شَیۡءٍ
Appears 178 times in Quran
Derived Words (45)
Words derived from the stem "شَیۡءٍ".
- to do all that He wills
- And whatever you spend
- and Allah knows all things well
- and Allah has the power to do all that He wills
- anything
- at all
- nothing
- whatever
- whether
- everything
- And whatever you have been given
- all things
- everything
- encompasses all things
- anything
- things
- and all things that Allah has created
- whatever you take as spoils in war
Occurrences in Quran
Found 178 verses containing "شَیۡءٍ".
قَالُوۡا مَاۤ اَنۡتُمۡ اِلَّا بَشَرٌ مِّثۡلُنَا وَمَاۤ اَنۡزَلَ الرَّحۡمٰنُ مِنۡ شَیۡءٍ اِنۡ اَنۡتُمۡ اِلَّا تَکۡذِبُوۡنَ
14:11; 26:155.
14:11; 26:155.
14:11; 26:155.
Commentary:
All the three great Prophets mentioned in the preceding verse were rejected on the plea that they were just ordinary "men like us" and that God never revealed anything to anybody. The pretext which disbelievers put forward in justi-fication of their rejection of God’s Prophets has elsewhere been mentioned in the Quran in the words: "We have not heard of such a thing among our forefathers" (23:25).
a
14:11; 26:155.
a
14:11; 26:155.
3224
Commentary:
All the three great Prophets mentioned in the preceding verse were rejected on the plea that they were just ordinary "men like us" and that God never revealed anything to anybody. The pretext which disbelievers put forward in justi-fication of their rejection of God’s Prophets has elsewhere been mentioned in the Quran in the words: "We have not heard of such a thing among our forefathers" (23:25).
b
14:11; 26:155.
یَکَادُ الۡبَرۡقُ یَخۡطَفُ اَبۡصٰرَہُمۡ ۖ کُلَّمَاۤ اَضَآءَ لَہُمۡ مَّشَوۡا فِیۡہِ وَاِذَاۤ اَظۡلَمَ عَلَیۡہِمۡ قَامُوۡا ۚ وَلَوۡ شَآءَ اللّٰہُ لَذَہَبَ بِسَمۡعِہِمۡ وَاَبۡصٰرِہِمۡ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
4:73, 74.
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
شَئ (Shai’) 意指愿意或很想要做的事情。
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
4:73-74.
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
Shai’ signifies that which is willed or desired.
4:73, 74.
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
d
4:73, 74.
29M
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
29N
شَئ (Shai’) 意指愿意或很想要做的事情。
1
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
2
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
a
4:73, 74.
27
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
c
4:73-74.
41
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
41A
Shai’ signifies that which is willed or desired.
ہُوَ الَّذِیۡ خَلَقَ لَکُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا ثُمَّ اسۡتَوٰۤی اِلَی السَّمَآءِ فَسَوّٰٮہُنَّ سَبۡعَ سَمٰوٰتٍ ۚ وَہُوَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
السَّمَآءِ اسم جنس ہے ایک کے لئے بھی بولا جاتا ہے اور زیادہ کے لئے بھی‘ چونکہ اس کے بعد اس کی طرف جمع کی ضمیر استعمال کی گئی ہے معلوم ہوا کہ یہاں السَّمَآءِ سے جمع مراد ہے۔
سَوّٰی کے معنے کسی چیز کو اس طرح بنانے کے ہوتے ہیں کہ اس میں سب ضرورتوں کا لحاظ رکھا گیا ہو۔ کہتے ہیں سَوّٰیہُ اور اس کے معنے یہ ہوتے ہیں کہ صَنَعَہٗ مُسْتَوِیًا یعنی اس کو ایسا بنایا کہ اس کی ضرورتوں کا لحاظ کر لیا گیا (اقرب)
شَیْئٌ کا ترجمہ اس جگہ بجائے’’چیز‘‘کے ’’بات‘‘کیا گیا ہے۔ کیونکہ اردو میں ’’چیز‘‘ کا لفظ اس موقعہ پر پورا مفہوم ادا نہیں کرتا‘ لیکن ’’بات‘‘ کا لفظ اس مفہوم کو ادا کرتا ہے۔ بات کے معنے اس جگہ قول کے نہیں بلکہ امر اور حقیقت کے ہیں۔
22:66; 31:21; 45:14.
7:55; 10:4; 41:10-13.
Istawa means, he became firm or firmly settled. Istawa ilash-shai’ means, he turned to a thing or he directed his attention to it (Lane).
Sawwa-hu means, he made it uniform or even, congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements of its case; he perfected it; or he put it into a right or good state (Lane).
In Arabic "seven" is generally used as a symbol of perfection and the word along with "seventy" or "seven hundred" signifies a large number. All these three words have been used in this sense in the Qur’an (9:80; 15:45). Elsewhere, the words "seven heavens" have been substituted by "seven stages" (23:18).
The sun, the moon and other heavenly bodies are of immense benefit to man. Modern science has made many discoveries in this connection—and many more may yet be made—all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
22:66; 31:21; 45:14.
7:55; 10:4; 41:10-13.
Important Words:
استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).
سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).
Commentary:
Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.
The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.
If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.
It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.
The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.
With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.
a
22:66; 31:21; 45:14.
b
7:55; 10:4; 41:10-13.
31A
اِسْتَوٰی (Istawa) 的意思是他成为坚定的或他坚强地决定了。اِسْتَوٰی اِلَی الشَّیْء (Istawa ilash-shai’) 意谓:他转向一件东西或他注意它 (Lane)
1
السَّمَآءِ اسم جنس ہے ایک کے لئے بھی بولا جاتا ہے اور زیادہ کے لئے بھی‘ چونکہ اس کے بعد اس کی طرف جمع کی ضمیر استعمال کی گئی ہے معلوم ہوا کہ یہاں السَّمَآءِ سے جمع مراد ہے۔
2
سَوّٰی کے معنے کسی چیز کو اس طرح بنانے کے ہوتے ہیں کہ اس میں سب ضرورتوں کا لحاظ رکھا گیا ہو۔ کہتے ہیں سَوّٰیہُ اور اس کے معنے یہ ہوتے ہیں کہ صَنَعَہٗ مُسْتَوِیًا یعنی اس کو ایسا بنایا کہ اس کی ضرورتوں کا لحاظ کر لیا گیا (اقرب)
3
شَیْئٌ کا ترجمہ اس جگہ بجائے’’چیز‘‘کے ’’بات‘‘کیا گیا ہے۔ کیونکہ اردو میں ’’چیز‘‘ کا لفظ اس موقعہ پر پورا مفہوم ادا نہیں کرتا‘ لیکن ’’بات‘‘ کا لفظ اس مفہوم کو ادا کرتا ہے۔ بات کے معنے اس جگہ قول کے نہیں بلکہ امر اور حقیقت کے ہیں۔
a
22:66; 31:21; 45:14.
b
7:55; 10:4; 41:10-13.
36
Important Words:
استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).
سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).
Commentary:
Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.
The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.
If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.
It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.
The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.
With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.
b
22:66; 31:21; 45:14.
c
7:55; 10:4; 41:10-13.
54
Istawa means, he became firm or firmly settled. Istawa ilash-shai’ means, he turned to a thing or he directed his attention to it (Lane).
55
Sawwa-hu means, he made it uniform or even, congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements of its case; he perfected it; or he put it into a right or good state (Lane).
56
In Arabic "seven" is generally used as a symbol of perfection and the word along with "seventy" or "seven hundred" signifies a large number. All these three words have been used in this sense in the Qur’an (9:80; 15:45). Elsewhere, the words "seven heavens" have been substituted by "seven stages" (23:18).
56A
The sun, the moon and other heavenly bodies are of immense benefit to man. Modern science has made many discoveries in this connection—and many more may yet be made—all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
وَتَرَی الۡجِبَالَ تَحۡسَبُہَا جَامِدَۃً وَّہِیَ تَمُرُّ مَرَّ السَّحَابِ ۚ صُنۡعَ اللّٰہِ الَّذِیۡۤ اَتۡقَنَ کُلَّ شَیۡءٍ ۚ اِنَّہٗ خَبِیۡرٌۢ بِمَا تَفۡعَلُوۡنَ
穆圣降临后, 那些看来像山岳那样坚固不移的旧思想和旧体制, 犹如浮云般地融化消失了。“山岳” 在此处也可同样意指建立得巨大而稳固的罗马帝国和波斯王国。它们在不可抵抗的、胜利的穆斯林军队面前纷纷瓦解。
اس میں زمین کے چلنے کا ذکر ہے برخلاف پرانے جغرافیہ نویسوں کے جو سورج کو چلتا بتاتے ہیں اور زمین کو ساکن۔
At the advent of the Holy Prophet old ideas and institutions which seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. 'Mountains' may here equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.
Commentary:
At the advent of the Holy Prophet old ideas and institutions that seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. Human history fails to cite an instance of such a mighty revolution brought about in so short a time in every sphere of men’s ideas and actions as was wrought by the great and noble Prophet of Islam. The word جبال (mountains) may equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.
958
穆圣降临后, 那些看来像山岳那样坚固不移的旧思想和旧体制, 犹如浮云般地融化消失了。“山岳” 在此处也可同样意指建立得巨大而稳固的罗马帝国和波斯王国。它们在不可抵抗的、胜利的穆斯林军队面前纷纷瓦解。
3
اس میں زمین کے چلنے کا ذکر ہے برخلاف پرانے جغرافیہ نویسوں کے جو سورج کو چلتا بتاتے ہیں اور زمین کو ساکن۔
2871
Commentary:
At the advent of the Holy Prophet old ideas and institutions that seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. Human history fails to cite an instance of such a mighty revolution brought about in so short a time in every sphere of men’s ideas and actions as was wrought by the great and noble Prophet of Islam. The word جبال (mountains) may equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.
2194
At the advent of the Holy Prophet old ideas and institutions which seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. 'Mountains' may here equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.
اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ رَبَّ ہٰذِہِ الۡبَلۡدَۃِ الَّذِیۡ حَرَّمَہَا وَلَہٗ کُلُّ شَیۡءٍ ۖ وَّاُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ
The Meccans feared that if idol-worship disappeared from Arabia, the Ka‘bah, being the repository of all their well-known idols, will lose its importance and with it they will lose their prestige and influence as its custodians. The verse disabuses their minds of this false notion and purports to say that being the Centre of a World Movement and of the Message for all mankind, Mecca, far from losing its importance, will, on the contrary, add to its prestige and will continue to be respected and revered till the end of time.
30:44; 106:4.
Commentary:
One of the major causes of the opposition of Meccans to the Holy Prophet was that they believed that if idol worship disappeared from Arabia, Mecca (or the Ka‘bah) being the repository of all their well-known idols will lose its importance and consequently they will also lose the prestige and influence they had enjoyed in Arabia as the custodians of the Ka‘bah. The present verse disabuses their minds of this false notion and purports to say that being the centre of a world movement and of the last message for all mankind, Mecca, far from losing its importance, will, on the contrary, immeasurably add to its prestige and will continue to be respected and revered till the end of time.
c
30:44; 106:4.
2873
Commentary:
One of the major causes of the opposition of Meccans to the Holy Prophet was that they believed that if idol worship disappeared from Arabia, Mecca (or the Ka‘bah) being the repository of all their well-known idols will lose its importance and consequently they will also lose the prestige and influence they had enjoyed in Arabia as the custodians of the Ka‘bah. The present verse disabuses their minds of this false notion and purports to say that being the centre of a world movement and of the last message for all mankind, Mecca, far from losing its importance, will, on the contrary, immeasurably add to its prestige and will continue to be respected and revered till the end of time.
2195
The Meccans feared that if idol-worship disappeared from Arabia, the Ka‘bah, being the repository of all their well-known idols, will lose its importance and with it they will lose their prestige and influence as its custodians. The verse disabuses their minds of this false notion and purports to say that being the Centre of a World Movement and of the Message for all mankind, Mecca, far from losing its importance, will, on the contrary, add to its prestige and will continue to be respected and revered till the end of time.
۞ مَا نَنۡسَخۡ مِنۡ اٰیَۃٍ اَوۡ نُنۡسِہَا نَاۡتِ بِخَیۡرٍ مِّنۡہَاۤ اَوۡ مِثۡلِہَاۤ ۗ اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
16:102.
说什么 «古兰经» 的某些经文已被废弃, 这是从本节经文中得出的错误推断, 这种结论显然是错误的和毫无根据的。这节经文根本没有表明 اٰيَة (Ayah) 这词是指 «古兰经» 中的经文。在前一节和以下几节经文中, 都提到那些持有经典的人以及他们对新的启示的嫉妒, 这表明在本节经文中所叙述的被废弃的经节是指先前的启示。有人指出, 先前的经文含有两类命令: (a) 那些由于情况的变化及新启示的广泛性而需要加以废弃的, (b) 那些含有永恒真理的, 而这些真理需要复兴, 以便使人想起那被忘却的真理。因此就有必要废弃那旧经文中的某些部分而代之以新的经文, 且也有必要恢复那些失散的经文。因此, 安拉废弃了先前启示中的某些部分而代之以新的与更好的部分, 并同时加上类似的补缺。这就是符合上下文和 «古兰经» 教义的全面精神的意义。«古兰经» 废弃了所有先前的经文, 因为鉴于人类的变化情况, 它提供了一部不仅比全部老的经典好, 而且也为各时代的全人类准备了新的经典。使命有局限性的、较差的教义必须让位于使命有普遍性的、较好的教义。在本节经文中 نَنْسَخْ (Nansakh, 我们废弃) 这词与 بِخَيْرٍ (Bi-khairin, 较好的一种) 这词有关, 而 نُنْسِهَا (Nunsiha, 我们使其忘掉) 这词与 بِمِثْلِهَا (Bi-Mithliha, 与它同类) 这词有关, 意思是, 当安拉废弃某一事物时, 他以更好的来取代它, 当他使某一事物被忘掉时, 他才恢复它。一些犹太教学者自己也承认, 古以色列人当了俘虏被巴比伦王尼布加尼撒运往巴比伦后, 基督教 «旧约全书» 的首五卷全部丢失了 (Enc. Bib.)。
اٰيَة (Ayah) 的意思是启示, 迹象, 命令, 或一节 «古兰经»。
اس سے یہ مرادنہیں کہ ہم قرآن شریف کی کسی آیت کو منسوخ کر دیں۔ بلکہ مطلب یہ ہے کہ جب ہم کسی نشان کو ٹلا دیتے ہیں تو اس سے بہتر نشان لے آتے ہیں یا کم سے کم ویسا ہی نشان اور ظاہر کرتے ہیں تاکہ دنیا کے لئے ہدایت کا موجب بنے۔
مفسرین نے اس کے یہ معنے کیے ہیں کہ جب قرآن کی کوئی آیت منسوخ کی جائے تو ویسی ہی آیت اور آجاتی ہے۔ لیکن اگر کتاب ہی کی آیت مراد لینی ہو تو اس آیت کے یہ معنے لینے چاہئیں کہ اگر ہم تورات اور انجیل میں سے کسی حصہ کو منسوخ کریں‘ تو قرآن کریم میں یا تو ویسی ہی تعلیم نازل کر دیں گے یا اس سے بہتر نازل کر دیں گے۔ قرآن کریم کی کوئی آیت منسوخ نہیں۔ نہ قیامت تک منس
16:102.
Ayah means, message, sign, command or a verse of the Qur’an (Lane).
It is mistakenly inferred from this verse that some verses of the Qur’an have been abrogated. The conclusion is patently erroneous and unwarranted. There is nothing in this verse to indicate that the word Ayah refers to Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies against the new Revelation which shows that the Ayah spoken of in this verse as being abrogated, refers to the previous Revelations. It is pointed out that the previous Scriptures contained two kinds of commandments: (a) Those which, owing to changed conditions and to the universality of the new Revelation, required abrogation. (b) Those containing eternal truths which needed resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary to abrogate certain portions of those Scriptures and bring in their place new ones, and also to restore the lost ones. So, God abrogated some portions of the previous Revelati
16:102.
Important Words:
ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.
ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).
مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).
Commentary:
Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.
The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).
The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
a
16:102.
75
说什么 «古兰经» 的某些经文已被废弃, 这是从本节经文中得出的错误推断, 这种结论显然是错误的和毫无根据的。这节经文根本没有表明 اٰيَة (Ayah) 这词是指 «古兰经» 中的经文。在前一节和以下几节经文中, 都提到那些持有经典的人以及他们对新的启示的嫉妒, 这表明在本节经文中所叙述的被废弃的经节是指先前的启示。有人指出, 先前的经文含有两类命令: (a) 那些由于情况的变化及新启示的广泛性而需要加以废弃的, (b) 那些含有永恒真理的, 而这些真理需要复兴, 以便使人想起那被忘却的真理。因此就有必要废弃那旧经文中的某些部分而代之以新的经文, 且也有必要恢复那些失散的经文。因此, 安拉废弃了先前启示中的某些部分而代之以新的与更好的部分, 并同时加上类似的补缺。这就是符合上下文和 «古兰经» 教义的全面精神的意义。«古兰经» 废弃了所有先前的经文, 因为鉴于人类的变化情况, 它提供了一部不仅比全部老的经典好, 而且也为各时代的全人类准备了新的经典。使命有局限性的、较差的教义必须让位于使命有普遍性的、较好的教义。在本节经文中 نَنْسَخْ (Nansakh, 我们废弃) 这词与 بِخَيْرٍ (Bi-khairin, 较好的一种) 这词有关, 而 نُنْسِهَا (Nunsiha, 我们使其忘掉) 这词与 بِمِثْلِهَا (Bi-Mithliha, 与它同类) 这词有关, 意思是, 当安拉废弃某一事物时, 他以更好的来取代它, 当他使某一事物被忘掉时, 他才恢复它。一些犹太教学者自己也承认, 古以色列人当了俘虏被巴比伦王尼布加尼撒运往巴比伦后, 基督教 «旧约全书» 的首五卷全部丢失了 (Enc. Bib.)。
76
اٰيَة (Ayah) 的意思是启示, 迹象, 命令, 或一节 «古兰经»。
2
اس سے یہ مرادنہیں کہ ہم قرآن شریف کی کسی آیت کو منسوخ کر دیں۔ بلکہ مطلب یہ ہے کہ جب ہم کسی نشان کو ٹلا دیتے ہیں تو اس سے بہتر نشان لے آتے ہیں یا کم سے کم ویسا ہی نشان اور ظاہر کرتے ہیں تاکہ دنیا کے لئے ہدایت کا موجب بنے۔
مفسرین نے اس کے یہ معنے کیے ہیں کہ جب قرآن کی کوئی آیت منسوخ کی جائے تو ویسی ہی آیت اور آجاتی ہے۔ لیکن اگر کتاب ہی کی آیت مراد لینی ہو تو اس آیت کے یہ معنے لینے چاہئیں کہ اگر ہم تورات اور انجیل میں سے کسی حصہ کو منسوخ کریں‘ تو قرآن کریم میں یا تو ویسی ہی تعلیم نازل کر دیں گے یا اس سے بہتر نازل کر دیں گے۔ قرآن کریم کی کوئی آیت منسوخ نہیں۔ نہ قیامت تک منس
a
16:102.
113
Important Words:
ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.
ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).
مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).
Commentary:
Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.
The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).
The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
b
16:102.
131A
Ayah means, message, sign, command or a verse of the Qur’an (Lane).
132
It is mistakenly inferred from this verse that some verses of the Qur’an have been abrogated. The conclusion is patently erroneous and unwarranted. There is nothing in this verse to indicate that the word Ayah refers to Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies against the new Revelation which shows that the Ayah spoken of in this verse as being abrogated, refers to the previous Revelations. It is pointed out that the previous Scriptures contained two kinds of commandments: (a) Those which, owing to changed conditions and to the universality of the new Revelation, required abrogation. (b) Those containing eternal truths which needed resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary to abrogate certain portions of those Scriptures and bring in their place new ones, and also to restore the lost ones. So, God abrogated some portions of the previous Revelati
وَدَّ کَثِیۡرٌ مِّنۡ اَہۡلِ الۡکِتٰبِ لَوۡ یَرُدُّوۡنَکُمۡ مِّنۡۢ بَعۡدِ اِیۡمٰنِکُمۡ کُفَّارًا حَسَدًا مِّنۡ عِنۡدِ اَنۡفُسِہِمۡ مِّنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمُ الۡحَقُّ ۖ فَاعۡفُوۡا وَاصۡفَحُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖۤ ۗ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
3:101, 150; 4:90.
5:14.
5:53; 16:34.
3:101, 150; 4:90.
a5:14.
b5:53; 16:34.
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
5:53; 16:34.
b
5:14.
d
3:101, 150; 4:90.
a
3:101, 150; 4:90.
b
a5:14.
c
b5:53; 16:34.
116
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
3:101, 150; 4:90.
b
5:14.
c
5:53; 16:34.
وَقَالَتِ الۡیَہُوۡدُ لَیۡسَتِ النَّصٰرٰی عَلٰی شَیۡءٍ وَّقَالَتِ النَّصٰرٰی لَیۡسَتِ الۡیَہُوۡدُ عَلٰی شَیۡءٍ وَّہُمۡ یَتۡلُوۡنَ الۡکِتٰبَ ۗ کَذٰلِکَ قَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ مِثۡلَ قَوۡلِہِمۡ ۚ فَاللّٰہُ یَحۡکُمُ بَیۡنَہُمۡ یَوۡمَ الۡقِیٰمَۃِ فِیۡمَا کَانُوۡا فِیۡہِ یَخۡتَلِفُوۡنَ
5:69.
5:69.
Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess.
5:69.
5:69.
Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.
b
5:69.
c
5:69.
a
5:69.
b
5:69.
120
Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.
b
5:69.
c
5:69.
136
Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess.
وَلِکُلٍّ وِّجۡہَۃٌ ہُوَ مُوَلِّیۡہَا ۖ فَاسۡتَبِقُوا الۡخَیۡرٰتِ ۚ اَیۡنَ مَا تَکُوۡنُوۡا یَاۡتِ بِکُمُ اللّٰہُ جَمِیۡعًا ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
3:134; 5:49; 35:33; 57:22.
本节经文在廖廖数语当中却包含了人生成功的一切要素:一个穆斯林应首先为自己确定一个明确的目标。他不仅应把他的全部注意力集中在它上面, 竭力达到它, 以有益心智的比赛精神与别的穆斯林相竞赛, 力图超过他们, 而且也应帮助他那些可能绊倒的同伴站起来, 继续比赛。مُوَلِّيْهَا (Muwalli-ha) 也含意为 “他使某东西作为支配自己的”, 就是说, 一个人首先确立一个目标, 然后把它作为自己一生中的支配因素。
وِجْھَۃٌ کے معنے ہیں وہ مقصد جس کی طرف انسان توجہ رکھتا ہے۔ (مفردات راغب)
فَاسْتَبِقُوا الْخَیْرَاتِ: اِسْتَبَـقَا الْبَابَ اَوْ اِلَیْہِ کے معنے ہیں اِبْتَدَرَا الْبَابَ: دروازہ تک پہنچنے میں ایک دوسرے سے آگے بڑھنے کی کوشش کی (اقرب الموارد) پس فَاسْتَبِقُوْا کے معنے ہونگے ایک دوسرے سے آگے بڑھنے کی کوشش کرو۔
3:134; 5:49; 35:33; 57:22.
The verse contains, in a few words, all the ingredients of a successful life: A Muslim should first fix for himself a definite goal. Then he should not only devote his whole attention to it and strain every nerve to attain it and vie with other Muslims in a spirit of healthy competition and try to excel them but should also help such of his comrades, as may happen to stumble, to rise up and continue the race. The word Muwalli-ha also means, "which he makes dominant over him," i.e. a man first sets up an objective and then makes it a dominating factor in his life.
3:134; 5:49; 35:33; 57:22.
Important Words:
وجھة (goal) is derived from وجه meaning, the face. وجھة therefore, means: (1) a direction to which one turns one’s face; (2) a goal or an object (Aqrab).
استبقوا (vie with one another) is formed from استبق which is derived from سبق which means, he went ahead of him and left him behind; he outstripped him; he excelled him in some quality. استبق means: (1) he tried to go ahead of others so as to reach the goal first; (2) he hastened and employed his full powers to attain or reach an object (Aqrab & Lane).
خیرات (good works) is the plural of خیرة which means (1) anything excessively good; (2) anything superior to other things (Aqrab).
Commentary:
This short verse contains, in a few words, a mighty lesson as to how the Muslims can achieve success in life. First, they should fix for themselves a goal and that goal should not be the attainment of a particular good but of every good. Nay, they should aspire for more than that. They should try to attain such things as are exceedingly good and superior to others. Again, they should not seek these things in a careless and haphazard manner but should hasten towards them, vying with one another in a spirit of healthy emulation to reach the goal before others.
The expression استبقوا (vie with one another) used here in the plural form also points to the fact that in this race for all that is good, Muslims should try to help those who are weak and assist them in the attainment of virtue. A true Muslim should not only himself strive after virtue but should also invite others to attain to the same stage of virtue which he himself has attained. The spiritual race referred to in the verse thus becomes a most peculiar race in which the competitors not only vie with one another but also look towards their comrades and help such of them as may stumble on their way or be lax in other respects.
The clause, Wherever you be, Allah will bring you all together, means that a Muslim should not think of vying with only those who immediately surround him and thus be satisfied by outstripping them, but should also remember the fact that in far-off places there may be those who are running very fast—faster than those who surround him—and as God will judge all together, a Muslim should not be unmindful of the unknown competitors but should try to spend his energies to the fullest possible extent so that he may truly top the list.
The clause is capable of yet another interpretation. It is human nature that when a man comes to know that the result of his works would be announced publicly, he strives all the harder to outdo others in the discharge of his duties. Hence, God calls upon Muslims to bear in mind that on a certain day they will be gathered together with the peoples of all ages and the results of their deeds will be announced before that huge assemblage; so they should exert themselves accordingly.
The clause, Surely, Allah has the power to do all that He wills, is intended to remind Muslims that there is no limit to man’s spiritual progress and development. A man can rise to any stage of progress and yet the All-Powerful God can help and guide him to the attainment of a still higher stage.
The words ھو مولیھا (which dominates him) literally mean, which he makes dominant over him, i.e. a man first sets up an objective and then makes it a dominating factor in his life. The expression ھومولیھا also means, to which he turns his face. In both these senses the underlying idea is that of engrossment and devotion.
e
3:134; 5:49; 35:33; 57:22.
95
本节经文在廖廖数语当中却包含了人生成功的一切要素:一个穆斯林应首先为自己确定一个明确的目标。他不仅应把他的全部注意力集中在它上面, 竭力达到它, 以有益心智的比赛精神与别的穆斯林相竞赛, 力图超过他们, 而且也应帮助他那些可能绊倒的同伴站起来, 继续比赛。مُوَلِّيْهَا (Muwalli-ha) 也含意为 “他使某东西作为支配自己的”, 就是说, 一个人首先确立一个目标, 然后把它作为自己一生中的支配因素。
2
وِجْھَۃٌ کے معنے ہیں وہ مقصد جس کی طرف انسان توجہ رکھتا ہے۔ (مفردات راغب)
3
فَاسْتَبِقُوا الْخَیْرَاتِ: اِسْتَبَـقَا الْبَابَ اَوْ اِلَیْہِ کے معنے ہیں اِبْتَدَرَا الْبَابَ: دروازہ تک پہنچنے میں ایک دوسرے سے آگے بڑھنے کی کوشش کی (اقرب الموارد) پس فَاسْتَبِقُوْا کے معنے ہونگے ایک دوسرے سے آگے بڑھنے کی کوشش کرو۔
b
3:134; 5:49; 35:33; 57:22.
155
Important Words:
وجھة (goal) is derived from وجه meaning, the face. وجھة therefore, means: (1) a direction to which one turns one’s face; (2) a goal or an object (Aqrab).
استبقوا (vie with one another) is formed from استبق which is derived from سبق which means, he went ahead of him and left him behind; he outstripped him; he excelled him in some quality. استبق means: (1) he tried to go ahead of others so as to reach the goal first; (2) he hastened and employed his full powers to attain or reach an object (Aqrab & Lane).
خیرات (good works) is the plural of خیرة which means (1) anything excessively good; (2) anything superior to other things (Aqrab).
Commentary:
This short verse contains, in a few words, a mighty lesson as to how the Muslims can achieve success in life. First, they should fix for themselves a goal and that goal should not be the attainment of a particular good but of every good. Nay, they should aspire for more than that. They should try to attain such things as are exceedingly good and superior to others. Again, they should not seek these things in a careless and haphazard manner but should hasten towards them, vying with one another in a spirit of healthy emulation to reach the goal before others.
The expression استبقوا (vie with one another) used here in the plural form also points to the fact that in this race for all that is good, Muslims should try to help those who are weak and assist them in the attainment of virtue. A true Muslim should not only himself strive after virtue but should also invite others to attain to the same stage of virtue which he himself has attained. The spiritual race referred to in the verse thus becomes a most peculiar race in which the competitors not only vie with one another but also look towards their comrades and help such of them as may stumble on their way or be lax in other respects.
The clause, Wherever you be, Allah will bring you all together, means that a Muslim should not think of vying with only those who immediately surround him and thus be satisfied by outstripping them, but should also remember the fact that in far-off places there may be those who are running very fast—faster than those who surround him—and as God will judge all together, a Muslim should not be unmindful of the unknown competitors but should try to spend his energies to the fullest possible extent so that he may truly top the list.
The clause is capable of yet another interpretation. It is human nature that when a man comes to know that the result of his works would be announced publicly, he strives all the harder to outdo others in the discharge of his duties. Hence, God calls upon Muslims to bear in mind that on a certain day they will be gathered together with the peoples of all ages and the results of their deeds will be announced before that huge assemblage; so they should exert themselves accordingly.
The clause, Surely, Allah has the power to do all that He wills, is intended to remind Muslims that there is no limit to man’s spiritual progress and development. A man can rise to any stage of progress and yet the All-Powerful God can help and guide him to the attainment of a still higher stage.
The words ھو مولیھا (which dominates him) literally mean, which he makes dominant over him, i.e. a man first sets up an objective and then makes it a dominating factor in his life. The expression ھومولیھا also means, to which he turns his face. In both these senses the underlying idea is that of engrossment and devotion.
b
3:134; 5:49; 35:33; 57:22.
171
The verse contains, in a few words, all the ingredients of a successful life: A Muslim should first fix for himself a definite goal. Then he should not only devote his whole attention to it and strain every nerve to attain it and vie with other Muslims in a spirit of healthy competition and try to excel them but should also help such of his comrades, as may happen to stumble, to rise up and continue the race. The word Muwalli-ha also means, "which he makes dominant over him," i.e. a man first sets up an objective and then makes it a dominating factor in his life.
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.