعالیٰ نے اس مضمون کو اسی عبارت میں بیان کیا ہے جو ہم نے ترجمہ میں لکھی ہے۔
855
Important Words:
یقترفوا (they may earn) is derived from اقترف which again is derived from قرف. They say قرف لعیاله i.e. he earned for his family. قرف علی القوم means, he transgressed against the people and lied. قرف الرجل means, the man lied and mixed truth with falsehood. قرف الشیء means, he peeled the skin or bark (of a tree, etc.). اقترف الرجل means, the man earned, especially an evil. اقترف الذنب means, he committed the sin (Aqrab).
Commentary:
The subject of the previous verse is continued here. Wicked leaders from among the common people and from among the big people suggest to one another gilded speech and fallacious reasoning in order to deceive the weak-minded and in order to attract towards themselves the hearts of disbelievers with a view to winning their applause and making them persist in their evil course against the Prophets.
900A
That they may persist in their evil course. The words also mean that they experience the consequences of what they earn.
وَمَا لَکُمۡ اَلَّا تَاۡکُلُوۡا مِمَّا ذُکِرَ اسۡمُ اللّٰہِ عَلَیۡہِ وَقَدۡ فَصَّلَ لَکُمۡ مَّا حَرَّمَ عَلَیۡکُمۡ اِلَّا مَا اضۡطُرِرۡتُمۡ اِلَیۡہِ ۗ وَاِنَّ کَثِیۡرًا لَّیُضِلُّوۡنَ بِاَہۡوَآئِہِمۡ بِغَیۡرِ عِلۡمٍ ۗ اِنَّ رَبَّکَ ہُوَ اَعۡلَمُ بِالۡمُعۡتَدِیۡنَ
2:174; 5:4, 5; 6:146; 16:116.
2:174; 5:4, 5; 6:146; 16:116.
2:174; 5:4-5; 6:146; 16:116.
Commentary:
In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.
The words, He has already explained, refer to 16:116, which was revealed earlier.
The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.
The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.
g
2:174; 5:4, 5; 6:146; 16:116.
a
2:174; 5:4-5; 6:146; 16:116.
861
Commentary:
In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.
The words, He has already explained, refer to 16:116, which was revealed earlier.
The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.
The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.
c
2:174; 5:4, 5; 6:146; 16:116.
یُدَبِّرُ الۡاَمۡرَ مِنَ السَّمَآءِ اِلَی الۡاَرۡضِ ثُمَّ یَعۡرُجُ اِلَیۡہِ فِیۡ یَوۡمٍ کَانَ مِقۡدَارُہٗۤ اَلۡفَ سَنَۃٍ مِّمَّا تَعُدُّوۡنَ
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
1016
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
1
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
3062
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
2323
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
وَلَمَّا رَجَعَ مُوۡسٰۤی اِلٰی قَوۡمِہٖ غَضۡبٰنَ اَسِفًا قَالَ بِئۡسَمَا خَلَفۡتُمُوۡنِیۡ مِنۡۢ بَعۡدِیۡۤ ۖ اَعَجِلۡتُمۡ اَمۡرَ رَبِّکُمۡ ۖ وَاَلۡقَی الۡاَلۡوَاحَ وَاَخَذَ بِرَاۡسِ اَخِیۡہِ یَجُرُّہٗۤ اِلَیۡہِ ۚ قَالَ ابۡنَ اُمَّ اِنَّ الۡقَوۡمَ اسۡتَضۡعَفُوۡنِیۡ وَکَادُوۡا یَقۡتُلُوۡنَنِیۡ فَلَا تُشۡمِتۡ بِیَ الۡاَعۡدَآءَ وَلَا تَجۡعَلۡنِیۡ مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ
حضرت موسیٰ علیہ السلام قوم کے شرک کی وجہ سے غصہ میں بھرے ہوئے تھے اور زیادہ غصہ بھائی پر تھا کہ قوم میں شرک کے ظاہر ہونے پران سے لڑ کیوں نہ پڑے اور انہی پر زیادہ غصہ ظاہر کیا تاکہ باقی قوم ڈر جائے اور اصلاح کر لے۔
20:87.
20:95.
Moses seized Aaron by the head, not because the latter had countenanced or supported calf-worship, as he is represented to have done in the Bible (Exod. 32: 2-4), but because he did not successfully prevent the people from worshipping the calf. Display of anger on the part of Moses was due, not to any religious or legal offence committed by Aaron, but to his failure to manage affairs properly in his absence. The anger was justified because a great sacrilege had been committed and the whole work of Moses’s life was put in jeopardy.
Aaron appealed to Moses’s feelings of tenderness and brotherly affection.
20:87.
20:95.
Important Words:
فلاتشمت (make not rejoice). تشمت is formed from اشمت which is derived from شمت. They say شمت or شمت به i.e. he (an enemy) rejoiced; or he (someone) rejoiced at his enemy’s affliction. اشمته الله به means, God made him (the enemy) rejoice at his affliction. شمت علی العاطس means, he prayed for the sneezer that he might not be in a state in which his enemy might rejoice at his affliction (Lane).
Commentary:
When the return of Moses was delayed owing to the ten additional nights, his followers became impatient and thought that he was lost. They expressed their impatience in the words "we wot not what is become of him" (Exod. 32:1).
According to the Bible, Moses cast the tablets out of his hands and broke them beneath the Mount, so that they had to be renewed (Exod. 32:19; 34:1). But this is not borne out by the Quran which simply states, And he put down the tablets and this is more in harmony with the dignity of a Prophet.
Moses caught hold of Aaron’s head, not because the latter had abetted calf-worship, as he is represented to have done in the Bible (Exod. 32:2-4), but because he did not successfully prevent the people from worshipping the calf. As Moses’ representative, he should have effectively prevented the people from idol-worship, but he failed to do so. So the display of anger on the part of Moses was due not to any religious or legal offence committed by Aaron, but to his failure to manage affairs properly in the absence of Moses. Aaron had hoped that Moses would set things right on his return. That was only an error of judgement or lack of proper control, not a legal or religious offence.
The way in which Moses treated Aaron also shows that the latter was subordinate to the former. The treatment, however, should not be taken as a display of rough manners on the part of Moses. The anger of Moses was justified because a great sacrilege had been committed and the very work of his life was jeopardized; and Aaron being subordinate to Moses, the latter was entitled to take disciplinary action.
The words, Son of my mother, were used by Aaron not because Moses was a half-brother to him but because he wished to make an effective appeal to his feelings of tenderness and affection, and in this he succeeded.
The meaning of the particle مع (with) in the clause, and place me not with the unjust people, helps to explain its real sense in 4:70. Here, as well as there the particle gives the meaning of "among".
a
20:87.
b
20:95.
1
حضرت موسیٰ علیہ السلام قوم کے شرک کی وجہ سے غصہ میں بھرے ہوئے تھے اور زیادہ غصہ بھائی پر تھا کہ قوم میں شرک کے ظاہر ہونے پران سے لڑ کیوں نہ پڑے اور انہی پر زیادہ غصہ ظاہر کیا تاکہ باقی قوم ڈر جائے اور اصلاح کر لے۔
a
20:87.
b
20:95.
1040
Important Words:
فلاتشمت (make not rejoice). تشمت is formed from اشمت which is derived from شمت. They say شمت or شمت به i.e. he (an enemy) rejoiced; or he (someone) rejoiced at his enemy’s affliction. اشمته الله به means, God made him (the enemy) rejoice at his affliction. شمت علی العاطس means, he prayed for the sneezer that he might not be in a state in which his enemy might rejoice at his affliction (Lane).
Commentary:
When the return of Moses was delayed owing to the ten additional nights, his followers became impatient and thought that he was lost. They expressed their impatience in the words "we wot not what is become of him" (Exod. 32:1).
According to the Bible, Moses cast the tablets out of his hands and broke them beneath the Mount, so that they had to be renewed (Exod. 32:19; 34:1). But this is not borne out by the Quran which simply states, And he put down the tablets and this is more in harmony with the dignity of a Prophet.
Moses caught hold of Aaron’s head, not because the latter had abetted calf-worship, as he is represented to have done in the Bible (Exod. 32:2-4), but because he did not successfully prevent the people from worshipping the calf. As Moses’ representative, he should have effectively prevented the people from idol-worship, but he failed to do so. So the display of anger on the part of Moses was due not to any religious or legal offence committed by Aaron, but to his failure to manage affairs properly in the absence of Moses. Aaron had hoped that Moses would set things right on his return. That was only an error of judgement or lack of proper control, not a legal or religious offence.
The way in which Moses treated Aaron also shows that the latter was subordinate to the former. The treatment, however, should not be taken as a display of rough manners on the part of Moses. The anger of Moses was justified because a great sacrilege had been committed and the very work of his life was jeopardized; and Aaron being subordinate to Moses, the latter was entitled to take disciplinary action.
The words, Son of my mother, were used by Aaron not because Moses was a half-brother to him but because he wished to make an effective appeal to his feelings of tenderness and affection, and in this he succeeded.
The meaning of the particle مع (with) in the clause, and place me not with the unjust people, helps to explain its real sense in 4:70. Here, as well as there the particle gives the meaning of "among".
a
20:87.
b
20:95.
1055
Moses seized Aaron by the head, not because the latter had countenanced or supported calf-worship, as he is represented to have done in the Bible (Exod. 32: 2-4), but because he did not successfully prevent the people from worshipping the calf. Display of anger on the part of Moses was due, not to any religious or legal offence committed by Aaron, but to his failure to manage affairs properly in his absence. The anger was justified because a great sacrilege had been committed and the whole work of Moses’s life was put in jeopardy.
1056
Aaron appealed to Moses’s feelings of tenderness and brotherly affection.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اسۡتَجِیۡبُوۡا لِلّٰہِ وَلِلرَّسُوۡلِ اِذَا دَعَاکُمۡ لِمَا یُحۡیِیۡکُمۡ ۖ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ یَحُوۡلُ بَیۡنَ الۡمَرۡءِ وَقَلۡبِہٖ وَاَنَّہٗۤ اِلَیۡہِ تُحۡشَرُوۡنَ
معلوم ہوا انسان مردہ انسان کو ہدایت سے زندہ کرتا ہے نہ کہ قبروں میں دفن شدہ مردوں کو ظاہر زندگی دے کر۔
4:60; 8:47; 24:55.
The pronoun "he" refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or, "he" may be taken to refer to both Allah and the Messenger separately, i.e. when Allah calls you or when the Messenger calls you.
The giving of life to the dead when ascribed to a Prophet of God should be taken in its metaphorical or spiritual sense.
The words "Allah comes in between a man and his heart" signify that man (or his ego) has no control over his heart, so he cannot make it obey his dictates. The words may also mean that one should hasten to listen and respond to Divine Call because if one delays doing so, unforeseen circumstances may intervene to make one’s heart hard or rusty and then one may refuse to listen to it.
3:33; 4:60; 8:47; 24:55.
Commentary:
Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.
The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.
The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.
The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.
d
4:60; 8:47; 24:55.
542
使死人得到生命, 如果是由安拉的一个先知来赐给死人生命的话, 应该从譬喻或精神的意义上去理解。
543
“安拉比人更接近他的心” 这句话意指, 人 (或自我) 不能控制他的心灵, 因此不能使他的心灵受他的支配。这句话也意味着人们应该赶快聆听和响应安拉的呼唤, 因为如果延迟而不这么做的话, 不能预见的种种情况可能介入, 使他们的心灵硬化或生锈, 然后可能不肯听从他的呼唤。
1
معلوم ہوا انسان مردہ انسان کو ہدایت سے زندہ کرتا ہے نہ کہ قبروں میں دفن شدہ مردوں کو ظاہر زندگی دے کر۔
a
3:33; 4:60; 8:47; 24:55.
1113
Commentary:
Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.
The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.
The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.
The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.
c
4:60; 8:47; 24:55.
1109A
The pronoun "he" refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or, "he" may be taken to refer to both Allah and the Messenger separately, i.e. when Allah calls you or when the Messenger calls you.
1110
The giving of life to the dead when ascribed to a Prophet of God should be taken in its metaphorical or spiritual sense.
1110A
The words "Allah comes in between a man and his heart" signify that man (or his ego) has no control over his heart, so he cannot make it obey his dictates. The words may also mean that one should hasten to listen and respond to Divine Call because if one delays doing so, unforeseen circumstances may intervene to make one’s heart hard or rusty and then one may refuse to listen to it.
لَوۡ یَجِدُوۡنَ مَلۡجَـًٔا اَوۡ مَغٰرٰتٍ اَوۡ مُدَّخَلًا لَّوَلَّوۡا اِلَیۡہِ وَہُمۡ یَجۡمَحُوۡنَ
Important Words:
یجمحون (rushing uncontrollably) is derived from جمح. They say جمح الفرس i.e. the horse broke loose or ran way and went at random so as not to be turned by anything; or it ran so as to have the mastery over its rider. جمح الرجل means, the man went at random without consideration or aim and not obeying a guide to the right course. جمح مرادہ means, the object of his desire baffled his efforts to attain it. The words ھم یجمحون mean, they hasten or go quickly so that nothing turns them back, like horses that become ungovernable by their riders (Lane & Aqrab).
Commentary:
The preceding verse speaks of the extreme fear of the hypocrites. As one, who is in a state of fear, generally takes to one of the three possible places of rescue, the present verse refers to all those three places, whether real or supposed. These are (1) ملجأ i.e. place of refuge; (2) مغارات i.e. caves; and (3) مدخلا i.e. a hole or a burrow. The first idea of a man in fright is to go to his friends and seek refuge with them. This is referred to in the word ملجأ (place of refuge). If, however, one has no friend to go to, one seeks the shelter of nature in a cave, etc. This is spoken of in the word مغارات (caves). But there may be occasions when even a cave is not available for shelter. In such a case, a frightened man tries to hide his head in any hole or burrow that may happen to be near, just as an animal in fright does. This is referred to in the word مدخلا (hole). Thus, the verse refers to the extreme fear of the hypocrites which they feel when confronted with an opportunity to fight in the way of God.
1213
Important Words:
یجمحون (rushing uncontrollably) is derived from جمح. They say جمح الفرس i.e. the horse broke loose or ran way and went at random so as not to be turned by anything; or it ran so as to have the mastery over its rider. جمح الرجل means, the man went at random without consideration or aim and not obeying a guide to the right course. جمح مرادہ means, the object of his desire baffled his efforts to attain it. The words ھم یجمحون mean, they hasten or go quickly so that nothing turns them back, like horses that become ungovernable by their riders (Lane & Aqrab).
Commentary:
The preceding verse speaks of the extreme fear of the hypocrites. As one, who is in a state of fear, generally takes to one of the three possible places of rescue, the present verse refers to all those three places, whether real or supposed. These are (1) ملجأ i.e. place of refuge; (2) مغارات i.e. caves; and (3) مدخلا i.e. a hole or a burrow. The first idea of a man in fright is to go to his friends and seek refuge with them. This is referred to in the word ملجأ (place of refuge). If, however, one has no friend to go to, one seeks the shelter of nature in a cave, etc. This is spoken of in the word مغارات (caves). But there may be occasions when even a cave is not available for shelter. In such a case, a frightened man tries to hide his head in any hole or burrow that may happen to be near, just as an animal in fright does. This is referred to in the word مدخلا (hole). Thus, the verse refers to the extreme fear of the hypocrites which they feel when confronted with an opportunity to fight in the way of God.
وَعَلَی الثَّلٰثَۃِ الَّذِیۡنَ خُلِّفُوۡا حَتّٰۤی اِذَا ضَاقَتۡ عَلَیۡہِمُ الۡاَرۡضُ بِمَا رَحُبَتۡ وَضَاقَتۡ عَلَیۡہِمۡ اَنۡفُسُہُمۡ وَظَنُّوۡۤا اَنۡ لَّا مَلۡجَاَ مِنَ اللّٰہِ اِلَّاۤ اِلَیۡہِ ثُمَّ تَابَ عَلَیۡہِمۡ لِیَتُوۡبُوۡۤا ۚ اِنَّ اللّٰہَ ہُوَ التَّوَّابُ الرَّحِیۡمُ
9:106.
ان تین صحابہ ؓ کی طرف اشارہ ہے جو منافق نہ تھے‘ محض غلطی کی وجہ سے جنگِ تبوک میں رسول کریم صلی اللہ علیہ وسلم کے ساتھ جانے سے رہ گئے تھے پس چونکہ وہ مومن تھے‘ ان کو رسول کریم صلی اللہ علیہ وسلم نے اللہ تعالیٰ کے حکم سے سزا دی اور جو منافق تھے اُن کو چھوڑ دیا اور سزا نہ دی۔
9:106.
Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi
9:106.
Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.
a
9:106.
1
ان تین صحابہ ؓ کی طرف اشارہ ہے جو منافق نہ تھے‘ محض غلطی کی وجہ سے جنگِ تبوک میں رسول کریم صلی اللہ علیہ وسلم کے ساتھ جانے سے رہ گئے تھے پس چونکہ وہ مومن تھے‘ ان کو رسول کریم صلی اللہ علیہ وسلم نے اللہ تعالیٰ کے حکم سے سزا دی اور جو منافق تھے اُن کو چھوڑ دیا اور سزا نہ دی۔
a
9:106.
1265
Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.
a
9:106.
1223
Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi
اِلَیۡہِ مَرۡجِعُکُمۡ جَمِیۡعًا ۖ وَّعۡدَ اللّٰہِ حَقًّا ۚ اِنَّہٗ یَبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ لِیَجۡزِیَ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ بِالۡقِسۡطِ ۚ وَالَّذِیۡنَ کَفَرُوۡا لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّعَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ
6:165; 11:5; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
6:165; 11:5; 21:94; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
i
6:165; 11:5; 39:8.
j
6:165; 11:5; 39:8.
581
人类不仅在死后要给予新的生命。在那新的生命中将判断和回报他们在今世的行为; 而且在今生也要一代接一代传下去, 务使前人的好事不要被后人废弃, 而要造福后代。صٰلِحٰت (Salihat), 除了好的和正义的工作这个意义以外, 还可意味着为了适合各种特定时机和情况的迫切要求而做出的工作。
a
6:165; 11:5; 21:94; 39:8.
b
10:35; 27:65; 29:20; 30:12, 28.
1280
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
e
6:165; 11:5; 39:8.
f
10:35; 27:65; 29:20; 30:12, 28.
1235
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
وَاَنِ اسۡتَغۡفِرُوۡا رَبَّکُمۡ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ یُمَتِّعۡکُمۡ مَّتٰعًا حَسَنًا اِلٰۤی اَجَلٍ مُّسَمًّی وَّیُؤۡتِ کُلَّ ذِیۡ فَضۡلٍ فَضۡلَہٗ ۖ وَاِنۡ تَوَلَّوۡا فَاِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ کَبِیۡرٍ
11:53, 62; 71:11.
The verse shows that the stage of Taubah comes after, and is higher than, Istighfar in the spiritual development of man. Taubah is an act of sincere and wholehearted turning to God after His protection has been sought against the evil effects of past sins. What better means than this can be imagined to attain God’s nearness?
11:53, 62; 71:11.
Important Words:
کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).
Commentary:
In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.
The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).
Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.
A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.
e
11:53, 62; 71:11.
607
这节经文表明, 悔改这个阶段在人类精神发展过程中出现在祈求宽恕之后, 并高于后者。悔改是对过去罪恶的不良结果求得了安拉的保护之后虔诚和全心全意地归向安拉。为了接近安拉, 还可想象出什么比这更好的方法呢?
a
11:53, 62; 71:11.
1385
Important Words:
کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).
Commentary:
In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.
The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).
Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.
A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.
e
11:53, 62; 71:11.
1295
The verse shows that the stage of Taubah comes after, and is higher than, Istighfar in the spiritual development of man. Taubah is an act of sincere and wholehearted turning to God after His protection has been sought against the evil effects of past sins. What better means than this can be imagined to attain God’s nearness?
وَیٰقَوۡمِ اسۡتَغۡفِرُوۡا رَبَّکُمۡ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ یُرۡسِلِ السَّمَآءَ عَلَیۡکُمۡ مِّدۡرَارًا وَّیَزِدۡکُمۡ قُوَّۃً اِلٰی قُوَّتِکُمۡ وَلَا تَتَوَلَّوۡا مُجۡرِمِیۡنَ
11:4, 62; 71:11.
11:4, 62; 71:11.
It seems that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it.
11:4, 62; 71:11.
Important Words:
مدرارا (pouring down abundant rain) is derived from در which means, it (the milk) was or became copious or abundant; or it flowed copiously or abundantly. They say درت الناقة بلبنھا i.e. the she-camel yielded her milk, or made it to flow, copiously or abundantly. درت السماء بالمطر means, the sky poured down rain abundantly. سماء مدرار means, a sky pouring down abundance of rain. رزق دار means, continual and, uninterrupted sustenance (Lane & Aqrab).
Commentary:
This verse shows that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it. It also hints that the acceptance of a Prophet of God improves and betters not only the moral and spiritual condition of a people but also their material condition and leads to all-round progress and prosperity.
c
11:4, 62; 71:11.
b
11:4, 62; 71:11.
1433
Important Words:
مدرارا (pouring down abundant rain) is derived from در which means, it (the milk) was or became copious or abundant; or it flowed copiously or abundantly. They say درت الناقة بلبنھا i.e. the she-camel yielded her milk, or made it to flow, copiously or abundantly. درت السماء بالمطر means, the sky poured down rain abundantly. سماء مدرار means, a sky pouring down abundance of rain. رزق دار means, continual and, uninterrupted sustenance (Lane & Aqrab).
Commentary:
This verse shows that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it. It also hints that the acceptance of a Prophet of God improves and betters not only the moral and spiritual condition of a people but also their material condition and leads to all-round progress and prosperity.
b
11:4, 62; 71:11.
1324
It seems that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it.
۞ وَاِلٰی ثَمُوۡدَ اَخَاہُمۡ صٰلِحًا ۚ قَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗ ۖ ہُوَ اَنۡشَاَکُمۡ مِّنَ الۡاَرۡضِ وَاسۡتَعۡمَرَکُمۡ فِیۡہَا فَاسۡتَغۡفِرُوۡہُ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ ۚ اِنَّ رَبِّیۡ قَرِیۡبٌ مُّجِیۡبٌ
7:74.
洒姆德 (ثَمُوْد ,Thamud), 是一个阿拉伯单词, 表明这个部族是阿拉伯人种。随便说说, 撒利 (صَالِح, Salih) 可能是从外国名字翻译过来的, 因为 «古兰经» 采用的所有外国名字都不加以释译的, 例如穆撒 (مُوْسى, Musa, Moses)、哈伦 (هَارُوْن, Harun, Aaron)、尤努司 (يُونُسْ, Yunus, Jonah) 和扎格里亚 (زَكَرِيَّا, Zakariyya, Zachariah)。洒姆德人是阿德人的继承人 (7:75), 这意味着阿德也是阿拉伯种族。而且, 阿德人又是努哈 (نُوْح, Noah) 民族的继承人。这说明努哈也是一个阿拉伯人。事实上, 努哈是在美索不达米亚选拔出来的, 这块领土早时在阿拉伯统治之下。希腊历史认为洒姆德族出现在基督时代不久前的一个时期。他们说的希季尔 (حِجْر, Hijr) 即阿格腊 (Agra), 是洒姆德人的故土。他们叫他们 ثَمُوْدِيْنِی (Thamudini) 泰穆德尼并且提到在希季尔附近的一个地方, 那块地方, 根据他们说, 阿拉伯人叫它为法贾耳•纳加(فَجُّ النَّاقَة, Fajjun-Naqah)。普托累米 (Ptolemy, 公元前140年) 说, 在希季尔附近有一块地方叫巴塔纳特 (Badanata)。فُتُوْحُ الشَّامْ (Futuhush-Sham) 的作者阿布•伊司马仪 (اَبُوْاِسْمَاعِيْل, Abu-Isma‘il)说, “洒姆德部族居住在博斯拉 (بُصْرَى, Bosra, --------在叙利亚境内) 和亚丁之间的这块土地上并统治着它。也许他们在向北迁移。”希季尔--------也叫马德英•撒利 (مَدَائِنُ صَالِح, Mada’inu Salih) 看来是这些人的首都。它在麦地那 (مَدِيْنَة, Medina) 和塔布克 (تَبُوْك, Tabuk) 0之间, 它所在的那
个流域叫库拉流域 (وَادِى قُرَى, Wadi Qura)。值得注意的是, «古兰经» 中在不同地方述及先知呼德和撒利, 而且每处都遵循同一个顺序, 即将呼德放在撒利之前, 这实际上是按年序排列的。这表明了 «古兰经» 把历史上久已湮没无闻和模糊不清的那些事实都准确地按它们真正的历史顺序排列。根据有些人的看法, 洒姆德只是阿德、泰尼亚 (عَادْ ثَانِيَة, ‘Ad Thaniyah) 人的另一个名字, 即第二阿德人, 而根据另一些的意见, 他们在第二阿德人之后。洒姆德人统治平原和小山 (7:75)。他们的国家有很多泉水和果园, 园中种有优质枣椰树。他们也耕地种谷 (26:148-149)。
«古兰经» 这一段的叙述由那碑文确证, 该碑文据说在穆阿威亚 (مُعَاوِيَة, Mu‘awiyah) 统治时期有些穆斯林阅读过。他们看来在撒利时代之后不久就开始衰落, 因为在他的时代之后只有几个世纪, 他们的名字在胜利的民族中就再也提不到了。阿拉伯被亚述国王 (公元前722-705) 侵入, 而洒姆德人的名字在他为纪念他的胜利而铭刻一块碑文上列名在被征服的许多部族之间。希腊历史学家中, 迪多罗斯 (Didorus, 公元前80年)、普利尼 (Pliny, 公元前79年) 和普托累米 (Ptolemy) 提到过洒姆德人。当罗马皇帝查士丁尼 (Justinian) 侵入阿拉伯时, 他的军队里有300个洒姆德士兵, 但是在伊斯兰教降临以前, 这个部族全部绝灭了。也可看《大版本的注释》。
7:74.
Thamud, being an Arabic word, shows that the tribe belonged to the Arab stock. It is futile to say that Salih may be the translation of a foreign name, for the Qur’an has adopted all foreign names without translating them such as Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zakariyya (Zachariah). The Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, were successors to the people of Noah. This shows that Noah was also an Arab. In fact, Noah was raised in Mesopotamia, which territory was in early times under Arab rule. Greek historians placed the Thamud tribe in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. They call them Thamudeni and mention a place near Hijr which, according to them, the Arabs called Fajjun-Naqah. Ptolemy (140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the 'Futuhush-Sham,' says, 'The tribe of Thamud filled the land betw
7:74.
Important Words:
مجیب (answers prayers) which literally means answerer of prayers, is derived from جاب. They say جابه i.e. he made a hole through it; or he tore it or cut it; or he hollowed it out. جاب also means, he traversed or crossed or cut through (the land) by journeying. اجابه means, he answered or replied to him. اجاب دعاءہ means, He (God) answered his prayer or accepted his prayer. مجیب means, one who answers or replies. المجیب is one of the names of God and means, the Answerer of prayers; He Who recompenses prayers by gift and acceptance (Lane). See also 2:187
Commentary:
Salih, the name of the Prophet sent to the tribe of Thamud, being an Arabic word, shows that the Thamud were an Arab people. It is futile to say that Salih may be the translation of a foreign name, for the Quran has adopted all foreign names without translating them. The names Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zechariah (Zachariah) may be cited as examples. The Quran further states that the Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, have been spoken of in the Quran as successors to the people of Noah. This shows that Noah was also raised in an Arab territory and belonged to the Arab race. In fact, even historically it has been proved that Noah was raised in Mesopotamia, the territory of which was in early times under Arab rule.
The above fact leads to an interesting inference that Arabic was the language used by man in the beginning of the world, for when Arabia is admitted to be the cradle of the human race, the language of that country will have to be admitted as the mother of all languages.
European scholars hold that in the beginning there was such a language as Samiri, from which sprang Arabic and which subsequently became changed and distorted into other tongues. It is also admitted that Samiri was spoken in the south of Arabia. But the truth is that the different languages spoken in Mesopotamia and Arabia are all offshoots of Arabic.
The clause, He raised you up from the earth, does not mean that the people of Salih were created from the earth. It only means: "You were a lowly and despised people, no better than the earth. Then God raised you to a high position, granted you prosperity and eminence, gave you power and dominion and entrusted to you the task of bettering and improving the condition of the world. In view of your immense responsibility, you should pray for the forgiveness of your errors, so that if there has been any remissness on your part in the discharge of your duties, God may pardon it. In that case, you will receive additional grace from Him".
The verse points to the fact that all things tend to revert to their original condition. Man has been created from the earth and so he tends to revert to it. He should, therefore, bear in mind that he is weak by nature and it is only through the grace of God that he can prosper. So he should repeatedly turn to God that he may be able to maintain progress. Otherwise, his connection with God will become severed and he will drift back to his original low condition. By saying that God is "nigh" the verse warns man that God is very near to him. If he rejects His Message, He can quickly punish him, for His forces do not take long to come. One must not think that though God is near to man, He does not interfere in his affairs. This is clearly wrong; for God does interfere in the affairs of men, answers the prayers of those who call on Him, and comes to their aid.
A note on the tribe of Thamud will not be out of place here. This tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as the home of these people, whom they call Thamudeni. They mention a place near Hijr which, according to them, the Arabs called فج الناقة (Fajjun-Naqqah). Ptolemy (بطلیموس 140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the Futuhush-Sham, says: "The tribe of Thamud filled the land between Bosra (in Syria) and Aden and ruled there. Perhaps they were migrating to the north." The tribes of Himyar and Saba had gained ascendancy in Yemen. When the Thamud who ruled in the south of Ahqaf were ejected from their land, they began to move northwards, first to the Hijaz, then to Tehama and lastly to Hijr. The author of the Tamadduni ‘Arab, however, says, "This is but a mere conjecture." See also Enc. Isl. under Thamud.
In fact, the Arabs think that the Thamud were a branch of the ‘Ad, and, like them, lived in Yemen, and when Himyar rose to power, they drove them towards the Hijaz. This view, however, is not supported by historical evidence, for no trace of them has yet been discovered in the south. Al-Hijr has also been known as Mada’ini Salih or the cities of Salih from ancient times and archaeological discoveries show that it had become subject to the Nabataeans, who were natives of Petra, previous to the Christian era. There have been discovered here many inscriptions in the Nabataean language, and some also in the Yemnite language. Scholars versed in Oriental literature have named these inscriptions as Thamudiyya, i.e. inscriptions belonging to the Thamud. These discoveries lend support to the view of those geographers who hold that the Thamud had migrated from the south to the north; for if it had not been so, their language would not have borne a resemblance to the Yemnite language.
Al-Hijr, which seems to have been the capital of these people, lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. These people held sway here. Speaking of the Thamud, the Quran says: Who hewed out the rocks in the valley (89:10). The Quran represents them as the immediate successors of the ‘Ad (7:75). From 40:31,32, it appears that the Thamud lived before the time of Moses.
Another consideration leads us to the conclusion that they lived even before the time of Abraham. Toward the end of their days they ruled over northern Arabia and southern Palestine. It appears from the Quran that in the time of Moses, these territories were dominated by the Midianites, who were descended from Abraham, Midian being the son of Abraham from Keturah, his third wife (Gen. 25:1,2). The descendants of Keturah lived in these parts, when Joseph was taken from the well and carried to Egypt. This shows that the Thamud had altogether been destroyed or their power had greatly declined before the time of Abraham, otherwise the Midianites would not have been able to take possession of their territory.
It is worthy of note that accounts of the Prophets Hud and Salih have been given at various places in the Quran and everywhere the order observed is the same, viz. the account of Hud precedes that of Salih which is the true chronological order. This shows that the Quran gives accurately and in their true historical order the facts of history long consigned to oblivion and wrapped in obscurity. This refutes the objection frequently urged against the Quran that it fails to observe true historical order in the narration of the events of history. According to some, Thamud is only another name for ‘Adi Thaniyah or the second ‘Ad, while according to others they came after the second ‘Ad. For further discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, vol. 3, p. 219, where, when speaking of the chronological order of the Prophets, it is only Hud and Salih, who are prehistoric Prophets, that are really meant. There is a tradition to the effect that some Muslims read a poetic inscription about the Thamud during the reign of Mu‘awiyah. This tradition is discredited by European critics. The inscription, however, was rediscovered by Captain Haines and Mr. Wellstedt, in 1834. It was published in the Royal Asiatic Society Journal and was reproduced by Mr. Forester in his works. It is in the Himyari language, which was originally a south Arabian tongue. Modern orientalists call it the Himyari inscription. It was discovered at Hisnul-Ghurab, a place near Aden. The following is a translation of it:
No. 1.
"We dwelt, living long and luxuriously in the Zenanas of this spacious mansion: our condition exempt from misfortune and adversity. Rolled in through our channel
The sea, swelling against our castle with angry surge; our fountains flowed, with murmuring fall, above.
The lofty palms: whose keepers planted dry dates in our valley date-grounds; they sowed the arid rice.
We hunted the mountain-goats, and the young hares, with gins and snares; beguiling, we drew forth the fishes.
We walked, with slow, proud gait, in needle-worked many-coloured silk vestments, in whole silks, in grass-green chequered robes.
Over us presided kings far removed from baseness, and stern chastisers of reprobate and wicked men. They noted down for us according to the doctrine of Heber.
Good judgements written in a book to be kept; and we proclaimed our belief in miracles, in the resurrection, in the return into the nostrils of the breath of life.
Made an inroad upon robbers, and would do us violence: collectively we rode forth . . . we and our generous youth, . . . with stiff and sharp-pointed spears; rushing onward
Proud champions of our families, and our wives; fighting valiantly, upon coursers with long necks, dun-coloured, iron-gray, and bright bay.
With our swords still wounding and piercing our adversaries; until, charging home, we conquered and crushed this refuse of mankind".
No. 2.
~5v-1422.png~
No. 3.
"With hostile hate, the men of crime We assailed: onward rushed
Our horses, and trampled them under foot."
No. 4.
"Divided into parts, and inscribed from right to left, and marked with points, this song of triumph, Sarash and Dzerah.
Transpierced, and hunted down, and covered their faces with blackness. Aws the Beni Ac" (Historical Geography of Arabia, p. 382. See also Enc. of Islam under Hisn al-Ghurab).
It is clear from the above that the Thamud were a civilized people and they possessed not only a code of laws but also recorded their decisions to serve as an authority in future cases, as is done in modern civilized countries. It is difficult to say whether the people to whom the above inscription refers lived before the Prophet Salih or after him, for possibly a section of the people of Hud may have been left behind in southern Arabia. At any rate it is a proven fact of history that these people were part of Thamud tribe and it was among them or among their brethren who had migrated to the north that Salih was raised.
From 7:75 it appears that the Thamud ruled over plains and hills. Again, from 26:148, 149 we learn that their country abounded in springs and gardens wherein grew date-palms of excellent quality and that they also cultivated lands and grew corn. Thus the Quranic account of these people is fully corroborated by the inscription quoted above.
Their decline seems to have begun soon after the time of Salih, for only a few centuries after his time their name fails to find mention among conquering and victorious nations. Arabia was invaded by an Assyrian king (722-705 B.C.) and the name Thamud is found mentioned among the conquered tribes in an inscription which he caused to be engraved in memory of his victory. Of the Greek historians, Didorus (80 B.C.), Pliny (79 B.C.) and Ptolemy make mention of the Thamud. When Justinian, the Roman Emperor, invaded Arabia, his army included 300 Thamud soldiers, but before the advent of Islam this tribe had become altogether extinct.
b
7:74.
617
洒姆德 (ثَمُوْد ,Thamud), 是一个阿拉伯单词, 表明这个部族是阿拉伯人种。随便说说, 撒利 (صَالِح, Salih) 可能是从外国名字翻译过来的, 因为 «古兰经» 采用的所有外国名字都不加以释译的, 例如穆撒 (مُوْسى, Musa, Moses)、哈伦 (هَارُوْن, Harun, Aaron)、尤努司 (يُونُسْ, Yunus, Jonah) 和扎格里亚 (زَكَرِيَّا, Zakariyya, Zachariah)。洒姆德人是阿德人的继承人 (7:75), 这意味着阿德也是阿拉伯种族。而且, 阿德人又是努哈 (نُوْح, Noah) 民族的继承人。这说明努哈也是一个阿拉伯人。事实上, 努哈是在美索不达米亚选拔出来的, 这块领土早时在阿拉伯统治之下。希腊历史认为洒姆德族出现在基督时代不久前的一个时期。他们说的希季尔 (حِجْر, Hijr) 即阿格腊 (Agra), 是洒姆德人的故土。他们叫他们 ثَمُوْدِيْنِی (Thamudini) 泰穆德尼并且提到在希季尔附近的一个地方, 那块地方, 根据他们说, 阿拉伯人叫它为法贾耳•纳加(فَجُّ النَّاقَة, Fajjun-Naqah)。普托累米 (Ptolemy, 公元前140年) 说, 在希季尔附近有一块地方叫巴塔纳特 (Badanata)。فُتُوْحُ الشَّامْ (Futuhush-Sham) 的作者阿布•伊司马仪 (اَبُوْاِسْمَاعِيْل, Abu-Isma‘il)说, “洒姆德部族居住在博斯拉 (بُصْرَى, Bosra, --------在叙利亚境内) 和亚丁之间的这块土地上并统治着它。也许他们在向北迁移。”希季尔--------也叫马德英•撒利 (مَدَائِنُ صَالِح, Mada’inu Salih) 看来是这些人的首都。它在麦地那 (مَدِيْنَة, Medina) 和塔布克 (تَبُوْك, Tabuk) 0之间, 它所在的那
个流域叫库拉流域 (وَادِى قُرَى, Wadi Qura)。值得注意的是, «古兰经» 中在不同地方述及先知呼德和撒利, 而且每处都遵循同一个顺序, 即将呼德放在撒利之前, 这实际上是按年序排列的。这表明了 «古兰经» 把历史上久已湮没无闻和模糊不清的那些事实都准确地按它们真正的历史顺序排列。根据有些人的看法, 洒姆德只是阿德、泰尼亚 (عَادْ ثَانِيَة, ‘Ad Thaniyah) 人的另一个名字, 即第二阿德人, 而根据另一些的意见, 他们在第二阿德人之后。洒姆德人统治平原和小山 (7:75)。他们的国家有很多泉水和果园, 园中种有优质枣椰树。他们也耕地种谷 (26:148-149)。
«古兰经» 这一段的叙述由那碑文确证, 该碑文据说在穆阿威亚 (مُعَاوِيَة, Mu‘awiyah) 统治时期有些穆斯林阅读过。他们看来在撒利时代之后不久就开始衰落, 因为在他的时代之后只有几个世纪, 他们的名字在胜利的民族中就再也提不到了。阿拉伯被亚述国王 (公元前722-705) 侵入, 而洒姆德人的名字在他为纪念他的胜利而铭刻一块碑文上列名在被征服的许多部族之间。希腊历史学家中, 迪多罗斯 (Didorus, 公元前80年)、普利尼 (Pliny, 公元前79年) 和普托累米 (Ptolemy) 提到过洒姆德人。当罗马皇帝查士丁尼 (Justinian) 侵入阿拉伯时, 他的军队里有300个洒姆德士兵, 但是在伊斯兰教降临以前, 这个部族全部绝灭了。也可看《大版本的注释》。
a
7:74.
1442
Important Words:
مجیب (answers prayers) which literally means answerer of prayers, is derived from جاب. They say جابه i.e. he made a hole through it; or he tore it or cut it; or he hollowed it out. جاب also means, he traversed or crossed or cut through (the land) by journeying. اجابه means, he answered or replied to him. اجاب دعاءہ means, He (God) answered his prayer or accepted his prayer. مجیب means, one who answers or replies. المجیب is one of the names of God and means, the Answerer of prayers; He Who recompenses prayers by gift and acceptance (Lane). See also 2:187
Commentary:
Salih, the name of the Prophet sent to the tribe of Thamud, being an Arabic word, shows that the Thamud were an Arab people. It is futile to say that Salih may be the translation of a foreign name, for the Quran has adopted all foreign names without translating them. The names Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zechariah (Zachariah) may be cited as examples. The Quran further states that the Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, have been spoken of in the Quran as successors to the people of Noah. This shows that Noah was also raised in an Arab territory and belonged to the Arab race. In fact, even historically it has been proved that Noah was raised in Mesopotamia, the territory of which was in early times under Arab rule.
The above fact leads to an interesting inference that Arabic was the language used by man in the beginning of the world, for when Arabia is admitted to be the cradle of the human race, the language of that country will have to be admitted as the mother of all languages.
European scholars hold that in the beginning there was such a language as Samiri, from which sprang Arabic and which subsequently became changed and distorted into other tongues. It is also admitted that Samiri was spoken in the south of Arabia. But the truth is that the different languages spoken in Mesopotamia and Arabia are all offshoots of Arabic.
The clause, He raised you up from the earth, does not mean that the people of Salih were created from the earth. It only means: "You were a lowly and despised people, no better than the earth. Then God raised you to a high position, granted you prosperity and eminence, gave you power and dominion and entrusted to you the task of bettering and improving the condition of the world. In view of your immense responsibility, you should pray for the forgiveness of your errors, so that if there has been any remissness on your part in the discharge of your duties, God may pardon it. In that case, you will receive additional grace from Him".
The verse points to the fact that all things tend to revert to their original condition. Man has been created from the earth and so he tends to revert to it. He should, therefore, bear in mind that he is weak by nature and it is only through the grace of God that he can prosper. So he should repeatedly turn to God that he may be able to maintain progress. Otherwise, his connection with God will become severed and he will drift back to his original low condition. By saying that God is "nigh" the verse warns man that God is very near to him. If he rejects His Message, He can quickly punish him, for His forces do not take long to come. One must not think that though God is near to man, He does not interfere in his affairs. This is clearly wrong; for God does interfere in the affairs of men, answers the prayers of those who call on Him, and comes to their aid.
A note on the tribe of Thamud will not be out of place here. This tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as the home of these people, whom they call Thamudeni. They mention a place near Hijr which, according to them, the Arabs called فج الناقة (Fajjun-Naqqah). Ptolemy (بطلیموس 140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the Futuhush-Sham, says: "The tribe of Thamud filled the land between Bosra (in Syria) and Aden and ruled there. Perhaps they were migrating to the north." The tribes of Himyar and Saba had gained ascendancy in Yemen. When the Thamud who ruled in the south of Ahqaf were ejected from their land, they began to move northwards, first to the Hijaz, then to Tehama and lastly to Hijr. The author of the Tamadduni ‘Arab, however, says, "This is but a mere conjecture." See also Enc. Isl. under Thamud.
In fact, the Arabs think that the Thamud were a branch of the ‘Ad, and, like them, lived in Yemen, and when Himyar rose to power, they drove them towards the Hijaz. This view, however, is not supported by historical evidence, for no trace of them has yet been discovered in the south. Al-Hijr has also been known as Mada’ini Salih or the cities of Salih from ancient times and archaeological discoveries show that it had become subject to the Nabataeans, who were natives of Petra, previous to the Christian era. There have been discovered here many inscriptions in the Nabataean language, and some also in the Yemnite language. Scholars versed in Oriental literature have named these inscriptions as Thamudiyya, i.e. inscriptions belonging to the Thamud. These discoveries lend support to the view of those geographers who hold that the Thamud had migrated from the south to the north; for if it had not been so, their language would not have borne a resemblance to the Yemnite language.
Al-Hijr, which seems to have been the capital of these people, lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. These people held sway here. Speaking of the Thamud, the Quran says: Who hewed out the rocks in the valley (89:10). The Quran represents them as the immediate successors of the ‘Ad (7:75). From 40:31,32, it appears that the Thamud lived before the time of Moses.
Another consideration leads us to the conclusion that they lived even before the time of Abraham. Toward the end of their days they ruled over northern Arabia and southern Palestine. It appears from the Quran that in the time of Moses, these territories were dominated by the Midianites, who were descended from Abraham, Midian being the son of Abraham from Keturah, his third wife (Gen. 25:1,2). The descendants of Keturah lived in these parts, when Joseph was taken from the well and carried to Egypt. This shows that the Thamud had altogether been destroyed or their power had greatly declined before the time of Abraham, otherwise the Midianites would not have been able to take possession of their territory.
It is worthy of note that accounts of the Prophets Hud and Salih have been given at various places in the Quran and everywhere the order observed is the same, viz. the account of Hud precedes that of Salih which is the true chronological order. This shows that the Quran gives accurately and in their true historical order the facts of history long consigned to oblivion and wrapped in obscurity. This refutes the objection frequently urged against the Quran that it fails to observe true historical order in the narration of the events of history. According to some, Thamud is only another name for ‘Adi Thaniyah or the second ‘Ad, while according to others they came after the second ‘Ad. For further discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, vol. 3, p. 219, where, when speaking of the chronological order of the Prophets, it is only Hud and Salih, who are prehistoric Prophets, that are really meant. There is a tradition to the effect that some Muslims read a poetic inscription about the Thamud during the reign of Mu‘awiyah. This tradition is discredited by European critics. The inscription, however, was rediscovered by Captain Haines and Mr. Wellstedt, in 1834. It was published in the Royal Asiatic Society Journal and was reproduced by Mr. Forester in his works. It is in the Himyari language, which was originally a south Arabian tongue. Modern orientalists call it the Himyari inscription. It was discovered at Hisnul-Ghurab, a place near Aden. The following is a translation of it:
No. 1.
"We dwelt, living long and luxuriously in the Zenanas of this spacious mansion: our condition exempt from misfortune and adversity. Rolled in through our channel
The sea, swelling against our castle with angry surge; our fountains flowed, with murmuring fall, above.
The lofty palms: whose keepers planted dry dates in our valley date-grounds; they sowed the arid rice.
We hunted the mountain-goats, and the young hares, with gins and snares; beguiling, we drew forth the fishes.
We walked, with slow, proud gait, in needle-worked many-coloured silk vestments, in whole silks, in grass-green chequered robes.
Over us presided kings far removed from baseness, and stern chastisers of reprobate and wicked men. They noted down for us according to the doctrine of Heber.
Good judgements written in a book to be kept; and we proclaimed our belief in miracles, in the resurrection, in the return into the nostrils of the breath of life.
Made an inroad upon robbers, and would do us violence: collectively we rode forth . . . we and our generous youth, . . . with stiff and sharp-pointed spears; rushing onward
Proud champions of our families, and our wives; fighting valiantly, upon coursers with long necks, dun-coloured, iron-gray, and bright bay.
With our swords still wounding and piercing our adversaries; until, charging home, we conquered and crushed this refuse of mankind".
No. 2.
~5v-1422.png~
No. 3.
"With hostile hate, the men of crime We assailed: onward rushed
Our horses, and trampled them under foot."
No. 4.
"Divided into parts, and inscribed from right to left, and marked with points, this song of triumph, Sarash and Dzerah.
Transpierced, and hunted down, and covered their faces with blackness. Aws the Beni Ac" (Historical Geography of Arabia, p. 382. See also Enc. of Islam under Hisn al-Ghurab).
It is clear from the above that the Thamud were a civilized people and they possessed not only a code of laws but also recorded their decisions to serve as an authority in future cases, as is done in modern civilized countries. It is difficult to say whether the people to whom the above inscription refers lived before the Prophet Salih or after him, for possibly a section of the people of Hud may have been left behind in southern Arabia. At any rate it is a proven fact of history that these people were part of Thamud tribe and it was among them or among their brethren who had migrated to the north that Salih was raised.
From 7:75 it appears that the Thamud ruled over plains and hills. Again, from 26:148, 149 we learn that their country abounded in springs and gardens wherein grew date-palms of excellent quality and that they also cultivated lands and grew corn. Thus the Quranic account of these people is fully corroborated by the inscription quoted above.
Their decline seems to have begun soon after the time of Salih, for only a few centuries after his time their name fails to find mention among conquering and victorious nations. Arabia was invaded by an Assyrian king (722-705 B.C.) and the name Thamud is found mentioned among the conquered tribes in an inscription which he caused to be engraved in memory of his victory. Of the Greek historians, Didorus (80 B.C.), Pliny (79 B.C.) and Ptolemy make mention of the Thamud. When Justinian, the Roman Emperor, invaded Arabia, his army included 300 Thamud soldiers, but before the advent of Islam this tribe had become altogether extinct.
b
7:74.
1326
Thamud, being an Arabic word, shows that the tribe belonged to the Arab stock. It is futile to say that Salih may be the translation of a foreign name, for the Qur’an has adopted all foreign names without translating them such as Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zakariyya (Zachariah). The Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, were successors to the people of Noah. This shows that Noah was also an Arab. In fact, Noah was raised in Mesopotamia, which territory was in early times under Arab rule. Greek historians placed the Thamud tribe in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. They call them Thamudeni and mention a place near Hijr which, according to them, the Arabs called Fajjun-Naqah. Ptolemy (140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the 'Futuhush-Sham,' says, 'The tribe of Thamud filled the land betw
قَالُوۡا یٰصٰلِحُ قَدۡ کُنۡتَ فِیۡنَا مَرۡجُوًّا قَبۡلَ ہٰذَاۤ ۖ اَتَنۡہٰٮنَاۤ اَنۡ نَّعۡبُدَ مَا یَعۡبُدُ اٰبَآؤُنَا وَاِنَّنَا لَفِیۡ شَکٍّ مِّمَّا تَدۡعُوۡنَاۤ اِلَیۡہِ مُرِیۡبٍ
Commentary:
The people of Salih here complain that they had hoped that he, promising and talented as he was, would bring them prosperity and glory; but, quite contrary to their expectations, he was going to ruin them by forbidding them to worship what their fathers worshipped. This threw them into disquieting doubt about the truth of his mission.
The above-mentioned expression of opinion by the people of Salih about him was no flattery. He really was the centre of their hopes, as are all Messengers of God who impress their people with their extraordinary talents and great righteousness of conduct from their very childhood, and such was the Holy Prophet of Islam. Abu Bakr, ‘Ali, Zaid and Khadijah all believed in him before they had any knowledge of the details of his teachings or had seen any sign in support of his mission. They accepted him on the basis of the evidence that his life was spotlessly pure.
The words, And we are surely in disquieting doubt concerning that to which thou callest us, mean that, just as the taste of the mouth of a man who is suffering from some internal malady becomes vitiated, similarly, the hearts of these people having become corrupt, the very teaching which had come to remove doubts and misgivings appeared to them as creating doubts in their minds.
1443
Commentary:
The people of Salih here complain that they had hoped that he, promising and talented as he was, would bring them prosperity and glory; but, quite contrary to their expectations, he was going to ruin them by forbidding them to worship what their fathers worshipped. This threw them into disquieting doubt about the truth of his mission.
The above-mentioned expression of opinion by the people of Salih about him was no flattery. He really was the centre of their hopes, as are all Messengers of God who impress their people with their extraordinary talents and great righteousness of conduct from their very childhood, and such was the Holy Prophet of Islam. Abu Bakr, ‘Ali, Zaid and Khadijah all believed in him before they had any knowledge of the details of his teachings or had seen any sign in support of his mission. They accepted him on the basis of the evidence that his life was spotlessly pure.
The words, And we are surely in disquieting doubt concerning that to which thou callest us, mean that, just as the taste of the mouth of a man who is suffering from some internal malady becomes vitiated, similarly, the hearts of these people having become corrupt, the very teaching which had come to remove doubts and misgivings appeared to them as creating doubts in their minds.
فَلَمَّا رَاٰۤ اَیۡدِیَہُمۡ لَا تَصِلُ اِلَیۡہِ نَکِرَہُمۡ وَاَوۡجَسَ مِنۡہُمۡ خِیۡفَۃً ۚ قَالُوۡا لَا تَخَفۡ اِنَّاۤ اُرۡسِلۡنَاۤ اِلٰی قَوۡمِ لُوۡطٍ
یہاں نَکِرَھُمْ کے الفاظ ہیں جس کے معنے یہ بھی ہو سکتے ہیں کہ ان کو عجیب الحرکت انسان سمجھا۔ مگر ھُمْ سے پہلے مضاف حذف نکالا جائے تو اس کے یہ معنے ہونگے کہ ان کے اس فعل کو عجیب سمجھا۔
کہ شاید کوئی بُری خبر لائے ہیں۔
51:28, 29.
Abraham at first took the 'messengers' to be ordinary wayfarers, but when they refrained from eating of the roasted calf he realized that they were on some special mission which he had failed to understand. The words, conceived fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat. This answer of the visitors also shows that they were not angels for had they been angels, they would have said that being not human they could not partake of food.
Lot was the ancestor of the Palestinian peoples, Moab and Ammon, and as the son of Haran and the grandson
51:28-29.
Important Words:
لوط (Lot) may etymologically be taken to have been derived from لاط. They sayلاط الشیء i.e. he concealed the thing. لاط بهmeans, it (the thing) stuck or adhered to it. لوطه بالطیب (lawwata-hu) means, he smeared him or it with much perfume. The Prophet Lot, who was the contemporary of Prophet Abraham, was the ancestor of the Palestinian peoples, Moab and Ammon. As the son of Haran and the grandson of Terah, he was Abraham’s nephew. He joined Abraham in the land of Canaan and in the time of famine went with him to Egypt. He preached to the inhabitants of Sodom and Gomorrah but they refused to listen to him and ridiculed and persecuted him; and though Abraham, to whom Lot was a junior and subordinate Prophet prayed for these wicked people and interceded with God on their behalf, they were destroyed on account of their iniquities and transgression (Lane, Enc. Bri. & Jew. Enc.).
Commentary:
Abraham at first took the "messengers" to be ordinary way-farers, but when they refrained from eating of the roasted calf he had placed before them (see the preceding verse), he realized that they were on some special mission which he had failed to understand. He knew that as ordinary wayfarers they could not refuse his hospitality, for wayfarers in that arid land entirely depended on the hospitality of the inhabitants for their food.
The words, conceived a fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality and thus had displeased them. He did not, however, express his fear, for such an expression would have implied that he perhaps took them to be mean and greedy. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat.
This answer of the visitors also shows that they were not angels; for had they been angels, they would have said that being not human they could not partake of the food.
a
51:28, 29.
621
鲁特是巴勒斯坦两个民族, 莫阿布 (Moab) 和阿姆蒙 (Ammon) 的祖先。他是哈伦 (Haran) 的儿子和特拉 (Terah) 的孙子, 因此是伊布拉欣的侄子。他在迦南和伊布拉欣会合。
3
یہاں نَکِرَھُمْ کے الفاظ ہیں جس کے معنے یہ بھی ہو سکتے ہیں کہ ان کو عجیب الحرکت انسان سمجھا۔ مگر ھُمْ سے پہلے مضاف حذف نکالا جائے تو اس کے یہ معنے ہونگے کہ ان کے اس فعل کو عجیب سمجھا۔
4
کہ شاید کوئی بُری خبر لائے ہیں۔
a
51:28-29.
1451
Important Words:
لوط (Lot) may etymologically be taken to have been derived from لاط. They sayلاط الشیء i.e. he concealed the thing. لاط بهmeans, it (the thing) stuck or adhered to it. لوطه بالطیب (lawwata-hu) means, he smeared him or it with much perfume. The Prophet Lot, who was the contemporary of Prophet Abraham, was the ancestor of the Palestinian peoples, Moab and Ammon. As the son of Haran and the grandson of Terah, he was Abraham’s nephew. He joined Abraham in the land of Canaan and in the time of famine went with him to Egypt. He preached to the inhabitants of Sodom and Gomorrah but they refused to listen to him and ridiculed and persecuted him; and though Abraham, to whom Lot was a junior and subordinate Prophet prayed for these wicked people and interceded with God on their behalf, they were destroyed on account of their iniquities and transgression (Lane, Enc. Bri. & Jew. Enc.).
Commentary:
Abraham at first took the "messengers" to be ordinary way-farers, but when they refrained from eating of the roasted calf he had placed before them (see the preceding verse), he realized that they were on some special mission which he had failed to understand. He knew that as ordinary wayfarers they could not refuse his hospitality, for wayfarers in that arid land entirely depended on the hospitality of the inhabitants for their food.
The words, conceived a fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality and thus had displeased them. He did not, however, express his fear, for such an expression would have implied that he perhaps took them to be mean and greedy. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat.
This answer of the visitors also shows that they were not angels; for had they been angels, they would have said that being not human they could not partake of the food.
a
51:28, 29.
1332
Abraham at first took the 'messengers' to be ordinary wayfarers, but when they refrained from eating of the roasted calf he realized that they were on some special mission which he had failed to understand. The words, conceived fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat. This answer of the visitors also shows that they were not angels for had they been angels, they would have said that being not human they could not partake of food.
Lot was the ancestor of the Palestinian peoples, Moab and Ammon, and as the son of Haran and the grandson
وَجَآءَہٗ قَوۡمُہٗ یُہۡرَعُوۡنَ اِلَیۡہِ وَمِنۡ قَبۡلُ کَانُوۡا یَعۡمَلُوۡنَ السَّیِّاٰتِ ۚ قَالَ یٰقَوۡمِ ہٰٓؤُلَآءِ بَنَاتِیۡ ہُنَّ اَطۡہَرُ لَکُمۡ ۖ فَاتَّقُوا اللّٰہَ وَلَا تُخۡزُوۡنِ فِیۡ ضَیۡفِیۡۤ ۖ اَلَیۡسَ مِنۡکُمۡ رَجُلٌ رَّشِیۡدٌ
حضرت لوط علیہ السلام کی دو بیٹیاں اس شہر کے لوگوں میں بیاہی ہوئی تھیں (عہدنامہ قدیم پیدائش باب۱۹ آیت۱۵) مسلمان مفسر اس جگہ غلطی سے یہ معنے کرتے ہیں کہ میری لڑکیوں سے اپنی شہوت پوری کرو۔ اور میرے مہمانوں کو نہ چھیڑو۔ یہ ایک نہایت خطرناک خیال ہے اور ایک نبی کی ذات پر حملہ ہے۔ آیت کا مفہوم صاف ہے۔ ان لوگوں کو جیسا کہ قرآن مجید اور بائبل سے ثابت ہے یہ غصہ تھا کہ لوط علیہ السلام اجانب کو کیوں لائے۔ یہ خواہش نہ تھی کہ انہیں اپنی شہوت کا شکار بنائیں اور جیسا کہ بائبل کہتی ہے کہ دو لڑکیاں پہلے سے ان میں بیاہی ہوئی تھیں ان کی طرف اشارہ کرنا لوط علیہ السلام کو بیوقوف بنانا ہے۔
15:72.
The inhabitants of the two towns, Sodom and Gomorrah, had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). Naturally they were constantly apprehensive of reprisals, particularly the inhabitants of Sodom who were practically in a state of war with their neighbours (Gen. 14). They would not welcome strangers into their town. Lot, like all Prophets of God, naturally would look after the comfort of the strangers and entertain them (15:71). His people, apprehensive as they were, had repeatedly warned him to give up that practice, so when he brought 'the messengers,' who were strangers, into his house they became infuriated and hastened to him with angry faces, because they thought they now had got a suitable opportunity to punish him for giving shelter to strangers in defiance of their repeated protests (15:68-71).
The verse signifies that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore, Lot was naturally apprehensive that they might do him some kind of harm. He therefore said to them that if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting his guests. Or the meaning may be that, being a venerable old man of the town, Lot referred to their own wives as his daughters who, he said, were purer for them.
15:68.
7:81; 29:29.
15:72.
Important Words:
یھرعون (came running trembling with rage) is derived from ھرع. They say ھرع الیه (hara‘a) i.e. he went to him quickly and in a perturbed state of mind. ھرع الرجل (huria) or اھرع الرجل (ahra‘a) means, the man went quickly; and اھرع الرجل (uhri‘a) means, the man was made to tremble with rage, fear, cold or weakness; he was made to go fast. The Arabs say, اقبل الشیخ یھرع (yuhra‘u) i.e. the old man came fast and trembling or came running in a perturbed state of mind. (Aqrab).
Commentary:
In ancient times, generally every town had a separate government of its own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lot was connected had such a government. They possessed no established government in the modern sense of the word (Gen. ch. 14).
The inhabitants of these two towns had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). A people who thus molested their neighbours naturally had to be on their guard against them and to be constantly apprehensive of reprisals. Besides, the people of Sodom were practically in a state of war with their neighbours (Gen. 14). Therefore they would not allow strangers to enter their towns, lest the latter should open the gates at night and let in the enemy. Lot, like all Prophets of God, being an hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice. So when, on this occasion, he brought strangers into his house, his townsmen became infuriated and hastened to him with angry faces, because they thought they now had a suitable opportunity to punish him for giving shelter to strangers in defiance of their protests.
Some commentators say that these visitors had come in the form of handsome boys and that Lot’s people came running to him with evil intent. But there is nothing in the context to warrant such an inference. On the contrary in 15:71 we read that on seeing the strangers with Lot, his people demanded of him why he had brought these strangers when they had already forbidden him to do so. If they had come with an evil intention, they should have rejoiced at the sight of the strangers and not been displeased at seeing them. Moreover, vv. 15:68-70 signify that Lot’s people rejoiced at having an opportunity to punish and disgrace him because he defied their protests. They were angry with him because he had brought in the strangers against their protests and were glad that they now had an opportunity to settle old scores with him once for all.
The words, before this too they used to do evil, show that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore Lot was naturally afraid that they might do harm.
When the townsmen came to Lot running, he referred to his two daughters who had been married in the town and said, they are purer for you, meaning that if his people insulted his guests and turned them out, they would thereby disgrace themselves; but if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting the guests.
There can be nothing more absurd than to say that Lot offered his daughters to his wicked people to satisfy their lust. Even the meanest of men would not do such a shameful and dishonourable act; then how could a noble Prophet of God, who must possess a far greater sense of honour than ordinary men, stoop to such a mean course? The absurd story given in the Bible seems to be responsible for so stupid an interpretation of this Quranic verse by some commentators.
Some other commentators have suggested that Lot offered his daughters in marriage, but this explanation also seems unsatisfactory. It appears from the Bible that Lot had two daughters who were married. But if it be supposed that they were unmarried, they could be married only to two of the townsmen. How could then this offer give satisfaction to a large number of people? And how was it relevant to their demand?
There is, however, one explanation which seems plausible, if it be supposed that the people came with the intention which these commentators ascribe to them. A Prophet is, as it were, the father of his people, so he can speak of their women as his daughters.
So when Lot said to the people, "these are my daughters; they are purer for you," he, as a Prophet and an old man, must have referred to their own wives as his daughters, who, of course, were purer for them, He thus asked them to follow the lawful course rather than satisfy their lust unnaturally.
b
7:81; 29:29.
c
15:62.
1
حضرت لوط علیہ السلام کی دو بیٹیاں اس شہر کے لوگوں میں بیاہی ہوئی تھیں (عہدنامہ قدیم پیدائش باب۱۹ آیت۱۵) مسلمان مفسر اس جگہ غلطی سے یہ معنے کرتے ہیں کہ میری لڑکیوں سے اپنی شہوت پوری کرو۔ اور میرے مہمانوں کو نہ چھیڑو۔ یہ ایک نہایت خطرناک خیال ہے اور ایک نبی کی ذات پر حملہ ہے۔ آیت کا مفہوم صاف ہے۔ ان لوگوں کو جیسا کہ قرآن مجید اور بائبل سے ثابت ہے یہ غصہ تھا کہ لوط علیہ السلام اجانب کو کیوں لائے۔ یہ خواہش نہ تھی کہ انہیں اپنی شہوت کا شکار بنائیں اور جیسا کہ بائبل کہتی ہے کہ دو لڑکیاں پہلے سے ان میں بیاہی ہوئی تھیں ان کی طرف اشارہ کرنا لوط علیہ السلام کو بیوقوف بنانا ہے۔
b
15:68.
c
7:81; 29:29.
d
15:72.
1459
Important Words:
یھرعون (came running trembling with rage) is derived from ھرع. They say ھرع الیه (hara‘a) i.e. he went to him quickly and in a perturbed state of mind. ھرع الرجل (huria) or اھرع الرجل (ahra‘a) means, the man went quickly; and اھرع الرجل (uhri‘a) means, the man was made to tremble with rage, fear, cold or weakness; he was made to go fast. The Arabs say, اقبل الشیخ یھرع (yuhra‘u) i.e. the old man came fast and trembling or came running in a perturbed state of mind. (Aqrab).
Commentary:
In ancient times, generally every town had a separate government of its own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lot was connected had such a government. They possessed no established government in the modern sense of the word (Gen. ch. 14).
The inhabitants of these two towns had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). A people who thus molested their neighbours naturally had to be on their guard against them and to be constantly apprehensive of reprisals. Besides, the people of Sodom were practically in a state of war with their neighbours (Gen. 14). Therefore they would not allow strangers to enter their towns, lest the latter should open the gates at night and let in the enemy. Lot, like all Prophets of God, being an hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice. So when, on this occasion, he brought strangers into his house, his townsmen became infuriated and hastened to him with angry faces, because they thought they now had a suitable opportunity to punish him for giving shelter to strangers in defiance of their protests.
Some commentators say that these visitors had come in the form of handsome boys and that Lot’s people came running to him with evil intent. But there is nothing in the context to warrant such an inference. On the contrary in 15:71 we read that on seeing the strangers with Lot, his people demanded of him why he had brought these strangers when they had already forbidden him to do so. If they had come with an evil intention, they should have rejoiced at the sight of the strangers and not been displeased at seeing them. Moreover, vv. 15:68-70 signify that Lot’s people rejoiced at having an opportunity to punish and disgrace him because he defied their protests. They were angry with him because he had brought in the strangers against their protests and were glad that they now had an opportunity to settle old scores with him once for all.
The words, before this too they used to do evil, show that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore Lot was naturally afraid that they might do harm.
When the townsmen came to Lot running, he referred to his two daughters who had been married in the town and said, they are purer for you, meaning that if his people insulted his guests and turned them out, they would thereby disgrace themselves; but if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting the guests.
There can be nothing more absurd than to say that Lot offered his daughters to his wicked people to satisfy their lust. Even the meanest of men would not do such a shameful and dishonourable act; then how could a noble Prophet of God, who must possess a far greater sense of honour than ordinary men, stoop to such a mean course? The absurd story given in the Bible seems to be responsible for so stupid an interpretation of this Quranic verse by some commentators.
Some other commentators have suggested that Lot offered his daughters in marriage, but this explanation also seems unsatisfactory. It appears from the Bible that Lot had two daughters who were married. But if it be supposed that they were unmarried, they could be married only to two of the townsmen. How could then this offer give satisfaction to a large number of people? And how was it relevant to their demand?
There is, however, one explanation which seems plausible, if it be supposed that the people came with the intention which these commentators ascribe to them. A Prophet is, as it were, the father of his people, so he can speak of their women as his daughters.
So when Lot said to the people, "these are my daughters; they are purer for you," he, as a Prophet and an old man, must have referred to their own wives as his daughters, who, of course, were purer for them, He thus asked them to follow the lawful course rather than satisfy their lust unnaturally.
b
15:72.
1336
The inhabitants of the two towns, Sodom and Gomorrah, had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). Naturally they were constantly apprehensive of reprisals, particularly the inhabitants of Sodom who were practically in a state of war with their neighbours (Gen. 14). They would not welcome strangers into their town. Lot, like all Prophets of God, naturally would look after the comfort of the strangers and entertain them (15:71). His people, apprehensive as they were, had repeatedly warned him to give up that practice, so when he brought 'the messengers,' who were strangers, into his house they became infuriated and hastened to him with angry faces, because they thought they now had got a suitable opportunity to punish him for giving shelter to strangers in defiance of their repeated protests (15:68-71).
1337
The verse signifies that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore, Lot was naturally apprehensive that they might do him some kind of harm. He therefore said to them that if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting his guests. Or the meaning may be that, being a venerable old man of the town, Lot referred to their own wives as his daughters who, he said, were purer for them.
وَاسۡتَغۡفِرُوۡا رَبَّکُمۡ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ ۚ اِنَّ رَبِّیۡ رَحِیۡمٌ وَّدُوۡدٌ
11:4.
11:4.
See 11:4.
Important Words:
ودود (Most Loving) is derived from ود. They say ودہ i.e. he loved him or it. وددت لو کان کذا means, I wished that it had been so. ود(wud) ود (wid), ود (wad) and مودة (mawaddat) as also وداد (widad), وداد (wadad) and وداد (wudad) are all infinitive nouns meaning love and affection. ود (wid), ود (wud) and ود (wad) also mean, a person loved, an object of love. ودود means, a person who loves much; very loving or affectionate. الودود is an attribute of God meaning, the Loving towards His servants; Very Loving or Most Loving; also He Who is beloved in the hearts of His servants (Taj & Aqrab).
Commentary:
It is often asserted by the opponents of Islam that it encourages sin as it keeps open the door of repentance. This objection is based on a misunderstanding of توبة i.e. Islamic repentance توبة does not consist in merely uttering the words "I regret" or "I repent" and then thinking that one’s sins will be forgiven. Such is not the Islamic conception of repentance. Islam does not recognize that transition from evil to virtue or ascent from a lower grade of virtue to a higher one can be attained in one jump. These conditions are attained through many stages of spiritual development. When a sinner turns to God, he begins by subjecting himself to a sort of inner stock-taking which makes him feel a sense of shame or contrition as a result of which he endeavours to seek shelter in God. This is the stage of استغفار. Then comes the stage of استعاذة i.e. seeking Divine protection from the evil consequences of one’s misdeeds. Finally there is the stage of توبة (repentance) which signifies turning to God and loving Him with heart and soul and establishing a true connection with Him. In short, توبة (repentance) does not mean mere verbal asking for forgiveness but constitutes one of the several stages which a man has to traverse when he eschews evil and turns to virtue or when he ascends from one stage of virtue to a higher one. It is difficult to find fault with this concept of توبة (repentance) and only one ignorant of human psychology can take exception to it.
The grades and stages of spiritual development briefly referred to above are all described in the Quran in detail.
c
11:4.
a
See 11:4.
1471
Important Words:
ودود (Most Loving) is derived from ود. They say ودہ i.e. he loved him or it. وددت لو کان کذا means, I wished that it had been so. ود(wud) ود (wid), ود (wad) and مودة (mawaddat) as also وداد (widad), وداد (wadad) and وداد (wudad) are all infinitive nouns meaning love and affection. ود (wid), ود (wud) and ود (wad) also mean, a person loved, an object of love. ودود means, a person who loves much; very loving or affectionate. الودود is an attribute of God meaning, the Loving towards His servants; Very Loving or Most Loving; also He Who is beloved in the hearts of His servants (Taj & Aqrab).
Commentary:
It is often asserted by the opponents of Islam that it encourages sin as it keeps open the door of repentance. This objection is based on a misunderstanding of توبة i.e. Islamic repentance توبة does not consist in merely uttering the words "I regret" or "I repent" and then thinking that one’s sins will be forgiven. Such is not the Islamic conception of repentance. Islam does not recognize that transition from evil to virtue or ascent from a lower grade of virtue to a higher one can be attained in one jump. These conditions are attained through many stages of spiritual development. When a sinner turns to God, he begins by subjecting himself to a sort of inner stock-taking which makes him feel a sense of shame or contrition as a result of which he endeavours to seek shelter in God. This is the stage of استغفار. Then comes the stage of استعاذة i.e. seeking Divine protection from the evil consequences of one’s misdeeds. Finally there is the stage of توبة (repentance) which signifies turning to God and loving Him with heart and soul and establishing a true connection with Him. In short, توبة (repentance) does not mean mere verbal asking for forgiveness but constitutes one of the several stages which a man has to traverse when he eschews evil and turns to virtue or when he ascends from one stage of virtue to a higher one. It is difficult to find fault with this concept of توبة (repentance) and only one ignorant of human psychology can take exception to it.
The grades and stages of spiritual development briefly referred to above are all described in the Quran in detail.
a
11:4.
فَلَمَّا دَخَلُوۡا عَلٰی یُوۡسُفَ اٰوٰۤی اِلَیۡہِ اَبَوَیۡہِ وَقَالَ ادۡخُلُوۡا مِصۡرَ اِنۡ شَآءَ اللّٰہُ اٰمِنِیۡنَ
یعنی استقبال کے لئے باہر جاکر ان سے ملے اور ان کی عزت کی۔ الفاظ تو یہ ہیں کہ ماں باپ کو اپنے پاس جگہ دی۔ مگر مراد یہ ہے کہ باہر جاکر ان سے ملے۔ یہ ویسی ہی تقلیب نسبت ہے جیسے کہتے ہیں‘ پرنالہ چلتا ہے‘ حالانکہ پانی چلتا ہے۔ پرنالہ کھڑا رہتا ہے۔
Joseph’s own mother Rachel had already died, but the use of the word 'parents' in the verse implies that a step-mother is as much entitled to one’s respect and affection as one’s real mother.
Commentary:
Joseph’s real mother had died but the use of the word "parents" in the verse beautifully hints that a stepmother is as much entitled to one’s respect and affection as one’s real mother. The verse also shows that Joseph had gone out of the town to receive his parents.
On starting to do a new work, a Muslim is enjoined to say انشاء الله (if God wills or if it pleases God). By using this formula he associates God with his intentions and his works and invokes His protection from evil influences. It is certain that when a man associates God with his work he will not only try to perform that work in a virtuous manner but will also be prevented from thinking of evil deeds, for he cannot use this pious expression with respect to evil deeds. The offering of this prayer by Joseph, in spite of his being most resourceful and powerful in the land at that time, reveals his great piety and humility.
The words, Enter Egypt in peace, hint that Joseph had probably been informed by Divine revelation of the dangers that the progeny of Israel had later to face in Egypt.
1
یعنی استقبال کے لئے باہر جاکر ان سے ملے اور ان کی عزت کی۔ الفاظ تو یہ ہیں کہ ماں باپ کو اپنے پاس جگہ دی۔ مگر مراد یہ ہے کہ باہر جاکر ان سے ملے۔ یہ ویسی ہی تقلیب نسبت ہے جیسے کہتے ہیں‘ پرنالہ چلتا ہے‘ حالانکہ پانی چلتا ہے۔ پرنالہ کھڑا رہتا ہے۔
1599
Commentary:
Joseph’s real mother had died but the use of the word "parents" in the verse beautifully hints that a stepmother is as much entitled to one’s respect and affection as one’s real mother. The verse also shows that Joseph had gone out of the town to receive his parents.
On starting to do a new work, a Muslim is enjoined to say انشاء الله (if God wills or if it pleases God). By using this formula he associates God with his intentions and his works and invokes His protection from evil influences. It is certain that when a man associates God with his work he will not only try to perform that work in a virtuous manner but will also be prevented from thinking of evil deeds, for he cannot use this pious expression with respect to evil deeds. The offering of this prayer by Joseph, in spite of his being most resourceful and powerful in the land at that time, reveals his great piety and humility.
The words, Enter Egypt in peace, hint that Joseph had probably been informed by Divine revelation of the dangers that the progeny of Israel had later to face in Egypt.
1410
Joseph’s own mother Rachel had already died, but the use of the word 'parents' in the verse implies that a step-mother is as much entitled to one’s respect and affection as one’s real mother.
فَلَمَّا ذَہَبُوۡا بِہٖ وَاَجۡمَعُوۡۤا اَنۡ یَّجۡعَلُوۡہُ فِیۡ غَیٰبَتِ الۡجُبِّ ۚ وَاَوۡحَیۡنَاۤ اِلَیۡہِ لَتُنَبِّئَنَّہُمۡ بِاَمۡرِہِمۡ ہٰذَا وَہُمۡ لَا یَشۡعُرُوۡنَ
Commentary:
The words, they shall not know, hint that so helpless was Joseph’s condition at that time that his brothers could not even imagine that he would ever rise to any greatness afterwards.
This verse points to two more resemblances between Joseph and the Holy Prophet. Joseph was cast into a deep well by his brothers and the Holy Prophet had to take shelter in a cave (which is like a well) from the persecution of his brethren, the Quraish. The confinement of the Holy Prophet along with the Muslims in شعب ابی طالب (the low-lying depressed valley which belonged to the tribe of Abu Talib), in consequence of the boycott compact agreed upon by the people of Mecca, also provides a point of resemblance with Joseph’s having been cast into a well. Secondly, just as this verse tells us that Joseph was informed through revelation that there would come a time when God would bestow upon him power and glory and he would then inform his brothers of the bad treatment they had meted out to him, similarly the Holy Prophet was informed by revelation that though his enemies would compel him to flee from Mecca, yet he would return home victorious (28:86).
1519
Commentary:
The words, they shall not know, hint that so helpless was Joseph’s condition at that time that his brothers could not even imagine that he would ever rise to any greatness afterwards.
This verse points to two more resemblances between Joseph and the Holy Prophet. Joseph was cast into a deep well by his brothers and the Holy Prophet had to take shelter in a cave (which is like a well) from the persecution of his brethren, the Quraish. The confinement of the Holy Prophet along with the Muslims in شعب ابی طالب (the low-lying depressed valley which belonged to the tribe of Abu Talib), in consequence of the boycott compact agreed upon by the people of Mecca, also provides a point of resemblance with Joseph’s having been cast into a well. Secondly, just as this verse tells us that Joseph was informed through revelation that there would come a time when God would bestow upon him power and glory and he would then inform his brothers of the bad treatment they had meted out to him, similarly the Holy Prophet was informed by revelation that though his enemies would compel him to flee from Mecca, yet he would return home victorious (28:86).
قَالَ رَبِّ السِّجۡنُ اَحَبُّ اِلَیَّ مِمَّا یَدۡعُوۡنَنِیۡۤ اِلَیۡہِ ۖ وَاِلَّا تَصۡرِفۡ عَنِّیۡ کَیۡدَہُنَّ اَصۡبُ اِلَیۡہِنَّ وَاَکُنۡ مِّنَ الۡجٰہِلِیۡنَ
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
2
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
1537
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
وَلَمَّا دَخَلُوۡا عَلٰی یُوۡسُفَ اٰوٰۤی اِلَیۡہِ اَخَاہُ ۖ قَالَ اِنِّیۡۤ اَنَا۠ اَخُوۡکَ فَلَا تَبۡتَئِسۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
1571
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
۞ وَاِذَا مَسَّ الۡاِنۡسٰنَ ضُرٌّ دَعَا رَبَّہٗ مُنِیۡبًا اِلَیۡہِ ثُمَّ اِذَا خَوَّلَہٗ نِعۡمَۃً مِّنۡہُ نَسِیَ مَا کَانَ یَدۡعُوۡۤا اِلَیۡہِ مِنۡ قَبۡلُ وَجَعَلَ لِلّٰہِ اَنۡدَادًا لِّیُضِلَّ عَنۡ سَبِیۡلِہٖ ۚ قُلۡ تَمَتَّعۡ بِکُفۡرِکَ قَلِیۡلًا ۖ اِنَّکَ مِنۡ اَصۡحٰبِ النَّارِ
17:68; 30:34; 39:50.
17:68; 30:34; 39:50.
11:10-11; 17:68; 30:34; 39:50.
b
17:68; 30:34; 39:50.
b
11:10-11; 17:68; 30:34; 39:50.
b
17:68; 30:34; 39:50.
وَیَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَوۡلَاۤ اُنۡزِلَ عَلَیۡہِ اٰیَۃٌ مِّنۡ رَّبِّہٖ ۗ قُلۡ اِنَّ اللّٰہَ یُضِلُّ مَنۡ یَّشَآءُ وَیَہۡدِیۡۤ اِلَیۡہِ مَنۡ اَنَابَ
6:38; 10:21; 29:51.
14:5; 74:32.
It is God’s immutable law that He guides those who are desirous of turning to Him and leaves to go astray those who themselves turn away from Him and refuse to accept His guidance.
6:38; 10:21; 29:51.
14:5; 74:32.
Commentary:
In the previous verse, it was said that God straitens His provision for some men if He so pleases. The present verse says that when the attention of disbelievers is drawn to the fact that God possesses the power to deprive men of their sustenance, they hasten to demand that this power of God should come into operation with regard to them so that it may serve as a sign. The Quran answers them by saying that God is already showing signs as a result of which some are being spiritually guided and some made to perish but disbelievers do not benefit by them and demand instead the sign of punishment. Thus, according to them, the signs of mercy and signs of the deep knowledge of God are of no account. With them, the only signs to which they attach any importance are the signs of punishment. But what benefit could they derive from the signs of destructive punishment when no opportunity would be left for them to accept guidance after they had been destroyed? The tragic truth is that most people become deserving of punishment on account of their sins, and this is why they do not benefit by the signs of guidance. God therefore decrees and decides the destruction of such people. For an explanation of the word یضل see note on v. 34.
As the words, Allah causes to perish those whom He wills, might give rise to the doubt that God brings destruction on men arbitrarily, the Quran rightly adds, and guides to Himself those who turn to Him, meaning that God does not destroy men arbitrarily but it is His immutable law that He guides those who are desirous of turning to Him and destroys only those who seek to turn away from Him and refuse to accept His guidance.
d
6:38; 10:21; 29:51.
e
14:5; 74:32.
641
安拉必定引导意欲归向他的人, 但让那些背弃和拒绝接受他引导的人走向迷途, 这是安拉不可改变的原则。
a
6:38; 10:21; 29:51.
b
14:5; 74:32.
1639
Commentary:
In the previous verse, it was said that God straitens His provision for some men if He so pleases. The present verse says that when the attention of disbelievers is drawn to the fact that God possesses the power to deprive men of their sustenance, they hasten to demand that this power of God should come into operation with regard to them so that it may serve as a sign. The Quran answers them by saying that God is already showing signs as a result of which some are being spiritually guided and some made to perish but disbelievers do not benefit by them and demand instead the sign of punishment. Thus, according to them, the signs of mercy and signs of the deep knowledge of God are of no account. With them, the only signs to which they attach any importance are the signs of punishment. But what benefit could they derive from the signs of destructive punishment when no opportunity would be left for them to accept guidance after they had been destroyed? The tragic truth is that most people become deserving of punishment on account of their sins, and this is why they do not benefit by the signs of guidance. God therefore decrees and decides the destruction of such people. For an explanation of the word یضل see note on v. 34.
As the words, Allah causes to perish those whom He wills, might give rise to the doubt that God brings destruction on men arbitrarily, the Quran rightly adds, and guides to Himself those who turn to Him, meaning that God does not destroy men arbitrarily but it is His immutable law that He guides those who are desirous of turning to Him and destroys only those who seek to turn away from Him and refuse to accept His guidance.
c
6:38; 10:21; 29:51.
d
14:5; 74:32.
1439
It is God’s immutable law that He guides those who are desirous of turning to Him and leaves to go astray those who themselves turn away from Him and refuse to accept His guidance.
وَالَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَفۡرَحُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ ۖ وَمِنَ الۡاَحۡزَابِ مَنۡ یُّنۡکِرُ بَعۡضَہٗ ۚ قُلۡ اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ اللّٰہَ وَلَاۤ اُشۡرِکَ بِہٖۤ ۚ اِلَیۡہِ اَدۡعُوۡا وَاِلَیۡہِ مَاٰبِ
28:53.
2:86.
18:111; 39:12; 72:21.
By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him.
28:53.
2:86.
18:111; 39:12; 72:21.
Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.
d
28:53.
e
2:86.
f
18:111; 39:12; 72:21.
a
28:53.
b
2:86.
c
18:111; 39:12; 72:21.
1647
Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.
d
28:53.
e
2:86.
f
18:111; 39:12; 72:21.
1448
By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him.
اَلَمۡ یَاۡتِکُمۡ نَبَؤُا الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ قَوۡمِ نُوۡحٍ وَّعَادٍ وَّثَمُوۡدَ ۛ وَالَّذِیۡنَ مِنۡۢ بَعۡدِہِمۡ ۛ لَا یَعۡلَمُہُمۡ اِلَّا اللّٰہُ ۚ جَآءَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ فَرَدُّوۡۤا اَیۡدِیَہُمۡ فِیۡۤ اَفۡوٰہِہِمۡ وَقَالُوۡۤا اِنَّا کَفَرۡنَا بِمَاۤ اُرۡسِلۡتُمۡ بِہٖ وَاِنَّا لَفِیۡ شَکٍّ مِّمَّا تَدۡعُوۡنَنَاۤ اِلَیۡہِ مُرِیۡبٍ
9:70; 40:32; 50:13-15.
9:70; 40:32; 50:13-15.
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
9:70; 40:32; 50:13-15.
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
e
9:70; 40:32; 50:13-15.
a
9:70; 40:32; 50:13-15.
1664
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
c
9:70; 40:32; 50:13-15.
1456
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
1457
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
وَقَضَیۡنَاۤ اِلَیۡہِ ذٰلِکَ الۡاَمۡرَ اَنَّ دَابِرَ ہٰٓؤُلَآءِ مَقۡطُوۡعٌ مُّصۡبِحِیۡنَ
6:46; 7:73, 85.
6:46; 7:73, 85.
6:46; 7:73, 85.
Important Words:
قضینا (We communicated). They say قضی بین الخصمین i.e. he judged and decided between the two litigants. قضی الشیء قضاء means, he determined or designed and accomplished or completed the thing properly. قضی الامر means, he decreed or ordained or commanded the thing. قضی حاجته means, he fulfilled or attained or satisfied his want or desire. قضی دینه means, he paid off his debt. قضی الصلوة means, he performed his Prayer. قضی الشیء means, he declared and explained the thing. قضی الیه الامر means, he communicated or conveyed the matter to him. قضی العھد means, he kept or fulfilled the pledge. قضی اجله او نحبه means, he died (lit. he completed his term), ضربه فقضٰی علیه means, he struck him and thereby killed him (Aqrab & Lane).
Commentary:
The words of this verse are spoken by God and not by the messengers, as it might appear from the context. As the messengers had come to tell Lot that the time of the threatened punishment of his people had already arrived, so in this verse God says to Lot that what the messengers had communicated to him was undoubtedly true, and as the time was very short, he should quit the place at once. It is this direct revelation of God that has been mentioned in the present verse and possibly in the previous one as well.
The word دابر among other things signifies, the root of a thing. But the word "root" does not here mean, "great men" (who are certainly the root of a tribe or clan) but the entire tribe collectively, for the word "root" also symbolizes the whole tree. In fact, the words, Excepting the family of Lot, occurring in v. 60 show that in the present verse this word cannot be taken in the sense of "great men" for, according to the above quoted verse, both the great and the small men of Lot’s people were destroyed, with the exception of a few members of his family. Moreover, the word دابر also means "the last remnant." So the verse definitely signifies that all the people of Lot were destroyed except only a few. See also 6:46.
The word مصبحین (by the morning) shows that Lot was bidden to journey with his family in the latter part of the night so that his wicked countrymen might not discover their absence and pursue and overtake them before the threatened punishment which was to take place at sunrise (v. 74).
i
6:46; 7:73, 85.
a
6:46; 7:73, 85.
1770
Important Words:
قضینا (We communicated). They say قضی بین الخصمین i.e. he judged and decided between the two litigants. قضی الشیء قضاء means, he determined or designed and accomplished or completed the thing properly. قضی الامر means, he decreed or ordained or commanded the thing. قضی حاجته means, he fulfilled or attained or satisfied his want or desire. قضی دینه means, he paid off his debt. قضی الصلوة means, he performed his Prayer. قضی الشیء means, he declared and explained the thing. قضی الیه الامر means, he communicated or conveyed the matter to him. قضی العھد means, he kept or fulfilled the pledge. قضی اجله او نحبه means, he died (lit. he completed his term), ضربه فقضٰی علیه means, he struck him and thereby killed him (Aqrab & Lane).
Commentary:
The words of this verse are spoken by God and not by the messengers, as it might appear from the context. As the messengers had come to tell Lot that the time of the threatened punishment of his people had already arrived, so in this verse God says to Lot that what the messengers had communicated to him was undoubtedly true, and as the time was very short, he should quit the place at once. It is this direct revelation of God that has been mentioned in the present verse and possibly in the previous one as well.
The word دابر among other things signifies, the root of a thing. But the word "root" does not here mean, "great men" (who are certainly the root of a tribe or clan) but the entire tribe collectively, for the word "root" also symbolizes the whole tree. In fact, the words, Excepting the family of Lot, occurring in v. 60 show that in the present verse this word cannot be taken in the sense of "great men" for, according to the above quoted verse, both the great and the small men of Lot’s people were destroyed, with the exception of a few members of his family. Moreover, the word دابر also means "the last remnant." So the verse definitely signifies that all the people of Lot were destroyed except only a few. See also 6:46.
The word مصبحین (by the morning) shows that Lot was bidden to journey with his family in the latter part of the night so that his wicked countrymen might not discover their absence and pursue and overtake them before the threatened punishment which was to take place at sunrise (v. 74).
a
6:46; 7:73, 85.
مَنۡ کَانَ یُرِیۡدُ الۡعِزَّۃَ فَلِلّٰہِ الۡعِزَّۃُ جَمِیۡعًا ۚ اِلَیۡہِ یَصۡعَدُ الۡکَلِمُ الطَّیِّبُ وَالۡعَمَلُ الصّٰلِحُ یَرۡفَعُہٗ ۚ وَالَّذِیۡنَ یَمۡکُرُوۡنَ السَّیِّاٰتِ لَہُمۡ عَذَابٌ شَدِیۡدٌ ۖ وَّمَکۡرُ اُولٰٓئِکَ ہُوَ یَبُوۡرُ
27:51, 52; 35:44.
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
27:51, 52; 35:44.
27:51, 52; 35:44.
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
a
27:51, 52; 35:44.
1
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
a
27:51, 52; 35:44.
3184
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
c
27:51, 52; 35:44.
وَلَقَدۡ نَعۡلَمُ اَنَّہُمۡ یَقُوۡلُوۡنَ اِنَّمَا یُعَلِّمُہٗ بَشَرٌ ۗ لِّسَانُ الَّذِیۡ یُلۡحِدُوۡنَ اِلَیۡہِ اَعۡجَمِیٌّ وَّہٰذَا لِسَانٌ عَرَبِیٌّ مُّبِیۡنٌ
تفصیل کے لئے دیکھئے تفسیر کبیر جلد چہارم صفحہ ۲۴۱۔
Names of different persons have been mentioned in the traditions who, according to the allegations of the disbelievers, helped the Holy Prophet in composing the Qur’an—Jabr, a Christian slave, ‘Aish or Ya‘ish, a servant of Al-Huwaitib Ibn-e-‘Abdul-‘Uzza and Abu Fuqaih who was known as Yasar and ‘Adas or ‘Addas, a slave of Aus bin Rabi‘ (Ma‘ani & Fath). The names of ‘Ammar, Suhaib, Salman, ‘Abdullah bin Salam and of Sergius, a Nestorian monk, have also been mentioned in this connection. In fact, the Qur’an here makes reference to two objections of disbelievers, one relating to certain slave converts from whom the Holy Prophet is alleged to have received help in composing the Qur’an which is mentioned in 25:5-7, and the other relating to what he heard of the Gospels from a certain Christian slave convert to Islam, and which was incorporated in the Qur’an to which this verse refers. Now with regard to the second objection, did the slave in question read the Arabic version of
Important Words:
یلحدون (they unjustly incline in making this insinuation) is derived from لحد. They say لحد المیت i.e. he buried the corpse. لحدالسھم عن الھدف means, the arrow deviated from the target. الحد الی فلان means, he inclined towards such a one. They say الحد فی الدین i.e. he deviated or swerved from the right way with respect to religion; he impugned religion. الحد فی الحرم means, he desecrated the haram and violated its sanctity. The Quranic expression لسان الذی یلحدون الیه means, the tongue of him unto whom they incline (Lane & Aqrab).
اعجمی (foreign) is derived from عجم (‘ajama) which means, he bit it: and he chewed it. عجم (‘ajuma) means, he had an impotence or an impediment or a difficulty in his speech or utterance and a want of clearness, chasteness, or correctness therein. They say اعجم الکلام i.e. he made the speech or language to want or be without or to have a quality the contrary of clearness, perspicuous-ness or distinctness or to want or be without chasteness or correctness. اعجم الکتاب means, he dotted the book or pointed it or he removed its want of clearness by means of diacritical points. The Arabs say, اعجم البابi.e. he closed the door. عجم means, foreigners as meaning others than Arabs; such as are not Arabs, especially Persians. عجمی signifies one who is of the race of the عجم though he may be chaste or correct in Arabic speech. قوم اعجم means, a people not of the Arabs. اعجم means, one having an impotence or impediment or difficulty in speech though he may be clear, perspicuous, chaste or correct in speaking a foreign language; and not clear, perspicuous, chaste or correct in speaking Arabic though he may be an Arab; and اعجمی signifies the same, (Lane, Aqrab & Mufradat).
Commentary:
Names of different persons have been mentioned in the traditions from whom disbelievers alleged the Holy Prophetreceived help in composing the Quran. According to some reports, it was a Christian slave named Jabr, who read the Christian Scriptures while making swords. The Prophet used to go and sit with him. According to another report, it was ‘Aish or Ya‘ish, a servant of al-Huwaitib Ibn ‘Abdul-‘Uzza, who knew the previous Scriptures and had embraced Islam and held firmly to the Faith. According to yet another report a slave named Abu Fuqaih who was also known as Yasar and was a Jew assisted the Holy Prophet in preparing the Quran. He was subjected to much persecution for his adoption of Islam and probably died sometime before the Hijrah. Again, ‘Abdullah bin Muslim al-Hadrami is reported to have said that his two Christian slaves named Yasar and Jabr, natives of ‘Ain at-Tamar, followed the trade of sword-cutters at Mecca. They used to read the Gospels while engaged in their work. When the Holy Prophet passed by their shop and saw them reading the Gospels he would stop there for a while. A report says that when one of them was asked whether he taught Muhammad the Bible he replied, ‘No, but he teaches me.’ Ibn ‘Abbas reports that the Holy Prophet gave instruction in Islam to a Roman slave named Bal‘am. The Quraish taunted the Prophet that he learned many things from him. The same is said of ‘Adas or ‘Addas, a slave of Ausa bin Rabi (Ma‘ani & Fath). The names of sundry other persons have also been mentioned from whom the Prophet was alleged by the Quraish to have received help, among them being ‘Ammar and Suhaib. The names of Salman, the Persian, and of ‘Abdullah bin Salam and of the Nestorian monk, Sergius, who according to Mas‘udi is the well-known Buhairah, have also been mentioned in this connection.
From the verse under comment, it appears that Meccans accused the Prophet of receiving help from a certain person in preparing the Quran and the verse answers the allegation by saying, But the tongue of him to whom they unjustly incline in making this insinuation is foreign, while this is Arabic tongue, plain and clear. The Christian critics say that this answer is irrelevant, for, as Arnold says: "admitting they were foreigners, they might nevertheless supply him with material" (Sherr’s Commentary of the Bible). It was the necessary material or subject matter, they allege, with which the foreigners supplied the Prophet and to say in reply that the tongue of the person who was alleged to teach him was not Arabic betrayed the irrelevancy of the answer. But these reverend gentlemen seem conveniently to ignore the patent fact that this was not the only objection with which the Quran was assailed. It has not hesitated to mention many other similar objections of disbelievers and has refuted them thoroughly. If the Quran could successfully rebut so many other objections of disbelievers, it could answer this one also. In fact it has adequately done so even in the verse under comment, but the reverend gentlemen themselves have not been able to understand the answer. Moreover, if the reply given in the Quran was so manifestly irrelevant as Christian critics pretend to find it, why did not the Meccans of the Prophet’s times who first made this objection, failed to detect this manifest irrelevancy and why did they not express their dissatisfaction with the answer? But not the slightest reference is to be found in any tradition to this so-called irrelevancy of this answer of the Quran. If Meccans had signified their dissatisfaction with this answer and had pointed out its absurdity and irrelevancy, the traditions would have mentioned it as they have mentioned so many other incidents calculated to impugn the Quran and render its position apparently indefensible.
The fact is that these critics themselves have not understood the objection. The traditions quoted above bring to light two objections of the Meccans. One was that Christian and Jewish slaves who had been converted to Islam secretly helped the Holy Prophet in composing the Quran. They furnished him with the necessary material which was subsequently rendered into Arabic. The other was that he listened to certain non-Muslim slaves while they recited the Gospels and incorporated into the Quran what he heard from them.
Thus Meccans made two objections. One of these the Quran has answered in this verse, while the other has been answered in vv. 25:5, 6, 7. This second objection along with its answer runs thus: And the disbelievers say, It is nothing but a lie which he has forged and at which other people have assisted him. But they have been guilty of a great injustice and have uttered an untruth. And they say: These are legends of the ancients; he has got them written down and they are dictated to him morning and evening, Nay, He Who knows the secrets in the heavens and the earth has revealed it. He truly is Most Forgiving and Merciful. The difference between these verses and the verse under comment is quite manifest. In the verse under comment disbelievers refer to a single man as having taught the Holy Prophet, while in Surah 25, it is not one man but many who are alleged, by disbelievers, to have assisted him in writing the Quran. To both these allegations different answers suiting the nature of the allegations have been given. Thus it is clear that Meccans had made two distinct and separate objections and both these have been answered in the Quran at different places, and traditions support this conclusion. It was with regard to several of the slave converts to Islam that it was alleged that they furnished material to the Prophet. To this allegation of the Meccans, chapter 25 refers in the words, at which other people have assisted him. From the same chapter it also appears that those who were alleged to have assisted the Prophet were Muslims, for the passage in question says: They are dictated to him morning and evening. Now it is an historical fact that while at Mecca Muslims assembled in the morning and evening in the house of Arqam for prayers and sat round the Holy Prophet with doors closed in order to avoid interference by disbelievers. Disbelievers alleged that the meetings were held to compose the Quran in secret, when the slave converts from Judaism and Christianity would tell the old histories of their religions, and the Prophet would have these accounts written down by his Companions. This is how disbelievers declared the Quran to be a forgery which was prepared by many persons, incidentally admitting by implication that a work of the unique excellence of the Quran could not be prepared by one man. Some Christian critics even in our own time have identified themselves with this allegation and have the hardihood to suggest that the letters with which some of the chapters of the Quran begin are the initial letters of the names of the Companions who composed them.
The objection gives rise to two inevitable questions: (a) whether those slave converts who were alleged to have assisted the Holy Prophet in writing the Quran were so learned and intelligent as to teach the Prophet what they were alleged to have taught him and (b) whether the Quran is a human production.
It is not difficult to find answers to both these questions. It does not require extraordinary intelligence to understand that those who helped the Prophet in producing and preparing the Quran and to whom he was indebted for what the Quran contained could not believe it to be the word of God and could not, for his sake, undergo willingly those inhuman cruelties and tyrannies which they suffered at the hands of disbelievers. Could these accomplices of the Holy Prophet in forging the Quran possibly endure the most cruel persecution for believing in a book which they themselves had fabricated? Are these Christian critics unaware of the persecution which these so-called forgers of the Quran bore without wavering and flinching?
With regard to the second question, viz. whether those great truths which are alleged to have been taught to the Prophet by the slave converts could possibly have been taught by them, the Quran says that what are spoken of as 'the legends of the ancients' and what are represented as being taught by the slave converts from Judaism and Christianity are not legends but great truths and mighty prophecies which have been made by Him 'Who knows the secrets in the heavens and the earth, and which it is beyond the power of any mortal to foretell'.
Now, if the objection mentioned in the verse under comment was the same as had been quoted and answered in 25:5-7 (which by common consent was revealed before the present Surah) viz. that some other persons had supplied the Prophet with material, the same convincing answer should have been given here also. But the answer given here is quite different from the one given in chapter 25. This shows that the objection referred to in the verse under comment has not been understood by these critics of the Quran. The present verse does not refer to the objection that a certain man provided material for the Quran. It refers to the second allegation of disbelievers viz. that the Prophet incorporated into the Quran what he heard from the Christian slave when the latter read the Gospels at his shop. The tradition says that there were two Christian slaves, Jabr and Yasar, who worked as sword-cutters at Mecca and read the Gospels at their shop and, when the Prophet passed by them, he used to stop there and listen to them. But on closer scrutiny it appears that really there was only one slave, Jabr, who was alleged to teach the Prophet. Another tradition, to which reference has already been made, supports this view and gives the name of Jabr only. Yet another tradition tells us that only one of the two Christian sword-cutters was asked whether he taught the Prophet, and he replied that, far from his teaching the Prophet, it was the Prophet who taught him. This not only shows that it was only one slave who read the Gospels, but also throws light on the purpose for which the Prophet sometimes stopped at his shop. He did not stop there to learn but to teach the man whom he considered to be religious-minded.
It has now been clearly established that the Quran refers to two objections of disbelievers, one relating to certain slave converts from whom the Prophet is alleged to have received help in preparing the Quran which is mentioned in chapter 25 and the other relating to what he heard of the Gospels from Jabr and incorporated in the Quran.
This second objection has been answered in the verse under comment. The verse purports to say that the tongue of him to whom they attribute the teaching of the Prophet being اعجمی i.e. foreign and defective, he could not impart to the Prophet in his faulty Arabic those great and eternal truths for explaining which the possession of sound and deep knowledge of Arabic was essential.
Other pertinent questions which arise here are, did the slave in question read an Arabic version of the Gospels and were the Gospels translated into Arabic in the Prophet’s time and were the Arabic versions so common that even slaves read them while working at their workshops? The original language of the Gospels was, according to Muslims, Hebrew, and according to Christians, Greek. If the existence of an Arabic version of the Bible in the time of the Prophet cannot be proved, it would follow that the slave in question read either a Hebrew or a Greek version. But if he read a Hebrew or a Greek Gospel, the question arises, how was the Prophet able to understand him, since he did not know either of these languages? Hence in order to understand the significance of the verse under comment, it has to be seen whether the Gospels had been translated into Arabic at the time of the Holy Prophet. That they had not been translated into Arabic is clear from the following facts:
Up to the time of the Prophet translations of the Gospels had not been made in any language. It was in the 13th or 14th centuries of the Christian era that the Gospels first began to be translated into other languages. The study of the Commentaries of the Quran by Muslim scholars also shows that Arabic versions of the Bible were not available to them, because when in their Commentaries they quote the New or the Old Testament they make very serious mistakes. They ascribe to these books stories which are not found in them. This clearly shows that Arabic versions of the Bible did not exist in their time, otherwise they would not have made such blunders.
Traditions also show that in the time of the Holy Prophet the Gospels were to be found only in Hebrew or Greek. In Bukhari we have the following about Waraqah bin Naufal; "He had become Christian in the days of ignorance and he used to write the Gospels in Hebrew." True, another tradition gives Arabic in place of Hebrew, as the language in which Waraqah wrote the Gospels but preference must be given to the tradition quoted from Bukhari because if the Arabic versions of the Bible could be available in the days of the Prophet many Muslims would have read them. But no such scholars of the Bible among early Muslims were to be found. We are even inclined to the view that the reporter had, by mistake, substituted the word "Hebrew" for "Greek" in the above tradition, because only Greek versions were current in those days and Hebrew versions had almost ceased to exist. That the Christian Scriptures had not been translated into Arabic by the time of the Prophet receives further support from the fact that even the Jewish tribes of Medina had not translated the Torah into Arabic by that time, and whenever he needed a reference to this book, he consulted ‘Abdullah bin Salam, a great Hebrew scholar. This view is also supported by the following testimony of a well-known Christian writer, Dr. Alexander Souter, M.A., LL.D., who writes in his book, "The Text and Canon of the New Testament" (Second Edition, 1925 p. 74), under the head, 'Arabic Versions': "These come partly and directly from Greek, and partly through Syriac and partly through Coptic. Mohammad himself knew the Gospel story only orally. The oldest manuscript goes no further back than the 8th century. Two versions of the Arabic are reported to have taken place at Alexandria in the 13th century." In short, there is no doubt about the fact that the Gospels had not been translated into Arabic at the time of the Prophet and those who had to consult them used the Greek or Hebrew version.
Thus it is clear that when Jabr, the Christian slave, read the Gospels, he must have read the Greek or the Hebrew version. And how could the Holy Prophet benefit by listening to a book in a language which he did not understand? The fact seems to be that when disbelievers saw the Prophet standing at Jabr’s shop they imagined that he must have learnt something from him. The Quran removes these doubts by saying, the tongue of him to whom they unjustly incline in making this insinuation is foreign, while this is Arabic tongue plain and clear, meaning that the man from whom the Prophet was alleged to have received material for the Quran must have read the book in Hebrew or Greek because his "tongue being foreign" he could not explain to the Holy Prophet in his defective Arabic those great truths which the Quran comprises. But the Prophet knew only Arabic and so he could not follow him, much less incorporate in the Quran what he heard from him.
In short, disbelievers brought two distinct charges against the Prophet. First, that he listened to a Christian slave while the latter read the Gospels at his workshop, and incorporated into the Quran what he heard from him. Secondly, that he received help from those slaves who had been converted to Islam from Judaism and Christianity and who met him in secret in the house of Arqam. Both these objections have been separately answered by the Quran, the first in the verse under comment and the second in 25:5-7.
It would be of some use to mention here the following facts which are relevant to the objections stated above.
1. The Quran has either abrogated or improved upon the teachings of former Scriptures. The Holy Prophet must have derived the knowledge of the teachings of those Scriptures from the same source—from God—from which he had derived the knowledge of the new teachings of the Quran which have supplanted previous Scriptures.
2. It has condemned some of the fundamental teachings of Christianity and has improved upon others. There is no known Christian sect with which it has not disagreed on one point or other. Now it is for Christian critics to say to which sect that man who is supposed to have "taught" the Holy Prophet belonged and how he could teach him things which were against his own beliefs. Certainly the Prophet’s so-called helpers could not have helped him in abrogating the teachings of their own religious Scriptures.
3. It has corrected many Biblical statements. For instance, it declares that Aaron did not take part in the worship of the calf. It clears David, Solomon and Noah of the sinful acts ascribed to them in the Bible. These are facts to the truth of which even Christian writers have had to bear witness today when more than 1350 years have passed since these truths were, for the first time, proclaimed by the Quran. Surely, no Christian slave could teach the Prophet these historical truths.
4. The Quran has made some very important prophecies with regard to some of the events mentioned in the Bible. No Jewish or Christian sect had any knowledge of them. But their truth has now come to light. For instance, the Quran states that God preserved the body of Pharaoh so that it might be a sign for the generations to come. No Christian slave could impart this knowledge to the Prophet.
5. It appears from the traditions that the Holy Prophet used to visit Jabr’s shop in the fourth or fifth year of the Call, when he was boycotted by Meccans. But chapters 18, 19, 20 and 25 of the Quran which deal with Jews and Christians had been revealed before that time. Ibn Mas‘ud who was one of very early converts to Islam says that chapters 17, 18, 19, 20 and 21 belong to the early Meccan period (Bukhari, Kitabut-Tafsir). All these Surahs abound in facts relating to Jews and Christians. How could the Prophet know these facts if the source of his information was the Christian slave, Jabr, the sword-cutter of Mecca?
1
تفصیل کے لئے دیکھئے تفسیر کبیر جلد چہارم صفحہ ۲۴۱۔
1904
Important Words:
یلحدون (they unjustly incline in making this insinuation) is derived from لحد. They say لحد المیت i.e. he buried the corpse. لحدالسھم عن الھدف means, the arrow deviated from the target. الحد الی فلان means, he inclined towards such a one. They say الحد فی الدین i.e. he deviated or swerved from the right way with respect to religion; he impugned religion. الحد فی الحرم means, he desecrated the haram and violated its sanctity. The Quranic expression لسان الذی یلحدون الیه means, the tongue of him unto whom they incline (Lane & Aqrab).
اعجمی (foreign) is derived from عجم (‘ajama) which means, he bit it: and he chewed it. عجم (‘ajuma) means, he had an impotence or an impediment or a difficulty in his speech or utterance and a want of clearness, chasteness, or correctness therein. They say اعجم الکلام i.e. he made the speech or language to want or be without or to have a quality the contrary of clearness, perspicuous-ness or distinctness or to want or be without chasteness or correctness. اعجم الکتاب means, he dotted the book or pointed it or he removed its want of clearness by means of diacritical points. The Arabs say, اعجم البابi.e. he closed the door. عجم means, foreigners as meaning others than Arabs; such as are not Arabs, especially Persians. عجمی signifies one who is of the race of the عجم though he may be chaste or correct in Arabic speech. قوم اعجم means, a people not of the Arabs. اعجم means, one having an impotence or impediment or difficulty in speech though he may be clear, perspicuous, chaste or correct in speaking a foreign language; and not clear, perspicuous, chaste or correct in speaking Arabic though he may be an Arab; and اعجمی signifies the same, (Lane, Aqrab & Mufradat).
Commentary:
Names of different persons have been mentioned in the traditions from whom disbelievers alleged the Holy Prophetreceived help in composing the Quran. According to some reports, it was a Christian slave named Jabr, who read the Christian Scriptures while making swords. The Prophet used to go and sit with him. According to another report, it was ‘Aish or Ya‘ish, a servant of al-Huwaitib Ibn ‘Abdul-‘Uzza, who knew the previous Scriptures and had embraced Islam and held firmly to the Faith. According to yet another report a slave named Abu Fuqaih who was also known as Yasar and was a Jew assisted the Holy Prophet in preparing the Quran. He was subjected to much persecution for his adoption of Islam and probably died sometime before the Hijrah. Again, ‘Abdullah bin Muslim al-Hadrami is reported to have said that his two Christian slaves named Yasar and Jabr, natives of ‘Ain at-Tamar, followed the trade of sword-cutters at Mecca. They used to read the Gospels while engaged in their work. When the Holy Prophet passed by their shop and saw them reading the Gospels he would stop there for a while. A report says that when one of them was asked whether he taught Muhammad the Bible he replied, ‘No, but he teaches me.’ Ibn ‘Abbas reports that the Holy Prophet gave instruction in Islam to a Roman slave named Bal‘am. The Quraish taunted the Prophet that he learned many things from him. The same is said of ‘Adas or ‘Addas, a slave of Ausa bin Rabi (Ma‘ani & Fath). The names of sundry other persons have also been mentioned from whom the Prophet was alleged by the Quraish to have received help, among them being ‘Ammar and Suhaib. The names of Salman, the Persian, and of ‘Abdullah bin Salam and of the Nestorian monk, Sergius, who according to Mas‘udi is the well-known Buhairah, have also been mentioned in this connection.
From the verse under comment, it appears that Meccans accused the Prophet of receiving help from a certain person in preparing the Quran and the verse answers the allegation by saying, But the tongue of him to whom they unjustly incline in making this insinuation is foreign, while this is Arabic tongue, plain and clear. The Christian critics say that this answer is irrelevant, for, as Arnold says: "admitting they were foreigners, they might nevertheless supply him with material" (Sherr’s Commentary of the Bible). It was the necessary material or subject matter, they allege, with which the foreigners supplied the Prophet and to say in reply that the tongue of the person who was alleged to teach him was not Arabic betrayed the irrelevancy of the answer. But these reverend gentlemen seem conveniently to ignore the patent fact that this was not the only objection with which the Quran was assailed. It has not hesitated to mention many other similar objections of disbelievers and has refuted them thoroughly. If the Quran could successfully rebut so many other objections of disbelievers, it could answer this one also. In fact it has adequately done so even in the verse under comment, but the reverend gentlemen themselves have not been able to understand the answer. Moreover, if the reply given in the Quran was so manifestly irrelevant as Christian critics pretend to find it, why did not the Meccans of the Prophet’s times who first made this objection, failed to detect this manifest irrelevancy and why did they not express their dissatisfaction with the answer? But not the slightest reference is to be found in any tradition to this so-called irrelevancy of this answer of the Quran. If Meccans had signified their dissatisfaction with this answer and had pointed out its absurdity and irrelevancy, the traditions would have mentioned it as they have mentioned so many other incidents calculated to impugn the Quran and render its position apparently indefensible.
The fact is that these critics themselves have not understood the objection. The traditions quoted above bring to light two objections of the Meccans. One was that Christian and Jewish slaves who had been converted to Islam secretly helped the Holy Prophet in composing the Quran. They furnished him with the necessary material which was subsequently rendered into Arabic. The other was that he listened to certain non-Muslim slaves while they recited the Gospels and incorporated into the Quran what he heard from them.
Thus Meccans made two objections. One of these the Quran has answered in this verse, while the other has been answered in vv. 25:5, 6, 7. This second objection along with its answer runs thus: And the disbelievers say, It is nothing but a lie which he has forged and at which other people have assisted him. But they have been guilty of a great injustice and have uttered an untruth. And they say: These are legends of the ancients; he has got them written down and they are dictated to him morning and evening, Nay, He Who knows the secrets in the heavens and the earth has revealed it. He truly is Most Forgiving and Merciful. The difference between these verses and the verse under comment is quite manifest. In the verse under comment disbelievers refer to a single man as having taught the Holy Prophet, while in Surah 25, it is not one man but many who are alleged, by disbelievers, to have assisted him in writing the Quran. To both these allegations different answers suiting the nature of the allegations have been given. Thus it is clear that Meccans had made two distinct and separate objections and both these have been answered in the Quran at different places, and traditions support this conclusion. It was with regard to several of the slave converts to Islam that it was alleged that they furnished material to the Prophet. To this allegation of the Meccans, chapter 25 refers in the words, at which other people have assisted him. From the same chapter it also appears that those who were alleged to have assisted the Prophet were Muslims, for the passage in question says: They are dictated to him morning and evening. Now it is an historical fact that while at Mecca Muslims assembled in the morning and evening in the house of Arqam for prayers and sat round the Holy Prophet with doors closed in order to avoid interference by disbelievers. Disbelievers alleged that the meetings were held to compose the Quran in secret, when the slave converts from Judaism and Christianity would tell the old histories of their religions, and the Prophet would have these accounts written down by his Companions. This is how disbelievers declared the Quran to be a forgery which was prepared by many persons, incidentally admitting by implication that a work of the unique excellence of the Quran could not be prepared by one man. Some Christian critics even in our own time have identified themselves with this allegation and have the hardihood to suggest that the letters with which some of the chapters of the Quran begin are the initial letters of the names of the Companions who composed them.
The objection gives rise to two inevitable questions: (a) whether those slave converts who were alleged to have assisted the Holy Prophet in writing the Quran were so learned and intelligent as to teach the Prophet what they were alleged to have taught him and (b) whether the Quran is a human production.
It is not difficult to find answers to both these questions. It does not require extraordinary intelligence to understand that those who helped the Prophet in producing and preparing the Quran and to whom he was indebted for what the Quran contained could not believe it to be the word of God and could not, for his sake, undergo willingly those inhuman cruelties and tyrannies which they suffered at the hands of disbelievers. Could these accomplices of the Holy Prophet in forging the Quran possibly endure the most cruel persecution for believing in a book which they themselves had fabricated? Are these Christian critics unaware of the persecution which these so-called forgers of the Quran bore without wavering and flinching?
With regard to the second question, viz. whether those great truths which are alleged to have been taught to the Prophet by the slave converts could possibly have been taught by them, the Quran says that what are spoken of as 'the legends of the ancients' and what are represented as being taught by the slave converts from Judaism and Christianity are not legends but great truths and mighty prophecies which have been made by Him 'Who knows the secrets in the heavens and the earth, and which it is beyond the power of any mortal to foretell'.
Now, if the objection mentioned in the verse under comment was the same as had been quoted and answered in 25:5-7 (which by common consent was revealed before the present Surah) viz. that some other persons had supplied the Prophet with material, the same convincing answer should have been given here also. But the answer given here is quite different from the one given in chapter 25. This shows that the objection referred to in the verse under comment has not been understood by these critics of the Quran. The present verse does not refer to the objection that a certain man provided material for the Quran. It refers to the second allegation of disbelievers viz. that the Prophet incorporated into the Quran what he heard from the Christian slave when the latter read the Gospels at his shop. The tradition says that there were two Christian slaves, Jabr and Yasar, who worked as sword-cutters at Mecca and read the Gospels at their shop and, when the Prophet passed by them, he used to stop there and listen to them. But on closer scrutiny it appears that really there was only one slave, Jabr, who was alleged to teach the Prophet. Another tradition, to which reference has already been made, supports this view and gives the name of Jabr only. Yet another tradition tells us that only one of the two Christian sword-cutters was asked whether he taught the Prophet, and he replied that, far from his teaching the Prophet, it was the Prophet who taught him. This not only shows that it was only one slave who read the Gospels, but also throws light on the purpose for which the Prophet sometimes stopped at his shop. He did not stop there to learn but to teach the man whom he considered to be religious-minded.
It has now been clearly established that the Quran refers to two objections of disbelievers, one relating to certain slave converts from whom the Prophet is alleged to have received help in preparing the Quran which is mentioned in chapter 25 and the other relating to what he heard of the Gospels from Jabr and incorporated in the Quran.
This second objection has been answered in the verse under comment. The verse purports to say that the tongue of him to whom they attribute the teaching of the Prophet being اعجمی i.e. foreign and defective, he could not impart to the Prophet in his faulty Arabic those great and eternal truths for explaining which the possession of sound and deep knowledge of Arabic was essential.
Other pertinent questions which arise here are, did the slave in question read an Arabic version of the Gospels and were the Gospels translated into Arabic in the Prophet’s time and were the Arabic versions so common that even slaves read them while working at their workshops? The original language of the Gospels was, according to Muslims, Hebrew, and according to Christians, Greek. If the existence of an Arabic version of the Bible in the time of the Prophet cannot be proved, it would follow that the slave in question read either a Hebrew or a Greek version. But if he read a Hebrew or a Greek Gospel, the question arises, how was the Prophet able to understand him, since he did not know either of these languages? Hence in order to understand the significance of the verse under comment, it has to be seen whether the Gospels had been translated into Arabic at the time of the Holy Prophet. That they had not been translated into Arabic is clear from the following facts:
Up to the time of the Prophet translations of the Gospels had not been made in any language. It was in the 13th or 14th centuries of the Christian era that the Gospels first began to be translated into other languages. The study of the Commentaries of the Quran by Muslim scholars also shows that Arabic versions of the Bible were not available to them, because when in their Commentaries they quote the New or the Old Testament they make very serious mistakes. They ascribe to these books stories which are not found in them. This clearly shows that Arabic versions of the Bible did not exist in their time, otherwise they would not have made such blunders.
Traditions also show that in the time of the Holy Prophet the Gospels were to be found only in Hebrew or Greek. In Bukhari we have the following about Waraqah bin Naufal; "He had become Christian in the days of ignorance and he used to write the Gospels in Hebrew." True, another tradition gives Arabic in place of Hebrew, as the language in which Waraqah wrote the Gospels but preference must be given to the tradition quoted from Bukhari because if the Arabic versions of the Bible could be available in the days of the Prophet many Muslims would have read them. But no such scholars of the Bible among early Muslims were to be found. We are even inclined to the view that the reporter had, by mistake, substituted the word "Hebrew" for "Greek" in the above tradition, because only Greek versions were current in those days and Hebrew versions had almost ceased to exist. That the Christian Scriptures had not been translated into Arabic by the time of the Prophet receives further support from the fact that even the Jewish tribes of Medina had not translated the Torah into Arabic by that time, and whenever he needed a reference to this book, he consulted ‘Abdullah bin Salam, a great Hebrew scholar. This view is also supported by the following testimony of a well-known Christian writer, Dr. Alexander Souter, M.A., LL.D., who writes in his book, "The Text and Canon of the New Testament" (Second Edition, 1925 p. 74), under the head, 'Arabic Versions': "These come partly and directly from Greek, and partly through Syriac and partly through Coptic. Mohammad himself knew the Gospel story only orally. The oldest manuscript goes no further back than the 8th century. Two versions of the Arabic are reported to have taken place at Alexandria in the 13th century." In short, there is no doubt about the fact that the Gospels had not been translated into Arabic at the time of the Prophet and those who had to consult them used the Greek or Hebrew version.
Thus it is clear that when Jabr, the Christian slave, read the Gospels, he must have read the Greek or the Hebrew version. And how could the Holy Prophet benefit by listening to a book in a language which he did not understand? The fact seems to be that when disbelievers saw the Prophet standing at Jabr’s shop they imagined that he must have learnt something from him. The Quran removes these doubts by saying, the tongue of him to whom they unjustly incline in making this insinuation is foreign, while this is Arabic tongue plain and clear, meaning that the man from whom the Prophet was alleged to have received material for the Quran must have read the book in Hebrew or Greek because his "tongue being foreign" he could not explain to the Holy Prophet in his defective Arabic those great truths which the Quran comprises. But the Prophet knew only Arabic and so he could not follow him, much less incorporate in the Quran what he heard from him.
In short, disbelievers brought two distinct charges against the Prophet. First, that he listened to a Christian slave while the latter read the Gospels at his workshop, and incorporated into the Quran what he heard from him. Secondly, that he received help from those slaves who had been converted to Islam from Judaism and Christianity and who met him in secret in the house of Arqam. Both these objections have been separately answered by the Quran, the first in the verse under comment and the second in 25:5-7.
It would be of some use to mention here the following facts which are relevant to the objections stated above.
1. The Quran has either abrogated or improved upon the teachings of former Scriptures. The Holy Prophet must have derived the knowledge of the teachings of those Scriptures from the same source—from God—from which he had derived the knowledge of the new teachings of the Quran which have supplanted previous Scriptures.
2. It has condemned some of the fundamental teachings of Christianity and has improved upon others. There is no known Christian sect with which it has not disagreed on one point or other. Now it is for Christian critics to say to which sect that man who is supposed to have "taught" the Holy Prophet belonged and how he could teach him things which were against his own beliefs. Certainly the Prophet’s so-called helpers could not have helped him in abrogating the teachings of their own religious Scriptures.
3. It has corrected many Biblical statements. For instance, it declares that Aaron did not take part in the worship of the calf. It clears David, Solomon and Noah of the sinful acts ascribed to them in the Bible. These are facts to the truth of which even Christian writers have had to bear witness today when more than 1350 years have passed since these truths were, for the first time, proclaimed by the Quran. Surely, no Christian slave could teach the Prophet these historical truths.
4. The Quran has made some very important prophecies with regard to some of the events mentioned in the Bible. No Jewish or Christian sect had any knowledge of them. But their truth has now come to light. For instance, the Quran states that God preserved the body of Pharaoh so that it might be a sign for the generations to come. No Christian slave could impart this knowledge to the Prophet.
5. It appears from the traditions that the Holy Prophet used to visit Jabr’s shop in the fourth or fifth year of the Call, when he was boycotted by Meccans. But chapters 18, 19, 20 and 25 of the Quran which deal with Jews and Christians had been revealed before that time. Ibn Mas‘ud who was one of very early converts to Islam says that chapters 17, 18, 19, 20 and 21 belong to the early Meccan period (Bukhari, Kitabut-Tafsir). All these Surahs abound in facts relating to Jews and Christians. How could the Prophet know these facts if the source of his information was the Christian slave, Jabr, the sword-cutter of Mecca?
1578
Names of different persons have been mentioned in the traditions who, according to the allegations of the disbelievers, helped the Holy Prophet in composing the Qur’an—Jabr, a Christian slave, ‘Aish or Ya‘ish, a servant of Al-Huwaitib Ibn-e-‘Abdul-‘Uzza and Abu Fuqaih who was known as Yasar and ‘Adas or ‘Addas, a slave of Aus bin Rabi‘ (Ma‘ani & Fath). The names of ‘Ammar, Suhaib, Salman, ‘Abdullah bin Salam and of Sergius, a Nestorian monk, have also been mentioned in this connection. In fact, the Qur’an here makes reference to two objections of disbelievers, one relating to certain slave converts from whom the Holy Prophet is alleged to have received help in composing the Qur’an which is mentioned in 25:5-7, and the other relating to what he heard of the Gospels from a certain Christian slave convert to Islam, and which was incorporated in the Qur’an to which this verse refers. Now with regard to the second objection, did the slave in question read the Arabic version of