مُلْكُ
Appears 29 times in Quran
Derived Words (3)
Words derived from the stem "مُلْكُ".
- kingdom
- the kingdom
- the sovereignty
- kingdom
- the kingdom
- can he have sovereignty
Occurrences in Quran
Found 29 verses containing "مُلْكُ".
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
Important Words:
ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).
Commentary:
In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.
In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.
There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?
b
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
a
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
114
Important Words:
ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).
Commentary:
In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.
In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.
There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?
a
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ ۚ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ ۖ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
3:27.
طالوت سے مراد جدعون ہے اور یہ صفاتی نام ہے جو طَالَ سے نکلا ہے جس کے معنے ہیں لمبا اور مضبوط ہو گیا اور جدعون کے معنے عبرانی زبان میں اپنے مادہ کے اعتبار سے گرانے یا کاٹنے کے ہیں اور جدعون ایسے شخص کو کہتے ہیں جو اپنے مخالف کو کاٹ ڈالتا اور زمین پر گرا دیتا ہے۔ بائبل میں بھی جدعون کو بہادر پہلوان کے نام سے پکارا گیا ہے (دیکھو قاضیوں باب۶ آیت۱۲) پس طالوت اور جدعون دونوں ہم معنی الفاظ ہیں۔
علاوہ اور معنوں کے مُلْـک کے معنے حکومت اور غلبہ کے بھی ہیں (اقرب) اَ نّٰی کے مندرجہ ذیل معنے ہیں۔ (۱) کَیْفَ کس طرح (۲) مِنْ اَیْنَ کہاں سے (۳) اَ یْنَ جہاں اور کہاں۔ اس صورت میں یہ دو فعلوں کو جزم دیتا ہے۔ (۴) حَتّٰی کب (اقرب) پس اس آیت کے معنے یہ ہوئے کہ اسے ہم پر حکومت کس طرح مل سکتی ہے یا یہ کہ اسے ہم پر حکومت کرنے کا حق کب حاصل ہوا؟ یا اُسے ہم پر حکومت کہاں سے حاصل ہوئی۔
مِنَ الْمَالِ‘ سَعَۃً کی صفت ہے۔ اس لئے ’’سَعَۃً مِّنَ الْمَالِ‘‘ کا صحیح ترجمہ مالی فراخی ہے۔
بَسْطَۃً کے معنے وسعت۔ فراخی اور کمال کے ہیں (اقرب)
اپنا ملک کہہ کر اِس طرف اشارہ فرمایا کہ جب حکومت خداتعالیٰ کی ہے تو حق دار وہ ہے جسے خداتعالیٰ مقرر کرے۔
3:27.
Talut is the attributive name of an Israelite king who lived about two hundred years before David and about the same number of years after Moses. Some Commentators of the Qur’an have wrongly identified Talut with Saul. The description of the Qur’an fits in more with Gideon (Judg. chs. 6-8) than with Saul. Gideon lived in about 1250 B.C. and the Bible calls him a "mighty man of valour" (Judg. 6: 12) which is the same as Talut. According to some Christian writers incidents related in this passage refer to two different periods which are separated from each other by the long interval of 200 years, and refer to this passage as an instance, as they say, of historical anachronisms to be found in the Qur’an. The passage does indeed refer to two different periods, but there is no anachronism in it. The Qur’an has here referred to both these periods. Its object in doing so is to show how the unification of the different tribes of Israel began in the time of Gideon, (i.e. Talut), two hundred years before Dav
3:27.
Important Words:
طالوت (Talut) is the attributive name of an Israelite king who lived about two hundred years before David and about the same number of years after Moses. Most commentators regard Talut to be a name of Hebrew origin and consider him to be synonymous with Saul (1. Sam. ch. 9). As Hebrew is only an offshoot of Arabic, the word Talut appears to be derived from the Arabic root طال i.e. he became tall or high___a description coinciding with the one given in the verse under comment viz. one increased abundantly in knowledge and body. It is, however, not right to identify Talut with Saul. The description of the Quran fits more with Gideon (Judg. chs. 6-8) than with Saul. Gideon lived in about 1250 B.C. and the Bible calls him a "mighty man of valour" (Judg. 6:12) which is the same as Talut.
Commentary:
There has been a difference of opinion as to the identity of the person to whom the name Talut has been applied. According to a number of Muslim commentators, Talut stands for Saul, and the passage refers to the reign of Saul. Christian writers have, however, taken exception to this view. According to them the incidents related in this passage refer to two different periods which are separated from each other by the long interval of 200 years; and these critics refer to this passage as an instance of historical anachronism, found in the Quran. The passage does indeed refer to two different periods, but if Christian critics had carefully thought over their own history, they would have seen that there is no confusion of dates in the passage in question and that the Quran has here referred to both these periods. Its object in doing so is to show how the unification of the different tribes of Israel began in the time of Gideon (i.e. Talut) two hundred years before David, and was finally consummated in the time of David.
In order to determine the identity of Talut, let us glance over the main incidents related in verse 247 to 252. These are as follows: 1. The people of the period to which Talut belongs had been driven forth from their homes and their children (2:247). 2. One who was not originally a king was appointed as such (2:248). 3. God helped the followers of this king, giving them the Talut as a token of His sovereignty (2:249). 4. The people were tried by means of water (2:250). 5. There existed a great disparity in numbers between these people and the enemy, and the trial reduced their number still further (ibid). 6. In spite of the small number of his followers, this king overcame the enemy (2:252).
Now some of these details do indeed apply to Saul, but there are others which do not. The key words which afford a clue to the identity of Talut are, Hast thou not heard of the chiefs of the children of Israel after Moses. The words "after Moses" indicate that the incident belongs to an early period when the Jews as a nation had just begun to take a definite shape in history. For two hundred years after Moses, the Israelites were divided into different tribes and had no king and no fighting force. In 1256 B.C., owing to their iniquity, God delivered them into the hands of the Midianites who plundered and ravaged them for seven long years, and they were compelled to take refuge in caves (Judg. 6:1, 2). This is why they are represented in the Quran as saying, we have been driven forth from our homes. The Midianites attacked them and carried away their sheep and oxen and asses, and destroyed their crops and pillaged them as far as Gaza (Judg. 6:4-6). The Israelites then cried to their Lord, and God raised among them a Prophet; and an angel of the Lord appeared to Gideon, appointed him king and promised him divine help. Then Gideon said to God, "Oh my Lord, wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father’s house" (Judg. 6:15). This tallies with the description given in the Quran which represents the chiefs among the Israelites as saying with regard to the new king, How can he have sovereignty over us while we are better entitled to sovereignty than he and he is not given abundance of wealth (2:248). What makes the identification of Talut with Gideon still more certain is the fact that it was in the time of Gideon and not Saul that the Israelites were tried by means of water and the description of the trial as given in the Bible (Judg. 7:4-7) is the same as that of the Quran.
From Judg. 7:6, 7 we learn that after the aforesaid trial, there remained with Gideon only 300 men. It is interesting to note that a Companion of the Holy Prophet is reported to have said, "We were 313 men in the Battle of Badr, and this number corresponds to the number of men who followed Talut" (Tirmidhi, ch. on Siyar). Thus this tradition also lends support to the conclusion that Talut was no other than Gideon.
What further confirms the identity of Talut with Gideon is that the Hebrew word Gideon is identical in meaning with the Arabic word Talut. The former is derived from a root which in Hebrew means "to fell" (Enc. Bib.) or "to hew" (Jew. Enc.). Thus, Gideon means "one who cuts down his adversary and fells him to the ground" and the Bible itself speaks of Gideon as a "mighty man of valour" (Judg. 6:12), and we have already noted that in Arabic Tala means one who is tall and towers above others (see Important Words above).
The clause, how can he have sovereignty over us while we are better entitled to sovereignty than he, and he is not given abundance of wealth, indicates that the people raised two objections against Talut or Gideon: (1) that he did not belong to a highly placed family and was therefore not entitled to kingship, and (2) that he did not possess the requisite wealth for exercising influence. Both of these are plausible objections that are usually made by ordinary people of the world; but a chosen people guided by the will of the Just and Wise God must think otherwise. With them the real title to sovereignty is neither family status nor wealth but the personal qualities of a man; hence the clause, surely Allah has chosen him above you and has increased him abundantly in knowledge and body. The superiority of a man in physical and mental faculties coupled with knowledge and prowess must remain the basis for all title to rulership. And in the case of Talut the title had the additional strength of coinciding with the choice of God Who is the best and, in fact, the only true Judge of all titles.
c
3:27.
3
طالوت سے مراد جدعون ہے اور یہ صفاتی نام ہے جو طَالَ سے نکلا ہے جس کے معنے ہیں لمبا اور مضبوط ہو گیا اور جدعون کے معنے عبرانی زبان میں اپنے مادہ کے اعتبار سے گرانے یا کاٹنے کے ہیں اور جدعون ایسے شخص کو کہتے ہیں جو اپنے مخالف کو کاٹ ڈالتا اور زمین پر گرا دیتا ہے۔ بائبل میں بھی جدعون کو بہادر پہلوان کے نام سے پکارا گیا ہے (دیکھو قاضیوں باب۶ آیت۱۲) پس طالوت اور جدعون دونوں ہم معنی الفاظ ہیں۔
4
علاوہ اور معنوں کے مُلْـک کے معنے حکومت اور غلبہ کے بھی ہیں (اقرب) اَ نّٰی کے مندرجہ ذیل معنے ہیں۔ (۱) کَیْفَ کس طرح (۲) مِنْ اَیْنَ کہاں سے (۳) اَ یْنَ جہاں اور کہاں۔ اس صورت میں یہ دو فعلوں کو جزم دیتا ہے۔ (۴) حَتّٰی کب (اقرب) پس اس آیت کے معنے یہ ہوئے کہ اسے ہم پر حکومت کس طرح مل سکتی ہے یا یہ کہ اسے ہم پر حکومت کرنے کا حق کب حاصل ہوا؟ یا اُسے ہم پر حکومت کہاں سے حاصل ہوئی۔
5
مِنَ الْمَالِ‘ سَعَۃً کی صفت ہے۔ اس لئے ’’سَعَۃً مِّنَ الْمَالِ‘‘ کا صحیح ترجمہ مالی فراخی ہے۔
6
بَسْطَۃً کے معنے وسعت۔ فراخی اور کمال کے ہیں (اقرب)
7
اپنا ملک کہہ کر اِس طرف اشارہ فرمایا کہ جب حکومت خداتعالیٰ کی ہے تو حق دار وہ ہے جسے خداتعالیٰ مقرر کرے۔
a
3:27.
254
Important Words:
طالوت (Talut) is the attributive name of an Israelite king who lived about two hundred years before David and about the same number of years after Moses. Most commentators regard Talut to be a name of Hebrew origin and consider him to be synonymous with Saul (1. Sam. ch. 9). As Hebrew is only an offshoot of Arabic, the word Talut appears to be derived from the Arabic root طال i.e. he became tall or high___a description coinciding with the one given in the verse under comment viz. one increased abundantly in knowledge and body. It is, however, not right to identify Talut with Saul. The description of the Quran fits more with Gideon (Judg. chs. 6-8) than with Saul. Gideon lived in about 1250 B.C. and the Bible calls him a "mighty man of valour" (Judg. 6:12) which is the same as Talut.
Commentary:
There has been a difference of opinion as to the identity of the person to whom the name Talut has been applied. According to a number of Muslim commentators, Talut stands for Saul, and the passage refers to the reign of Saul. Christian writers have, however, taken exception to this view. According to them the incidents related in this passage refer to two different periods which are separated from each other by the long interval of 200 years; and these critics refer to this passage as an instance of historical anachronism, found in the Quran. The passage does indeed refer to two different periods, but if Christian critics had carefully thought over their own history, they would have seen that there is no confusion of dates in the passage in question and that the Quran has here referred to both these periods. Its object in doing so is to show how the unification of the different tribes of Israel began in the time of Gideon (i.e. Talut) two hundred years before David, and was finally consummated in the time of David.
In order to determine the identity of Talut, let us glance over the main incidents related in verse 247 to 252. These are as follows: 1. The people of the period to which Talut belongs had been driven forth from their homes and their children (2:247). 2. One who was not originally a king was appointed as such (2:248). 3. God helped the followers of this king, giving them the Talut as a token of His sovereignty (2:249). 4. The people were tried by means of water (2:250). 5. There existed a great disparity in numbers between these people and the enemy, and the trial reduced their number still further (ibid). 6. In spite of the small number of his followers, this king overcame the enemy (2:252).
Now some of these details do indeed apply to Saul, but there are others which do not. The key words which afford a clue to the identity of Talut are, Hast thou not heard of the chiefs of the children of Israel after Moses. The words "after Moses" indicate that the incident belongs to an early period when the Jews as a nation had just begun to take a definite shape in history. For two hundred years after Moses, the Israelites were divided into different tribes and had no king and no fighting force. In 1256 B.C., owing to their iniquity, God delivered them into the hands of the Midianites who plundered and ravaged them for seven long years, and they were compelled to take refuge in caves (Judg. 6:1, 2). This is why they are represented in the Quran as saying, we have been driven forth from our homes. The Midianites attacked them and carried away their sheep and oxen and asses, and destroyed their crops and pillaged them as far as Gaza (Judg. 6:4-6). The Israelites then cried to their Lord, and God raised among them a Prophet; and an angel of the Lord appeared to Gideon, appointed him king and promised him divine help. Then Gideon said to God, "Oh my Lord, wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father’s house" (Judg. 6:15). This tallies with the description given in the Quran which represents the chiefs among the Israelites as saying with regard to the new king, How can he have sovereignty over us while we are better entitled to sovereignty than he and he is not given abundance of wealth (2:248). What makes the identification of Talut with Gideon still more certain is the fact that it was in the time of Gideon and not Saul that the Israelites were tried by means of water and the description of the trial as given in the Bible (Judg. 7:4-7) is the same as that of the Quran.
From Judg. 7:6, 7 we learn that after the aforesaid trial, there remained with Gideon only 300 men. It is interesting to note that a Companion of the Holy Prophet is reported to have said, "We were 313 men in the Battle of Badr, and this number corresponds to the number of men who followed Talut" (Tirmidhi, ch. on Siyar). Thus this tradition also lends support to the conclusion that Talut was no other than Gideon.
What further confirms the identity of Talut with Gideon is that the Hebrew word Gideon is identical in meaning with the Arabic word Talut. The former is derived from a root which in Hebrew means "to fell" (Enc. Bib.) or "to hew" (Jew. Enc.). Thus, Gideon means "one who cuts down his adversary and fells him to the ground" and the Bible itself speaks of Gideon as a "mighty man of valour" (Judg. 6:12), and we have already noted that in Arabic Tala means one who is tall and towers above others (see Important Words above).
The clause, how can he have sovereignty over us while we are better entitled to sovereignty than he, and he is not given abundance of wealth, indicates that the people raised two objections against Talut or Gideon: (1) that he did not belong to a highly placed family and was therefore not entitled to kingship, and (2) that he did not possess the requisite wealth for exercising influence. Both of these are plausible objections that are usually made by ordinary people of the world; but a chosen people guided by the will of the Just and Wise God must think otherwise. With them the real title to sovereignty is neither family status nor wealth but the personal qualities of a man; hence the clause, surely Allah has chosen him above you and has increased him abundantly in knowledge and body. The superiority of a man in physical and mental faculties coupled with knowledge and prowess must remain the basis for all title to rulership. And in the case of Talut the title had the additional strength of coinciding with the choice of God Who is the best and, in fact, the only true Judge of all titles.
a
3:27.
307
Talut is the attributive name of an Israelite king who lived about two hundred years before David and about the same number of years after Moses. Some Commentators of the Qur’an have wrongly identified Talut with Saul. The description of the Qur’an fits in more with Gideon (Judg. chs. 6-8) than with Saul. Gideon lived in about 1250 B.C. and the Bible calls him a "mighty man of valour" (Judg. 6: 12) which is the same as Talut. According to some Christian writers incidents related in this passage refer to two different periods which are separated from each other by the long interval of 200 years, and refer to this passage as an instance, as they say, of historical anachronisms to be found in the Qur’an. The passage does indeed refer to two different periods, but there is no anachronism in it. The Qur’an has here referred to both these periods. Its object in doing so is to show how the unification of the different tribes of Israel began in the time of Gideon, (i.e. Talut), two hundred years before Dav
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
5:18-19, 121; 24:43; 42:50.
5:18-19, 121; 24:43; 42:50.
5:18-19, 121; 24:43; 42:50.
Commentary:
After having dealt, at some length, with the incidents connected with the Battle of Uhud and the hardships that the Muslims had to suffer as a result thereof, God comforts them with the declaration that their intervening sufferings are only a passing phase and the final victory will surely be theirs, because to God belongs the kingdom of the heavens and the earth and He has graciously decreed to bestow both spiritual and temporal blessing on Muslims.
c
5:18-19, 121; 24:43; 42:50.
a
5:18-19, 121; 24:43; 42:50.
472
Commentary:
After having dealt, at some length, with the incidents connected with the Battle of Uhud and the hardships that the Muslims had to suffer as a result thereof, God comforts them with the declaration that their intervening sufferings are only a passing phase and the final victory will surely be theirs, because to God belongs the kingdom of the heavens and the earth and He has graciously decreed to bestow both spiritual and temporal blessing on Muslims.
b
5:18-19, 121; 24:43; 42:50.
قُل لِّلَّهِ ٱلشَّفَٰعَةُ جَمِيعًا ۖ لَّهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ ثُمَّ إِلَيْهِ تُرْجَعُونَ
See {85}.
Commentary:
The verse refutes the false plea of idolaters that they worship their self-devised deities because they believe that they will intercede for them with God the Almighty and will bring them near to Him (39:4). "All intercession rests with Allah," says the verse, and "who is he that will intercede with Him except by His permission?" (2:256). See also 2:49.
3468
Commentary:
The verse refutes the false plea of idolaters that they worship their self-devised deities because they believe that they will intercede for them with God the Almighty and will bring them near to Him (39:4). "All intercession rests with Allah," says the verse, and "who is he that will intercede with Him except by His permission?" (2:256). See also 2:49.
2582
See {85}.
يَوْمَ هُم بَٰرِزُونَ ۖ لَا يَخْفَىٰ عَلَى ٱللَّهِ مِنْهُمْ شَىْءٌ ۚ لِّمَنِ ٱلْمُلْكُ ٱلْيَوْمَ ۖ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ
3:6; 14:39.
18:45; 48:15; 82:20.
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
c
3:6; 14:39.
d
18:45; 48:15; 82:20.
b
3:6; 14:39.
c
18:45; 48:15; 82:20.
3507
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
a
3:6; 14:39.
b
18:45; 48:15; 82:20.
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۚ قُلْ فَمَن يَمْلِكُ مِنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ أَن يُهْلِكَ ٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَأُمَّهُۥ وَمَن فِى ٱلْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
5:73, 74.
See 3:190.
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
5:73, 74.
See 3:190.
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
3:190.
371
这里使用最强硬的语言, 为的要揭露和谴责伊撒是安拉的儿子这一荒谬的教义。同样地, 在19:89-92节经文中也用了强硬的语言。
1
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
2
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
a
5:73, 74.
b
See 3:190.
655
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
See 3:190.
728
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَٰرَىٰ نَحْنُ أَبْنَٰٓؤُا۟ ٱللَّهِ وَأَحِبَّٰٓؤُهُۥ ۚ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم ۖ بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
62:7.
2:285 3:130; 5:41.
62:7.
2:285; 3:130; 5:41.
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
d
62:7.
e
2:285 3:130; 5:41.
a
62:7.
b
2:285; 3:130; 5:41.
656
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
a
62:7.
b
2:285 3:130; 5:41.
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يُعَذِّبُ مَن يَشَآءُ وَيَغْفِرُ لِمَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
5:19; 48:15.
5:19; 48:15.
Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees.
5:19; 48:15.
Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).
b
5:19; 48:15.
b
5:19; 48:15.
672A
Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).
b
5:19; 48:15.
745
Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees.
خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلْأَنْعَٰمِ ثَمَٰنِيَةَ أَزْوَٰجٍ ۚ يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَٰتِكُمْ خَلْقًا مِّنۢ بَعْدِ خَلْقٍ فِى ظُلُمَٰتٍ ثَلَٰثٍ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ
4:2; 7:190; 16:73.
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
4:2; 7:190; 16:73.
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
4:2; 7:190; 16:73; 30:22.
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
1126
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
1127
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
1
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
d
4:2; 7:190; 16:73; 30:22.
3442
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
2563
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
2564
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
2565
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
لِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌۢ
5:18, 41; 42:50; 48:15.
The verse forms a befitting sequel to this Surah in which the errors of the Christian people are effectively exposed and demolished, containing a veiled declaration that their glory will not last and God will finally transfer His Kingdom to those who are more deserving of it.
5:18, 41; 42:50; 48:15.
Commentary:
The verse forms a fitting sequel to a Surah in which the errors of the Christian people are effectively exposed and demolished. It also contains a veiled declaration that as Christians will set a very bad example of "belief" and "action", so their glory will not last and God will finally transfer His "kingdom" to those who are more deserving of it.
b
5:18, 41; 42:50; 48:15.
409
这节经文成为本章一个恰当的结束。本章有力地揭露并摧毁了基督教人的错误, 并含有一个隐蔽的宣言: 他们的光荣不会持久, 安拉最终将把他的王国转交给更应得到它的人们。
a
5:18, 41; 42:50; 48:15.
748
Commentary:
The verse forms a fitting sequel to a Surah in which the errors of the Christian people are effectively exposed and demolished. It also contains a veiled declaration that as Christians will set a very bad example of "belief" and "action", so their glory will not last and God will finally transfer His "kingdom" to those who are more deserving of it.
a
5:18, 41; 42:50; 48:15.
816
The verse forms a befitting sequel to this Surah in which the errors of the Christian people are effectively exposed and demolished, containing a veiled declaration that their glory will not last and God will finally transfer His Kingdom to those who are more deserving of it.