عَنْهُ
Appears 36 times in Quran
Occurrences in Quran
Found 36 verses containing "عَنْهُ".
وَإِذَا سَمِعُوا۟ ٱللَّغْوَ أَعْرَضُوا۟ عَنْهُ وَقَالُوا۟ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ سَلَٰمٌ عَلَيْكُمْ لَا نَبْتَغِى ٱلْجَٰهِلِينَ
25:64, 73.
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
25:64, 73.
c
25:64, 73.
4
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
a
23:4; 25:73.
b
25:64.
a
25:64, 73.
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا
42:38; 53:33.
42:38; 53:33.
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
42:38; 53:33.
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
c
42:38; 53:33.
a
42:38; 53:33.
509
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
a
42:38; 53:33.
594
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ وَمِنْهُم مَّن صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا
2:254; 10:41; 61:15.
سَعِیْر سَعْرٌ سے ہے جس کے اصل معنے تمازت کے ہیں (مفردات)
قرآن مجید میں لفظ کَفٰی کا ہے۔ مگر اردو میں کافی کا لفظ اس موقعہ پر استعمال نہیں ہوتا۔ اردو میں کافی کہیں تو اس کے معنے یہ ہوتے ہیں کہ میری ضرورت پورا کرتی ہے۔ اور جہنم ضرورت پورا نہیں کرتی۔ اس لئے ہم نے آیات کا ترجمہ یہ کیا ہے کہ جہنم تمازت میں بہت زیادہ ہے۔
2:254; 10:41; 61:15.
2:254; 10:41; 61:15.
a
2:254; 10:41; 61:15.
2
سَعِیْر سَعْرٌ سے ہے جس کے اصل معنے تمازت کے ہیں (مفردات)
3
قرآن مجید میں لفظ کَفٰی کا ہے۔ مگر اردو میں کافی کا لفظ اس موقعہ پر استعمال نہیں ہوتا۔ اردو میں کافی کہیں تو اس کے معنے یہ ہوتے ہیں کہ میری ضرورت پورا کرتی ہے۔ اور جہنم ضرورت پورا نہیں کرتی۔ اس لئے ہم نے آیات کا ترجمہ یہ کیا ہے کہ جہنم تمازت میں بہت زیادہ ہے۔
a
2:254; 10:41; 61:15.
b
2:254; 10:41; 61:15.
وَأَخْذِهِمُ ٱلرِّبَوٰا۟ وَقَدْ نُهُوا۟ عَنْهُ وَأَكْلِهِمْ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَٰطِلِ ۚ وَأَعْتَدْنَا لِلْكَٰفِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
2:276, 277; 3:131; 30:40.
9:34.
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
2:276, 277; 3:131; 30:40.
9:34.
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
c
2:276, 277; 3:131; 30:40.
d
9:34.
2
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
b
2:276, 277; 3:131; 30:40.
c
9:34.
625
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
b
2:276, 277; 3:131; 30:40.
c
9:34.
703
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
مَّن يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُۥ ۚ وَذَٰلِكَ ٱلْفَوْزُ ٱلْمُبِينُ
Dhalika may either refer to "the averting of punishment" or to "mercy."
Commentary:
The word ذالك (that) may either refer to the "averting of punishment" or to "mercy", for both "mercy" and the "averting of punishing" are manifest triumphs.
764
Commentary:
The word ذالك (that) may either refer to the "averting of punishment" or to "mercy", for both "mercy" and the "averting of punishing" are manifest triumphs.
831
Dhalika may either refer to "the averting of punishment" or to "mercy."
قَالَ ٱللَّهُ هَٰذَا يَوْمُ يَنفَعُ ٱلصَّٰدِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۚ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
a
9:100; 58:23; 98:9.
a
9:100; 58:23; 98:9.
747
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
b
9:100; 58:23; 98:9.
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْـَٔوْنَ عَنْهُ ۖ وَإِن يُهْلِكُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
这节经文有说服力地阐明了 «古兰经» 的强烈感召力。
واؤ کے معنے بعض جگہ اردو میں ’’لیکن‘‘ کے ہو سکتے ہیں وہی اس جگہ کئے گئے ہیں۔ کیونکہ اس سے مضمون زیادہ واضح ہوتا ہے۔
The verse constitutes an eloquent commentary on the captivating power of the Qur’an.
Commentary:
The order in which the words have been put in this verse is worth noting. Disbelievers’ forbidding others to listen to the Quran or to the words of the Holy Prophet implied that they, too, were keeping away from the Holy Prophet and the Quran. In spite of this, their own keeping away has been expressly and separately mentioned in the verse in order to show that they were afraid of being influenced by the words of the
Quran or the discourses of the Holy Prophet. So great was their fear that they not only forbade others to go near the Holy Prophet but themselves took special care to remain aloof from him, lest his words should captivate their hearts. This shows that they were aware of the great influence which the Quran and the discourses of the Holy Prophet exercised on the minds of hearers. No wonder that the disbelievers looked upon the Quran as a "manifest magic" (34:44).
423
这节经文有说服力地阐明了 «古兰经» 的强烈感召力。
3
واؤ کے معنے بعض جگہ اردو میں ’’لیکن‘‘ کے ہو سکتے ہیں وہی اس جگہ کئے گئے ہیں۔ کیونکہ اس سے مضمون زیادہ واضح ہوتا ہے۔
774
Commentary:
The order in which the words have been put in this verse is worth noting. Disbelievers’ forbidding others to listen to the Quran or to the words of the Holy Prophet implied that they, too, were keeping away from the Holy Prophet and the Quran. In spite of this, their own keeping away has been expressly and separately mentioned in the verse in order to show that they were afraid of being influenced by the words of the
Quran or the discourses of the Holy Prophet. So great was their fear that they not only forbade others to go near the Holy Prophet but themselves took special care to remain aloof from him, lest his words should captivate their hearts. This shows that they were aware of the great influence which the Quran and the discourses of the Holy Prophet exercised on the minds of hearers. No wonder that the disbelievers looked upon the Quran as a "manifest magic" (34:44).
838
The verse constitutes an eloquent commentary on the captivating power of the Qur’an.
بَلْ بَدَا لَهُم مَّا كَانُوا۟ يُخْفُونَ مِن قَبْلُ ۖ وَلَوْ رُدُّوا۟ لَعَادُوا۟ لِمَا نُهُوا۟ عَنْهُ وَإِنَّهُمْ لَكَٰذِبُونَ
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
4
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
776
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
839
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
فَلَمَّا عَتَوْا۟ عَن مَّا نُهُوا۟ عَنْهُ قُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ
2:66; 5:61.
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
b
2:66; 5:61.
3
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
a
2:66; 5:61.
1056
Commentary:
The expression, Be ye apes despised, explains the "severe punishment" mentioned in the previous verse. See also 2:66.
b
2:66; 5:61.
1065
See {107}.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَوَلَّوْا۟ عَنْهُ وَأَنتُمْ تَسْمَعُونَ
3:33; 4:60; 8:47; 24:55.
3:33; 4:60; 8:47; 24:55.
3:33; 4:60; 8:47; 24:55.
Commentary:
As God was the source of all strength and the Prophet was a means thereof, so the Faithful are here enjoined to obey God and His Messenger. Muslims had by this time witnessed many signs of God; they had only just witnessed a mighty sign in the Battle of Badr. Having witnessed so many signs, it was incumbent on them to be obedient to God and His Messenger. Those who had taken part in the Battle of Badr were all true Muslims; there was no hypocrite among them except perhaps one. But in future battles, there were to be hypocrites also; hence there was the greater need for Muslims to be on their guard and to be more careful in the matter of obedience. The fact is that until the Battle of Badr, ‘Abdullah bin Ubayy, the arch-hypocrite, and his confederates had been under the delusion that Islam was only a passing show and that the little group of Muslims would soon disappear. The victory at Badr, therefore, came to them as a severe shock, and their false hopes were shattered. So from this time onward, they became increasingly more active in their machinations against Islam and the Holy Prophet. Hence, the need of an exhortation to Muslims to be ever obedient to God and His Messenger, for it was in obedience and in unity that lay the secret of their future success and prosperity.
a
3:33; 4:60; 8:47; 24:55.
a
3:33; 4:60; 8:47; 24:55.
1109
Commentary:
As God was the source of all strength and the Prophet was a means thereof, so the Faithful are here enjoined to obey God and His Messenger. Muslims had by this time witnessed many signs of God; they had only just witnessed a mighty sign in the Battle of Badr. Having witnessed so many signs, it was incumbent on them to be obedient to God and His Messenger. Those who had taken part in the Battle of Badr were all true Muslims; there was no hypocrite among them except perhaps one. But in future battles, there were to be hypocrites also; hence there was the greater need for Muslims to be on their guard and to be more careful in the matter of obedience. The fact is that until the Battle of Badr, ‘Abdullah bin Ubayy, the arch-hypocrite, and his confederates had been under the delusion that Islam was only a passing show and that the little group of Muslims would soon disappear. The victory at Badr, therefore, came to them as a severe shock, and their false hopes were shattered. So from this time onward, they became increasingly more active in their machinations against Islam and the Holy Prophet. Hence, the need of an exhortation to Muslims to be ever obedient to God and His Messenger, for it was in obedience and in unity that lay the secret of their future success and prosperity.
c
3:33; 4:60; 8:47; 24:55.
وَٱلسَّٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَٰنٍ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّٰتٍ تَجْرِى تَحْتَهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
58:23; 98:9.
58:23; 98:9.
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
58:23; 98:9.
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
a
58:23; 98:9.
1249
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
1212
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
وَإِذَا مَسَّ ٱلْإِنسَٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ
30:34; 39:9, 50.
30:34; 39:9, 50.
30:34; 39:9, 50.
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
e
30:34; 39:9, 50.
a
30:34; 39:9, 50.
1288
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
a
30:34; 39:9, 50.
قَالَ يَٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًا ۚ وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَٰحَ مَا ٱسْتَطَعْتُ ۚ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
11:64.
7:94.
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
11:64.
7:94.
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
2
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
a
11:64.
b
7:94.
1469
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
1342
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
قَالَ إِنِّى لَيَحْزُنُنِىٓ أَن تَذْهَبُوا۟ بِهِۦ وَأَخَافُ أَن يَأْكُلَهُ ٱلذِّئْبُ وَأَنتُمْ عَنْهُ غَٰفِلُونَ
It appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph’s brothers to kill him. So, as if pre-arraigning them, he used the same words which they were to use later in extenuation of their heinous crime.
Commentary:
This verse lends further support to the view that Joseph was not seventeen or eighteen but much younger (v. 12); otherwise there was no occasion for Jacob to fear his being devoured by a wolf. It also appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph’s brothers to kill him. So, as if pre-arraigning them, Jacob used the same words which they were to use later in extenuation of their heinous crime.
1518
Commentary:
This verse lends further support to the view that Joseph was not seventeen or eighteen but much younger (v. 12); otherwise there was no occasion for Jacob to fear his being devoured by a wolf. It also appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph’s brothers to kill him. So, as if pre-arraigning them, Jacob used the same words which they were to use later in extenuation of their heinous crime.
1365
It appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph’s brothers to kill him. So, as if pre-arraigning them, he used the same words which they were to use later in extenuation of their heinous crime.
وَلَقَدْ هَمَّتْ بِهِۦ ۖ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَٰنَ رَبِّهِۦ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ ۚ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ
The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.
By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.
Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham).
Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets.
1528
Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets.
1373
The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.
1374
By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.
1375
Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham).
فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Commentary:
God on the one hand made the women despair of Joseph and on the other strengthened his heart. This is how Joseph’s prayer was accepted.
1538
Commentary:
God on the one hand made the women despair of Joseph and on the other strengthened his heart. This is how Joseph’s prayer was accepted.
قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ
Commentary:
The expression سنراودعنه اباه literally means, we will endeavour to turn his father from him by blandishment or artifice or we will endeavour to beguile his father (Lane). One sin leads to another. They committed one sin by their evil treatment of Joseph. Now they stoop to another. They declare insolently—and that to none other than Joseph himself—that they will beguile his (Benjamin’s) father. First, they speak of the Prophet Jacob not as our father, but as his (Benjamin’s) father and, secondly, they express their intention of making a fool of him.
1563
Commentary:
The expression سنراودعنه اباه literally means, we will endeavour to turn his father from him by blandishment or artifice or we will endeavour to beguile his father (Lane). One sin leads to another. They committed one sin by their evil treatment of Joseph. Now they stoop to another. They declare insolently—and that to none other than Joseph himself—that they will beguile his (Benjamin’s) father. First, they speak of the Prophet Jacob not as our father, but as his (Benjamin’s) father and, secondly, they express their intention of making a fool of him.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَأْتِينَا ٱلسَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّى لَتَأْتِيَنَّكُمْ عَٰلِمِ ٱلْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَلَآ أَصْغَرُ مِن ذَٰلِكَ وَلَآ أَكْبَرُ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
10:62.
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
10:62.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
10:62.
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
c
10:62.
4
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
a
10:62.
3133
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
a
10:62.
2377
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
قُل لَّكُم مِّيعَادُ يَوْمٍ لَّا تَسْتَـْٔخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ
ایک دن سے مراد ایک ہزار سال ہے۔ یعنی اسلام کی ترقی کے پہلے تین سو سال حدیث کے مطابق ملا کر تیرھویں صدی ہجری تک یہ وعدہ چلے گا اور تیسری صدی کے بعد جب ہزار سال پورا ہو جائے گا یعنی اصطلاحاً ایک دن تو اسلام کی ترقی کا زمانہ آجائے گا۔
7:35; 10:50.
The Day of the Battle of Badr or the day mentioned in 32:6 which is stated to be equal to one thousand years after the expiry of which the period of the recognition and acceptance of Islam as a universal Faith will begin.
7:35; 10:50.
Commentary:
If v. 27 above is taken as referring to the Battle of Badr, the word یوم (day) in the present verse would signify 'a year'. The Battle of Badr wasfought in about a year after the Hijrah.
c
7:35; 10:50.
1050
白德尔 (بَدْر, Badr) 战役的那一天或32:6节经文所谈的 “等于一千年的那一天”, 该一天期满后, 伊斯兰教将开始被承认和接受为全世界的宗教。
1
ایک دن سے مراد ایک ہزار سال ہے۔ یعنی اسلام کی ترقی کے پہلے تین سو سال حدیث کے مطابق ملا کر تیرھویں صدی ہجری تک یہ وعدہ چلے گا اور تیسری صدی کے بعد جب ہزار سال پورا ہو جائے گا یعنی اصطلاحاً ایک دن تو اسلام کی ترقی کا زمانہ آجائے گا۔
a
7:35; 10:50.
3155
Commentary:
If v. 27 above is taken as referring to the Battle of Badr, the word یوم (day) in the present verse would signify 'a year'. The Battle of Badr wasfought in about a year after the Hijrah.
b
7:35; 10:50.
2396
The Day of the Battle of Badr or the day mentioned in 32:6 which is stated to be equal to one thousand years after the expiry of which the period of the recognition and acceptance of Islam as a universal Faith will begin.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا
11:47.
24:25; 36:66; 41:21-23.
The verse cuts at the root of all sources of suspicion which in natural order are "the ear," "the eye" and "the heart." "The ear" is the first avenue through which most suspicions enter one’s mind. Most suspicions are caused by ill-founded reports which one hears about another person. Next source is that of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another person not as the result of a bad report which he might have heard about him, nor in consequence of a bad act or deed which he might have seen him committing but which is purely the figment of his own diseased mind. Thus it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable, but human honour also is sacrosanct and an attack upon it will also have to be accounted for.
11:47.
24:25; 36:66; 41:21-23.
Commentary:
This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.
The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.
A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!
a
11:47.
b
24:25; 36:66; 41:21-23.
b
11:47.
c
24:25; 36:66; 41:21-23.
1966
Commentary:
This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.
The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.
A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!
b
11:47.
c
24:25; 36:66; 41:21-23.
1619
The verse cuts at the root of all sources of suspicion which in natural order are "the ear," "the eye" and "the heart." "The ear" is the first avenue through which most suspicions enter one’s mind. Most suspicions are caused by ill-founded reports which one hears about another person. Next source is that of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another person not as the result of a bad report which he might have heard about him, nor in consequence of a bad act or deed which he might have seen him committing but which is purely the figment of his own diseased mind. Thus it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable, but human honour also is sacrosanct and an attack upon it will also have to be accounted for.
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُۥ يَحْمِلُ يَوْمَ ٱلْقِيَٰمَةِ وِزْرًا
18:102; 43:37; 72:18.
18:102; 43:37; 72:18.
18:102; 43:37-39; 72:18.
Commentary:
The words یوم القیامة (Day of Resurrection) have been used in the Quran and the Hadith in three senses:(a) the day of the death of a person as in the saying of the Holy Prophet viz. من مات فقد قامت قیامته i.e. he who dies, the day of his resurrection indeed has come (Bihar, vol. 3, p. 183); (b) the time of the decline, downfall and death of a nation; (c) the day when all mankind will be raised from their graves and made to stand before God’s great Judgement Seat to render an account of their deeds. In the present verse the words "the Day of Resurrection" seem to have been used in the first sense.
a
18:102; 43:37; 72:18.
a
18:102; 43:37-39; 72:18.
2311A
Commentary:
The words یوم القیامة (Day of Resurrection) have been used in the Quran and the Hadith in three senses:(a) the day of the death of a person as in the saying of the Holy Prophet viz. من مات فقد قامت قیامته i.e. he who dies, the day of his resurrection indeed has come (Bihar, vol. 3, p. 183); (b) the time of the decline, downfall and death of a nation; (c) the day when all mankind will be raised from their graves and made to stand before God’s great Judgement Seat to render an account of their deeds. In the present verse the words "the Day of Resurrection" seem to have been used in the first sense.
a
18:102; 43:37; 72:18.
وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ ٱلرَّحْمَٰنِ مُحْدَثٍ إِلَّا كَانُوا۟ عَنْهُ مُعْرِضِينَ
21:3, 43.
پس چونکہ ہر نبی کا انکار کرنا ایک جاری حقیقت ہے اس لئے اللہ تعالیٰ ایسے نشان نہیں اتارتا جو لوگوں کو جبرًا مومن بنا دیں۔ کیونکہ اگر وہ ایسا کرے تو وہ بعض نبیوں کا طرف دار قرار پائے گا مگر وہ ایسا نہیں کر سکتا۔
21:3, 43.
The word, 'new' means, 'in a new form,' or 'with new details.' In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed and improved form in order that it may suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.
21:3, 43.
Commentary:
The word "new" means, "in a new form" or "with new details". In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed form in order to suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.
a
21:3, 43.
3
پس چونکہ ہر نبی کا انکار کرنا ایک جاری حقیقت ہے اس لئے اللہ تعالیٰ ایسے نشان نہیں اتارتا جو لوگوں کو جبرًا مومن بنا دیں۔ کیونکہ اگر وہ ایسا کرے تو وہ بعض نبیوں کا طرف دار قرار پائے گا مگر وہ ایسا نہیں کر سکتا۔
a
21:3, 43.
2709
Commentary:
The word "new" means, "in a new form" or "with new details". In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed form in order to suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.
d
21:3, 43.
2096
The word, 'new' means, 'in a new form,' or 'with new details.' In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed and improved form in order that it may suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.
فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ
کیونکہ وہ ستاروں کی تاثیروں کو مانتے تھے۔
2
کیونکہ وہ ستاروں کی تاثیروں کو مانتے تھے۔
أَنتُمْ عَنْهُ مُعْرِضُونَ
ثُمَّ تَوَلَّوْا۟ عَنْهُ وَقَالُوا۟ مُعَلَّمٌ مَّجْنُونٌ
37:37; 68:52.
37:37; 68:52.
15:7; 37:37; 68:52.
d
37:37; 68:52.
b
15:7; 37:37; 68:52.
a
37:37; 68:52.
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
这几个字的意思也可以是 “凡自己回绝(真理)的”。
The words may also mean, 'he who himself would turn away.'
Commentary:
The expression من أفک means, he on account of whose evil and wilful conduct the Divine Decree that he should be turned away from truth comes into operation. Or it means, he who himself would turn away.
1302
这几个字的意思也可以是 “凡自己回绝(真理)的”。
3897
Commentary:
The expression من أفک means, he on account of whose evil and wilful conduct the Divine Decree that he should be turned away from truth comes into operation. Or it means, he who himself would turn away.
2827
The words may also mean, 'he who himself would turn away.'
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ ٱلْمَصِيرُ
4:47.
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
a
4:47.
1404
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
1405
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
1
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
a
2:105; 4:47.4178
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
3005
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
3006
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ أُو۟لَٰٓئِكَ حِزْبُ ٱللَّهِ ۚ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
5:120; 9:100; 98:9.
3:29; 4:145; 9:23.
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
1408
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
4188
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
5:120; 9:100; 98:9.
c
3:29; 4:145; 9:23.
3014
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْ أَهْلِ ٱلْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ كَىْ لَا يَكُونَ دُولَةًۢ بَيْنَ ٱلْأَغْنِيَآءِ مِنكُمْ ۚ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.
8:2, 42.
47:34; 49:8.
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
1410
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
1411
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
3
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
4
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
a
8:2, 42.
b
47:34; 49:8.
4194
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
3021
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
3022
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.
يَوْمَ يَجْمَعُكُمْ لِيَوْمِ ٱلْجَمْعِ ۖ ذَٰلِكَ يَوْمُ ٱلتَّغَابُنِ ۗ وَمَن يُؤْمِنۢ بِٱللَّهِ وَيَعْمَلْ صَٰلِحًا يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
8:30; 48:6; 66:9.
8:30; 48:6; 66:9.
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
8:30; 48:6; 66:9.
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
d
8:30; 48:6; 66:9.
c
8:30; 48:6; 66:9.
4262
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
b
8:30; 48:6; 66:9.
3061
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
ذَٰلِكَ أَمْرُ ٱللَّهِ أَنزَلَهُۥٓ إِلَيْكُمْ ۚ وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُعْظِمْ لَهُۥٓ أَجْرًا
在以上 5 节经文中信者一再得到嘱咐, 要敬畏安拉。这表示, 在离婚问题上男人常常会不公平地对待离了婚的妻子, 并剥夺她们的正当权利。
In the preceding five verses the believers have been repeatedly enjoined to fear God. This shows that in the matter of divorce men are generally tempted to deal unjustly with their divorced wives and to deprive them of their just rights.
Commentary:
In the brief space of five verses the believers have been enjoined to fear God. This shows that in the matter of divorce men may be generally tempted to deal unjustly with their divorced wives and thus deprive them of their just rights. It was in the fitness of things that they should have been warned against falling a victim to this temptation.
1440
在以上 5 节经文中信者一再得到嘱咐, 要敬畏安拉。这表示, 在离婚问题上男人常常会不公平地对待离了婚的妻子, 并剥夺她们的正当权利。
4272
Commentary:
In the brief space of five verses the believers have been enjoined to fear God. This shows that in the matter of divorce men may be generally tempted to deal unjustly with their divorced wives and thus deprive them of their just rights. It was in the fitness of things that they should have been warned against falling a victim to this temptation.
3068
In the preceding five verses the believers have been repeatedly enjoined to fear God. This shows that in the matter of divorce men are generally tempted to deal unjustly with their divorced wives and to deprive them of their just rights.
فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَٰجِزِينَ
这一节经文和以上三节经文论证了, 如果穆圣是个谎言制造者, 那么, 安拉有力的圣手会扼住穆圣的咽喉, 而他当然不免暴毙, 整个工作和使命付诸东流, 就像伪先知所遭到的命运一样。这几节经文内的主张和论据似乎是 «圣经» (申命记: 18:20) 中的不折不扣的翻版。
In this and in the preceding three verses the argument is given that if the Holy Prophet had been a forger of lies, God’s strong hand would have seized him by the throat and he would, certainly, have met with a violent death and his whole work and mission would have gone to pieces, as such is the fate of a false prophet. The claim and the arguments contained in these verses seem to be an exact reproduction of the biblical statement in Deut. 18: 20.
Commentary:
In verses 39-40 above it was claimed that all visible and invisible things prove that the Holy Prophet is God’s true Messenger and that the Quran is God’s revealed Word and not the imaginary flight of a poet’s mind or the wild conjectures of a diviner. In this and the preceding three verses another irrefutable argument is given to support his claim. The argument is to the effect that if the Holy Prophet had been a forger of lies against God, God’s strong hand would have seized him by the throat and the Prophet would certainly have met with a violent death; his whole work and mission would have gone to pieces, because such is the fate of a false prophet. The claim and arguments contained in these verses seem to be an exact reproduction of the following Biblical statement: "I will raise them up a prophet from among their brethren (i.e. the Ishmaelites) like unto thee and will put My word in his mouth; and he shall speak unto them all that I shall command him. But the Prophet which shall presume to speak a word in My name, which I have not commanded him to speak even that Prophet shall die" (Deut. 18:20).
1481
这一节经文和以上三节经文论证了, 如果穆圣是个谎言制造者, 那么, 安拉有力的圣手会扼住穆圣的咽喉, 而他当然不免暴毙, 整个工作和使命付诸东流, 就像伪先知所遭到的命运一样。这几节经文内的主张和论据似乎是 «圣经» (申命记: 18:20) 中的不折不扣的翻版。
4363
Commentary:
In verses 39-40 above it was claimed that all visible and invisible things prove that the Holy Prophet is God’s true Messenger and that the Quran is God’s revealed Word and not the imaginary flight of a poet’s mind or the wild conjectures of a diviner. In this and the preceding three verses another irrefutable argument is given to support his claim. The argument is to the effect that if the Holy Prophet had been a forger of lies against God, God’s strong hand would have seized him by the throat and the Prophet would certainly have met with a violent death; his whole work and mission would have gone to pieces, because such is the fate of a false prophet. The claim and arguments contained in these verses seem to be an exact reproduction of the following Biblical statement: "I will raise them up a prophet from among their brethren (i.e. the Ishmaelites) like unto thee and will put My word in his mouth; and he shall speak unto them all that I shall command him. But the Prophet which shall presume to speak a word in My name, which I have not commanded him to speak even that Prophet shall die" (Deut. 18:20).
3118
In this and in the preceding three verses the argument is given that if the Holy Prophet had been a forger of lies, God’s strong hand would have seized him by the throat and he would, certainly, have met with a violent death and his whole work and mission would have gone to pieces, as such is the fate of a false prophet. The claim and the arguments contained in these verses seem to be an exact reproduction of the biblical statement in Deut. 18: 20.
فَأَنتَ عَنْهُ تَلَهَّىٰ
经文6-11是指穆圣的, 副词 اَمَّا (Amma) 在第6节的意思是 “这怎么可能”, 即 “不可能”; 所以这几节经可以解释为: “你怎么竟然可能去注意他这个倨傲冷漠的人, 而忽视他这个敬畏安拉并匆匆到你身旁来的人。” 但这几节经也可以用来指古莱西人首领, 根据有些 «古兰经» 注解家的看法, 这位古莱西人首领皱着眉头转过身去, 因为盲人到先知那里来了。据此, 这几节经可以理解为带有讽刺的意味, 使穆圣的批评者清楚地认识到他们自己的心境, 并不指他们所说的穆圣的任何弱点。
Verses 6-11 are applied to the Holy Prophet, the particle Amma in the 6th verse signifies "how could it be that," i.e. 'it cannot be;' and these verses would be interpreted as: 'How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening.' But these verses may also be applied to the Quraish leader who, as some Commentators are of the view, frowned and turned aside because there came to the Prophet the blind man. In this case these verses would be understood as having been used ironically and as bringing home to the critics of the Holy Prophet their own state of mind, and not referring to any weakness imputed to the Holy Prophet.
Commentary:
If vv. 6-11 are taken to apply to the Holy Prophet, then the particle أما in the 6th verse would signify "how could it be that" i.e. it cannot be; and these verses would be interpreted as: "How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening." These verses again constitute an eloquent commentary on the Holy Prophet’s regard for the humble and the suppressed. But the verse under comment may be applied more fittingly to those critics who would find fault with the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum on that particular occasion but who themselves, in their conceit and pride, would behave arrogantly towards the poor and the lowly. Thus these verses have been used ironically; they bring home to the critics their own state of mind; and do not refer to any weakness of the Holy Prophet. The next verse also supports this interpretation.
1601
经文6-11是指穆圣的, 副词 اَمَّا (Amma) 在第6节的意思是 “这怎么可能”, 即 “不可能”; 所以这几节经可以解释为: “你怎么竟然可能去注意他这个倨傲冷漠的人, 而忽视他这个敬畏安拉并匆匆到你身旁来的人。” 但这几节经也可以用来指古莱西人首领, 根据有些 «古兰经» 注解家的看法, 这位古莱西人首领皱着眉头转过身去, 因为盲人到先知那里来了。据此, 这几节经可以理解为带有讽刺的意味, 使穆圣的批评者清楚地认识到他们自己的心境, 并不指他们所说的穆圣的任何弱点。
4575
Commentary:
If vv. 6-11 are taken to apply to the Holy Prophet, then the particle أما in the 6th verse would signify "how could it be that" i.e. it cannot be; and these verses would be interpreted as: "How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening." These verses again constitute an eloquent commentary on the Holy Prophet’s regard for the humble and the suppressed. But the verse under comment may be applied more fittingly to those critics who would find fault with the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum on that particular occasion but who themselves, in their conceit and pride, would behave arrogantly towards the poor and the lowly. Thus these verses have been used ironically; they bring home to the critics their own state of mind; and do not refer to any weakness of the Holy Prophet. The next verse also supports this interpretation.
3254
Verses 6-11 are applied to the Holy Prophet, the particle Amma in the 6th verse signifies "how could it be that," i.e. 'it cannot be;' and these verses would be interpreted as: 'How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening.' But these verses may also be applied to the Quraish leader who, as some Commentators are of the view, frowned and turned aside because there came to the Prophet the blind man. In this case these verses would be understood as having been used ironically and as bringing home to the critics of the Holy Prophet their own state of mind, and not referring to any weakness imputed to the Holy Prophet.
وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ
3:11; 58:18; 111:3.
3:11; 58:18; 111:3.
b
3:11; 58:18; 111:3.
a
3:11; 58:18; 111:3.
4758
Commentary:
The expression "When he perishes" signifies, that when Divine decree regarding his destruction comes into operation, nothing can avail him to avert or escape Divine punishment.
b
3:11; 58:18; 111:3.
جَزَآؤُهُمْ عِندَ رَبِّهِمْ جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِىَ رَبَّهُۥ
9:72; 13:24; 16:32; 35:34.
36:12; 55:47.
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Divine Will.
9:72; 13:24; 16:32; 35:34.
36:12; 55:47; 67:13.
Commentary:
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Will of God.
a
9:72; 13:24; 16:32; 35:34.
b
36:12; 55:47.
1752
人的精神发展的最高阶段是他的意志和安拉的神圣意志达致完全一致的时刻。
d
9:72; 13:24; 16:32; 35:34.
e
36:12; 55:47; 67:13.
4803
Commentary:
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Will of God.
a
9:72; 13:24; 16:32; 35:34.
b
36:12; 55:47.
3401
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Divine Will.
مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ
یعنی وہ بڑے مالدار ہوں گے لیکن ان کا مال ان کو کوئی فائدہ نہیں دے گا۔ بڑے بڑے سائنٹفک سامان ان کو حاصل ہوں گے لیکن وہ بھی ان کو کوئی فائدہ نہیں پہنچائیں گے۔
3:11; 58:18.
Commentary:
This verse appropriately may also apply to the wealthy western powers who have great material resources at their disposal. The words "his wealth" may mean the wealth produced in their own countries, and "what he has earned" may signify the riches they have earned by exploiting weaker nations and despoiling them of their natural resources.
c
3:11; 58:18.
1813
“他的财富” 的意思可以是他们本国所出产的财富; “他所获得的” 可以指他们剥削弱小国家和掠夺他们的自然资源所积累的财富。
2
یعنی وہ بڑے مالدار ہوں گے لیکن ان کا مال ان کو کوئی فائدہ نہیں دے گا۔ بڑے بڑے سائنٹفک سامان ان کو حاصل ہوں گے لیکن وہ بھی ان کو کوئی فائدہ نہیں پہنچائیں گے۔
a
3:11; 58:18.
4864
Commentary:
This verse appropriately may also apply to the wealthy western powers who have great material resources at their disposal. The words "his wealth" may mean the wealth produced in their own countries, and "what he has earned" may signify the riches they have earned by exploiting weaker nations and despoiling them of their natural resources.
c
3:11; 58:18.
3459
The words, 'his wealth', may mean, the wealth produced in their own countries, and 'what he has earned' may signify the riches they amass by exploiting weaker nations and despoiling them of their natural resources.