فَأَمَّا
Appears 21 times in Quran
Occurrences in Quran
Found 21 verses containing "فَأَمَّا".
۞ إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِۦ كَثِيرًا وَيَهْدِى بِهِۦ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَٰسِقِينَ
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
33:54.
14:25; 16:76, 112; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
33:54.
14:25; 16:76, 113; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
1
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
2
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
3
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
a
33:54.
b
14:25; 16:76, 113; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
33
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
48
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
48A
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
48B
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
49
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
فَأَمَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًا فَعَسَىٰٓ أَن يَكُونَ مِنَ ٱلْمُفْلِحِينَ
20:83; 25:72.
According to Islam the door of repentance always remains open. The sinner can repent even with the last breath of life. He is never beyond redemption except when by persistent rejection of Truth he himself deliberately chooses to shut the door of repentance upon him.
20:83; 25:72.
Important Words:
عسی (maybe) meaning, it may be that, maybe or perhaps, is a word which expresses eager desire or hope and fear, sometimes with reference to the person addressed and sometimes with reference to the speaker himself. It denotes hope in the case of that which is liked and fear in the case of that which is disliked. It also denotes opinion or doubt, and certainty. When used by persons of very high authority the object is to engender hope but not overconfidence in the person or persons with reference to whom it is used. In the opinion of most commentators of the Quran the words عسی and لعل when used with reference to God denote certainty because uncertainty and expectancy cannot be attributed to God. Imam Raghib, however, differs from this view and says that in the Quran these words are used to express hope only on the part of the person or persons with reference to whom they are used (Lane & Mufradat).
Commentary:
The verse shows that according to Islam the door of repentance always remains open. The sinner can repent even with the last breath of life. He is never beyond redemption except when by persistent rejection of truth he himself deliberately chooses to shut the door of repentance upon him.
c
20:83; 25:72.
966
根据伊斯兰教义, 悔罪之门是永远开着的。有罪的人即使在临终时也可悔罪。他总是可以挽救的, 除非他顽固地拒绝真理, 自己故意选择使悔罪之门向他关闭的道路。
a
20:83; 25:72.
2924
Important Words:
عسی (maybe) meaning, it may be that, maybe or perhaps, is a word which expresses eager desire or hope and fear, sometimes with reference to the person addressed and sometimes with reference to the speaker himself. It denotes hope in the case of that which is liked and fear in the case of that which is disliked. It also denotes opinion or doubt, and certainty. When used by persons of very high authority the object is to engender hope but not overconfidence in the person or persons with reference to whom it is used. In the opinion of most commentators of the Quran the words عسی and لعل when used with reference to God denote certainty because uncertainty and expectancy cannot be attributed to God. Imam Raghib, however, differs from this view and says that in the Quran these words are used to express hope only on the part of the person or persons with reference to whom they are used (Lane & Mufradat).
Commentary:
The verse shows that according to Islam the door of repentance always remains open. The sinner can repent even with the last breath of life. He is never beyond redemption except when by persistent rejection of truth he himself deliberately chooses to shut the door of repentance upon him.
a
20:83; 25:72.
2229
According to Islam the door of repentance always remains open. The sinner can repent even with the last breath of life. He is never beyond redemption except when by persistent rejection of Truth he himself deliberately chooses to shut the door of repentance upon him.
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
10:27, 28; 39:61; 80:39-43.
10:27, 28; 39:61; 80:39-43.
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
10:27, 28; 39:61; 80:39-43.
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
d
10:27, 28; 39:61; 80:39-43.
a
10:27, 28; 39:61; 80:39-43.
393
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
c
10:27, 28; 39:61; 80:39-43.
455
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَٰبَ مِنْهُ ءَايَٰتٌ مُّحْكَمَٰتٌ هُنَّ أُمُّ ٱلْكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌ ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ ۗ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
11:2.
39:24.
7:54; 18:79.
4:163.
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
7:54; 18:79.
4:163.
11:2.
39:24.
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
11:2.
39:24.
7:54; 18:79.
4:163.
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
c
11:2.
d
39:24.
e
7:54; 18:79.
f
4:163.
224
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
225
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
226
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
227
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
228
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
1
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
2
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
3
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
a
11:2.
b
39:24.
c
7:54; 18:79.
d
4:163.
299
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
a
7:54; 18:79.
b
4:163.
d
11:2.
e
39:24.
369
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
370
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
371
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
372
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
373
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
فَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ
’’کوئی بھی‘‘ کے الفاظ مِنْ اور نَاصِرِیْنَ کی نکارت کی وجہ سے ترجمہ میں شامل کیے گئے ہیں۔
Commentary:
The words, those who disbelieve, here refer to Jews, who have suffered great hardships throughout the ages. The tale of their woes and afflictions at the hands of Titus about 70 years after the crucifixion of Jesus pales into insignificance before the sufferings to which they have been subjected in some parts of Europe in our own time.
2
’’کوئی بھی‘‘ کے الفاظ مِنْ اور نَاصِرِیْنَ کی نکارت کی وجہ سے ترجمہ میں شامل کیے گئے ہیں۔
346
Commentary:
The words, those who disbelieve, here refer to Jews, who have suffered great hardships throughout the ages. The tale of their woes and afflictions at the hands of Titus about 70 years after the crucifixion of Jesus pales into insignificance before the sufferings to which they have been subjected in some parts of Europe in our own time.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَهُمْ فِى رَوْضَةٍ يُحْبَرُونَ
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
Important Words:
یحبرون (they will be honoured and made happy) is formed from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. أحبرت الارض means, the herbage of the earth grew large. حبرہ means, he or it made him happy, joyful or glad; it affected him with happiness that made his face shine; he treated him with honour or with extraordinary honour (Lane & Aqrab).
Commentary:
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacles of spiritual and material glory and eminence is writ large on the face of history.
b
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
992
由于伊斯兰教的教导, 阿拉伯人如何从衰落的最低层升到精神和物质的光荣最高峰, 并在历史上大书特书他们的显赫地位。
a
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
3000
Important Words:
یحبرون (they will be honoured and made happy) is formed from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. أحبرت الارض means, the herbage of the earth grew large. حبرہ means, he or it made him happy, joyful or glad; it affected him with happiness that made his face shine; he treated him with honour or with extraordinary honour (Lane & Aqrab).
Commentary:
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacles of spiritual and material glory and eminence is writ large on the face of history.
b
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
2275
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۖ وَأَمَّا ٱلَّذِينَ ٱسْتَنكَفُوا۟ وَٱسْتَكْبَرُوا۟ فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَٱعْتَصَمُوا۟ بِهِۦ فَسَيُدْخِلُهُمْ فِى رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَٰطًا مُّسْتَقِيمًا
3:102; 4:147.
3:102; 4:147.
3:102; 4:147.
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
d
3:102; 4:147.
c
3:102; 4:147.
638
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
b
3:102; 4:147.
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِۦٓ إِيمَٰنًا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَٰنًا وَهُمْ يَسْتَبْشِرُونَ
8:3.
8:3.
8:3.
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
e
8:3.
a
8:3.
1271
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
c
8:3.
فَأَمَّا ٱلَّذِينَ شَقُوا۟ فَفِى ٱلنَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ
21:101.
21:101.
Zafir means, the beginning of the cry of an ass and Shahiq is the ending thereof (Lane). The disbelievers have been likened in the verse to an ass which is a timid and stupid animal, signifying that they have not the courage of their convictions and do not benefit by knowledge.
21:101.
Important Words:
زفیر (sighing) is the noun-infinitive from زفر which means, he drew in his breath vehemently, so that his ribs became pushed out; or he drew in his breath to the utmost by reason of distress; or he sent forth his breath with a prolonged sound; he sighed or uttered a long sigh or sighed vehemently; or he groaned; or he breathed, raising his voice like one moaning or in grief. They say زفرت النار i.e. the fire made a sound by its burning or its fierce burning. زفر الحمار means, the ass brayed. زفیر means, the sound of drawing in of breath by reason of distress; sighing; beginning of the cry of an ass; the sound of burning fire (Lane & Aqrab).
شھیق (sobbing) is derived from شھق which means, it rose high or became high or elevated or lofty; or he (an ass) uttered the ending of his braying or the final sounds thereof. They say شھق الرجل i.e. the sound of weeping became reiterated in his chest. شھق الحمار means, the ass uttered the ending of his braying or the final sound thereof; the ass brayed. شھیق signifies, the ending or final part of the crying or braying of an ass, whereas زفیر signifies the beginning thereof. شھیق also signifies a high-sounding moaning; a cry of distress (Lane & Aqrab).
Commentary:
By using about disbelievers the words زفیر and شھیق which are particularly used for the braying of an ass, the verse compares them to this timid and stupid animal. A big load of books carried on the back of an ass, says the Quran (62:6), does not make him learned. So do those who are indifferent to truth remain destitute of true knowledge and spirituality even if they are crammed with book lore. Similarly, like an ass which, according to the Quran, is a timid animal (74:51, 52), disbelievers have not the courage of their conviction. They fail to accept the truth either because they refuse to derive any benefit from God-given knowledge or because they have not the courage to accept what they believe to be the truth. The words زفیر and شھیق also signify sighing and moaning by reason of distress.
b
21:101.
a
21:101.
1487
Important Words:
زفیر (sighing) is the noun-infinitive from زفر which means, he drew in his breath vehemently, so that his ribs became pushed out; or he drew in his breath to the utmost by reason of distress; or he sent forth his breath with a prolonged sound; he sighed or uttered a long sigh or sighed vehemently; or he groaned; or he breathed, raising his voice like one moaning or in grief. They say زفرت النار i.e. the fire made a sound by its burning or its fierce burning. زفر الحمار means, the ass brayed. زفیر means, the sound of drawing in of breath by reason of distress; sighing; beginning of the cry of an ass; the sound of burning fire (Lane & Aqrab).
شھیق (sobbing) is derived from شھق which means, it rose high or became high or elevated or lofty; or he (an ass) uttered the ending of his braying or the final sounds thereof. They say شھق الرجل i.e. the sound of weeping became reiterated in his chest. شھق الحمار means, the ass uttered the ending of his braying or the final sound thereof; the ass brayed. شھیق signifies, the ending or final part of the crying or braying of an ass, whereas زفیر signifies the beginning thereof. شھیق also signifies a high-sounding moaning; a cry of distress (Lane & Aqrab).
Commentary:
By using about disbelievers the words زفیر and شھیق which are particularly used for the braying of an ass, the verse compares them to this timid and stupid animal. A big load of books carried on the back of an ass, says the Quran (62:6), does not make him learned. So do those who are indifferent to truth remain destitute of true knowledge and spirituality even if they are crammed with book lore. Similarly, like an ass which, according to the Quran, is a timid animal (74:51, 52), disbelievers have not the courage of their conviction. They fail to accept the truth either because they refuse to derive any benefit from God-given knowledge or because they have not the courage to accept what they believe to be the truth. The words زفیر and شھیق also signify sighing and moaning by reason of distress.
b
21:101.
1349
Zafir means, the beginning of the cry of an ass and Shahiq is the ending thereof (Lane). The disbelievers have been likened in the verse to an ass which is a timid and stupid animal, signifying that they have not the courage of their convictions and do not benefit by knowledge.
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ
39:22.
یعنی اللہ تعالیٰ کے ابتلا آنے کے نتیجہ میں جو کارآمد وجود ہوں گے‘ وہ باقی رہ جائیں گے اور جو لوگ ناکارہ اور خبیث ہوں گے‘ اٹھا کر پھینک دئے جائیں گے یعنی تباہ کر دئے جائیں گے۔
یعنی اللہ تعالیٰ حق اور باطل میں دلیل کے ساتھ بھی اور عمل کے ساتھ بھی فرق کرکے دکھاتا ہے۔
39:22.
The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright.
39:22.
Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.
a
39:22.
1
یعنی اللہ تعالیٰ کے ابتلا آنے کے نتیجہ میں جو کارآمد وجود ہوں گے‘ وہ باقی رہ جائیں گے اور جو لوگ ناکارہ اور خبیث ہوں گے‘ اٹھا کر پھینک دئے جائیں گے یعنی تباہ کر دئے جائیں گے۔
2
یعنی اللہ تعالیٰ حق اور باطل میں دلیل کے ساتھ بھی اور عمل کے ساتھ بھی فرق کرکے دکھاتا ہے۔
a
39:22.
1629
Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.
a
39:22.
1433
The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright.
فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
3568
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُدْخِلُهُمْ رَبُّهُمْ فِى رَحْمَتِهِۦ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْمُبِينُ
83:23.
83:23.
83:23.
d
83:23.
c
83:23.
b
83:23.
فَأَمَّا ثَمُودُ فَأُهْلِكُوا۟ بِٱلطَّاغِيَةِ
41:18; 54:32.
41:18; 54:32.
41:18; 54:32.
Commentary:
طاغیة having been derived from طغی which means, he exceeded the limits, signifies an extremely severe punishment. For the nature of the calamity which befell the tribe of Thamud see 7:79; 41:18 & 54:32. It has been variously described in the Quran as الصیحة (the violent cry): الرجفة (the earthquake): and الصاعقه (the thunderbolt). In fact it was a severe earthquake.
b
41:18; 54:32.
a
41:18; 54:32.
4343
Commentary:
طاغیة having been derived from طغی which means, he exceeded the limits, signifies an extremely severe punishment. For the nature of the calamity which befell the tribe of Thamud see 7:79; 41:18 & 54:32. It has been variously described in the Quran as الصیحة (the violent cry): الرجفة (the earthquake): and الصاعقه (the thunderbolt). In fact it was a severe earthquake.
b
41:18; 54:32.
فَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَيَقُولُ هَآؤُمُ ٱقْرَءُوا۟ كِتَٰبِيَهْ
دایاں ہاتھ برکت پر دلالت کرتا ہے۔ پس جس کے دائیں ہاتھ میں اس کا اعمال نامہ دیا جائے گا وہ سمجھ لے گا کہ میرے لئے اچھا فیصلہ ہوا ہے اور میرے اعمال کو نیک قرار دیا گیا ہے۔ اس لئے وہ اپنے ساتھیوں کو بلائے گا اور کہے گا کہ آؤ اور میرا نتیجہ اور میرا اعمال نامہ دیکھو۔
17:72; 45:30; 84:8-9.
Commentary:
Elsewhere in the Quran (56:28) the righteous are called "fellows or companions of the right hand." To be given one’s record in one’s right hand is a Quranic metaphor for having passed the test successfully.
b
17:72; 84:8, 9.
1476
右手有了个人行为记录簿, 意思是成功地通过考验的 «古兰经» 的比喻。
3
دایاں ہاتھ برکت پر دلالت کرتا ہے۔ پس جس کے دائیں ہاتھ میں اس کا اعمال نامہ دیا جائے گا وہ سمجھ لے گا کہ میرے لئے اچھا فیصلہ ہوا ہے اور میرے اعمال کو نیک قرار دیا گیا ہے۔ اس لئے وہ اپنے ساتھیوں کو بلائے گا اور کہے گا کہ آؤ اور میرا نتیجہ اور میرا اعمال نامہ دیکھو۔
b
17:72; 45:30; 84:8-9.
4354
Commentary:
Elsewhere in the Quran (56:28) the righteous are called "fellows or companions of the right hand." To be given one’s record in one’s right hand is a Quranic metaphor for having passed the test successfully.
b
17:72; 84:8, 9.
3113
To be given one’s record in one’s right hand is a Quranic metaphor for passing the test successfully.
فَأَمَّا مَن طَغَىٰ
فَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ
17:72; 69:20.
داہنے سے مرادنیکی ہے پس داہنے ہاتھ میں اعمال نامہ دینے کے معنے یہ ہیں کہ اس کی نیکیاں غالب ہوں گی اور اس کے داہنے ہاتھ میں اعمال نامہ آتے ہی اسے پتہ لگ جائے گا کہ وہ جنتی ہے۔
17:72; 69:20.
17:72; 56:28; 69:20.
Commentary:
"The right hand" being a metaphor for power and strength, the verse means that those fortunate people who had acted upon the teachings of the Quran with patience and perseverance will be given their record in their right hand, signifying that they had lived up to its commandments to the best of their ability.
f
17:72; 69:20.
5
داہنے سے مرادنیکی ہے پس داہنے ہاتھ میں اعمال نامہ دینے کے معنے یہ ہیں کہ اس کی نیکیاں غالب ہوں گی اور اس کے داہنے ہاتھ میں اعمال نامہ آتے ہی اسے پتہ لگ جائے گا کہ وہ جنتی ہے۔
b
17:72; 56:28; 69:20.
4648
Commentary:
"The right hand" being a metaphor for power and strength, the verse means that those fortunate people who had acted upon the teachings of the Quran with patience and perseverance will be given their record in their right hand, signifying that they had lived up to its commandments to the best of their ability.
a
17:72; 69:20.
فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ
17:84.
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
17:84.
d
17:84.
1684
安拉施惠于人, 有时是考验他的气质;有时是酬答他的善举。同样, 有时让他陷入困难之中, 以便按照他的功过试验他, 惩奖他。但人天生如斯, 当他安逸富足的时候, 就以为是自己的劳动成果和才智出众 («古兰经»: 28:79); 而当他遭到不幸的时候, 他便归咎于安拉。
c
17:84.
a
17:84.
3338
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ
فَأَمَّا ٱلْيَتِيمَ فَلَا تَقْهَرْ
یعنی ان کی حالت ایسی نہ ہو کہ وہ سمجھیں کہ ہم لوگوں کے صدقوں سے پل رہے ہیں۔ جس سے ان کی ہمتیں مر جائیں۔ بلکہ لوگ ان کو اپنے عزیزوں کی طرح پالیں جس سے ان کی ہمتیں بلند رہیں۔ جیسا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے ساتھ ہوا کہ گو آپ بھی یتیم تھے مگر آپ کو آپ کے دادا اور آپ کے چچا نے بیٹوں سے بھی اچھا رکھا۔ پس فرماتا ہے کہ ایسی کوشش کر کہ لوگ یتیموں کو عزیزوں اور قریبیوں کی طرح سمجھیں اور یتیموں کے احساسات کو کبھی صدمہ نہ پہنچے‘ بلکہ وہ ہمیشہ بلند ہوتے رہیں۔
2
یعنی ان کی حالت ایسی نہ ہو کہ وہ سمجھیں کہ ہم لوگوں کے صدقوں سے پل رہے ہیں۔ جس سے ان کی ہمتیں مر جائیں۔ بلکہ لوگ ان کو اپنے عزیزوں کی طرح پالیں جس سے ان کی ہمتیں بلند رہیں۔ جیسا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے ساتھ ہوا کہ گو آپ بھی یتیم تھے مگر آپ کو آپ کے دادا اور آپ کے چچا نے بیٹوں سے بھی اچھا رکھا۔ پس فرماتا ہے کہ ایسی کوشش کر کہ لوگ یتیموں کو عزیزوں اور قریبیوں کی طرح سمجھیں اور یتیموں کے احساسات کو کبھی صدمہ نہ پہنچے‘ بلکہ وہ ہمیشہ بلند ہوتے رہیں۔
فَأَمَّا مَن ثَقُلَتْ مَوَٰزِينُهُۥ
7:9; 23:103.
When used in relation to an individual, Mawazin means his works; but when used in relation to a nation it signifies, its material means and resources. According to the present-day terminology of war, 'tonnage' seems to be an appropriate rendering of the word. In the latter sense the verse would mean that a nation, whose material resources are great or whose tonnage of steamships or aeroplanes is heavy, will predominate over its adversaries, and this fact will add to its prestige and power and consequently to its happiness.
7:9; 23:103.
Commentary:
When used in relation to an individual موازین means, his works, but when used in relation to a nation, it means, its material means and resources; and according to the present-day terminology of war, 'tonnage' seems to be an exact rendering of the word. In the latter sense of the word the verse would mean that a nation whose material resources or tonnage of steamships or aeroplanes is heavy will predominate over its adversaries and this fact will add to its prestige and power and consequently to its happiness.
b
7:9; 23:103.
1772
重量 (مَوَازِيْن, Mawazin)用来指个人时即意指他的工作; 但是用来指一个国家时是指国家的物质财富和资源。但根据当代的战争术语, 这个词的恰当解释似乎是吨位。这节经文按照后一种意思, 是指一个物质资源大或船舶或飞机的吨位重的国家将统治它的对手, 这个事实将增加它的威望和权力, 从而增加国家的幸福。
a
7:9; 23:103.
4824
Commentary:
When used in relation to an individual موازین means, his works, but when used in relation to a nation, it means, its material means and resources; and according to the present-day terminology of war, 'tonnage' seems to be an exact rendering of the word. In the latter sense of the word the verse would mean that a nation whose material resources or tonnage of steamships or aeroplanes is heavy will predominate over its adversaries and this fact will add to its prestige and power and consequently to its happiness.
b
7:9; 23:103.
3421
When used in relation to an individual, Mawazin means his works; but when used in relation to a nation it signifies, its material means and resources. According to the present-day terminology of war, 'tonnage' seems to be an appropriate rendering of the word. In the latter sense the verse would mean that a nation, whose material resources are great or whose tonnage of steamships or aeroplanes is heavy, will predominate over its adversaries, and this fact will add to its prestige and power and consequently to its happiness.