وَهُوَ
Appears 160 times in Quran
Occurrences in Quran
Found 50 verses containing "وَهُوَ".
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ ۚ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
السَّمَآءِ اسم جنس ہے ایک کے لئے بھی بولا جاتا ہے اور زیادہ کے لئے بھی‘ چونکہ اس کے بعد اس کی طرف جمع کی ضمیر استعمال کی گئی ہے معلوم ہوا کہ یہاں السَّمَآءِ سے جمع مراد ہے۔
سَوّٰی کے معنے کسی چیز کو اس طرح بنانے کے ہوتے ہیں کہ اس میں سب ضرورتوں کا لحاظ رکھا گیا ہو۔ کہتے ہیں سَوّٰیہُ اور اس کے معنے یہ ہوتے ہیں کہ صَنَعَہٗ مُسْتَوِیًا یعنی اس کو ایسا بنایا کہ اس کی ضرورتوں کا لحاظ کر لیا گیا (اقرب)
شَیْئٌ کا ترجمہ اس جگہ بجائے’’چیز‘‘کے ’’بات‘‘کیا گیا ہے۔ کیونکہ اردو میں ’’چیز‘‘ کا لفظ اس موقعہ پر پورا مفہوم ادا نہیں کرتا‘ لیکن ’’بات‘‘ کا لفظ اس مفہوم کو ادا کرتا ہے۔ بات کے معنے اس جگہ قول کے نہیں بلکہ امر اور حقیقت کے ہیں۔
22:66; 31:21; 45:14.
7:55; 10:4; 41:10-13.
Istawa means, he became firm or firmly settled. Istawa ilash-shai’ means, he turned to a thing or he directed his attention to it (Lane).
Sawwa-hu means, he made it uniform or even, congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements of its case; he perfected it; or he put it into a right or good state (Lane).
In Arabic "seven" is generally used as a symbol of perfection and the word along with "seventy" or "seven hundred" signifies a large number. All these three words have been used in this sense in the Qur’an (9:80; 15:45). Elsewhere, the words "seven heavens" have been substituted by "seven stages" (23:18).
The sun, the moon and other heavenly bodies are of immense benefit to man. Modern science has made many discoveries in this connection—and many more may yet be made—all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
22:66; 31:21; 45:14.
7:55; 10:4; 41:10-13.
Important Words:
استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).
سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).
Commentary:
Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.
The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.
If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.
It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.
The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.
With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.
a
22:66; 31:21; 45:14.
b
7:55; 10:4; 41:10-13.
31A
اِسْتَوٰی (Istawa) 的意思是他成为坚定的或他坚强地决定了。اِسْتَوٰی اِلَی الشَّیْء (Istawa ilash-shai’) 意谓:他转向一件东西或他注意它 (Lane)
1
السَّمَآءِ اسم جنس ہے ایک کے لئے بھی بولا جاتا ہے اور زیادہ کے لئے بھی‘ چونکہ اس کے بعد اس کی طرف جمع کی ضمیر استعمال کی گئی ہے معلوم ہوا کہ یہاں السَّمَآءِ سے جمع مراد ہے۔
2
سَوّٰی کے معنے کسی چیز کو اس طرح بنانے کے ہوتے ہیں کہ اس میں سب ضرورتوں کا لحاظ رکھا گیا ہو۔ کہتے ہیں سَوّٰیہُ اور اس کے معنے یہ ہوتے ہیں کہ صَنَعَہٗ مُسْتَوِیًا یعنی اس کو ایسا بنایا کہ اس کی ضرورتوں کا لحاظ کر لیا گیا (اقرب)
3
شَیْئٌ کا ترجمہ اس جگہ بجائے’’چیز‘‘کے ’’بات‘‘کیا گیا ہے۔ کیونکہ اردو میں ’’چیز‘‘ کا لفظ اس موقعہ پر پورا مفہوم ادا نہیں کرتا‘ لیکن ’’بات‘‘ کا لفظ اس مفہوم کو ادا کرتا ہے۔ بات کے معنے اس جگہ قول کے نہیں بلکہ امر اور حقیقت کے ہیں۔
a
22:66; 31:21; 45:14.
b
7:55; 10:4; 41:10-13.
36
Important Words:
استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).
سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).
Commentary:
Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.
The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.
If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.
It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.
The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.
With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.
b
22:66; 31:21; 45:14.
c
7:55; 10:4; 41:10-13.
54
Istawa means, he became firm or firmly settled. Istawa ilash-shai’ means, he turned to a thing or he directed his attention to it (Lane).
55
Sawwa-hu means, he made it uniform or even, congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements of its case; he perfected it; or he put it into a right or good state (Lane).
56
In Arabic "seven" is generally used as a symbol of perfection and the word along with "seventy" or "seven hundred" signifies a large number. All these three words have been used in this sense in the Qur’an (9:80; 15:45). Elsewhere, the words "seven heavens" have been substituted by "seven stages" (23:18).
56A
The sun, the moon and other heavenly bodies are of immense benefit to man. Modern science has made many discoveries in this connection—and many more may yet be made—all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
إِنَّ رَبَّكَ يَقْضِى بَيْنَهُم بِحُكْمِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْعَلِيمُ
ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ بِمَآ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
2:171.
3:113, 182.
2:171.
3:113, 182.
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
a
3:113, 182.
e
2:171.
a
2:171.
b
3:113, 182.
98
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
c
2:171.
d
3:113, 182.
بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:63.
4:126.
وَجْهٌ (Wajh) 的意思是面容; 事物本身; 目的和动机; 一个人所注意的行为或行动; 希望之路; 恩惠或赞同 (اَقْرَبْ)。
本节经文暗示达到完全正直的三个重要阶段, 即 فَنَا (Fana, 自我消灭); بَقَا (Baqa, 复生); لِقَا (Liqa, 与安拉合一)。“ 自己完全服从安拉” 这句话意味着所有我们能力和器官以及属于我们的一切都应完全交给安拉并忠心耿耿地为他服务。这一状况称之为 فَنَا (Fana, 自我消灭) 即自我消灭, 这是一个真正的穆斯林自己所应达到的精神境界。第二句 “他是行善的人” 暗示一种 بَقَا 状态, 即复生状态, 因为当一个人陶醉于对安拉的热爱, 并且在人生的图谋与欲望都结束时, 他仿佛就得到了一种新生, 这可称为 بَقَا 即复生。于是他的生活就是为了安拉, 为了人类服务。结尾的这句话描述了善的第三即最高阶段--------لِقَا 阶段, 或与安拉合而为一, 这阶段 «古兰经» 也称之为 اَلنَّفْسُ الْمُطْمَئِنَّة (An-Nafsul Mutma’innah) 即安宁的心灵 (89:28)
See 2:63.
4:126.
Wajh means, face; the thing itself; object and motive; deed or action to which a man directs his attention; the desired way; favour or countenance (Aqrab).
4:126.
See 2:63.
Important Words:
بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).
اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).
وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).
محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).
Commentary:
The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:
ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك
i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.
It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:
"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah).
a
2:63.
g
4:126.
77
وَجْهٌ (Wajh) 的意思是面容; 事物本身; 目的和动机; 一个人所注意的行为或行动; 希望之路; 恩惠或赞同 (اَقْرَبْ)。
本节经文暗示达到完全正直的三个重要阶段, 即 فَنَا (Fana, 自我消灭); بَقَا (Baqa, 复生); لِقَا (Liqa, 与安拉合一)。“ 自己完全服从安拉” 这句话意味着所有我们能力和器官以及属于我们的一切都应完全交给安拉并忠心耿耿地为他服务。这一状况称之为 فَنَا (Fana, 自我消灭) 即自我消灭, 这是一个真正的穆斯林自己所应达到的精神境界。第二句 “他是行善的人” 暗示一种 بَقَا 状态, 即复生状态, 因为当一个人陶醉于对安拉的热爱, 并且在人生的图谋与欲望都结束时, 他仿佛就得到了一种新生, 这可称为 بَقَا 即复生。于是他的生活就是为了安拉, 为了人类服务。结尾的这句话描述了善的第三即最高阶段--------لِقَا 阶段, 或与安拉合而为一, 这阶段 «古兰经» 也称之为 اَلنَّفْسُ الْمُطْمَئِنَّة (An-Nafsul Mutma’innah) 即安宁的心灵 (89:28)
a
4:126.
b
See 2:63.
119
Important Words:
بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).
اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).
وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).
محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).
Commentary:
The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:
ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك
i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.
It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:
"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah).
a
See 2:63.
g
4:126.
135
Wajh means, face; the thing itself; object and motive; deed or action to which a man directs his attention; the desired way; favour or countenance (Aqrab).
فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
3:21.
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
3:21.
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
84
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
a
3:21.
144
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
b
3:21.
155
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ
28:56; 42:16; 109:7.
28:56; 42:16; 109:7.
28:56; 42:16; 109:7.
Important Words:
مخلصون (sincerely devoted) is derived from خلص which means, he or it became pure. اخلص فی الطاعة means, he was or became sincere in obedience. اخلص له الحب means, he was sincere in his love for him, lit. he made his love true for him (Aqrab). اخلص للهmeans, he was sincere to God or he was sincere in his connection with Him (Lane & Mufradat)
Commentary:
The Holy Prophet is here commanded to say to the People of the Book that it is God Who has sent His revelation to him and that they should not dispute God’s choice, because He is as much the God of the Muslims as He is theirs, and He knows the works of both. He is the Creator of all and His grace is not confined to any one tribe or country. So, if God has now selected an Ishmaelite for the office of prophethood and has chosen the Arabs for His grace, they should not reject him on that account. The central point of faith is the person of God, and if one is sincere in his connection with Him, there should be no hesitation in accepting anything that emanates from Him. The real question is, whether God has indeed chosen Muhammad to be His Messenger. If that question is answered in the affirmative, nothing should stop a man from accepting Islam; and if he rejects Islam, he ranges himself against God, be he a Jew, a Christian, a Hindu or any other.
a
28:56; 42:16; 109:7.
a
28:56; 42:16; 109:7.
146
Important Words:
مخلصون (sincerely devoted) is derived from خلص which means, he or it became pure. اخلص فی الطاعة means, he was or became sincere in obedience. اخلص له الحب means, he was sincere in his love for him, lit. he made his love true for him (Aqrab). اخلص للهmeans, he was sincere to God or he was sincere in his connection with Him (Lane & Mufradat)
Commentary:
The Holy Prophet is here commanded to say to the People of the Book that it is God Who has sent His revelation to him and that they should not dispute God’s choice, because He is as much the God of the Muslims as He is theirs, and He knows the works of both. He is the Creator of all and His grace is not confined to any one tribe or country. So, if God has now selected an Ishmaelite for the office of prophethood and has chosen the Arabs for His grace, they should not reject him on that account. The central point of faith is the person of God, and if one is sincere in his connection with Him, there should be no hesitation in accepting anything that emanates from Him. The real question is, whether God has indeed chosen Muhammad to be His Messenger. If that question is answered in the affirmative, nothing should stop a man from accepting Islam; and if he rejects Islam, he ranges himself against God, be he a Jew, a Christian, a Hindu or any other.
a
28:56; 42:16; 109:7.
إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ ۚ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
12:104; 16:38.
یعنی ہدایت زبردستی نہیں ٹھونسی جاتی۔ جو ہدایت قبول کرتا ہے اسے ہی ہدایت ملتی ہے۔ اس لئے اللہ نے جو دلوں کی باتوں کو جانتا ہے۔ ہدایت کا دینا اپنے ہاتھ میں رکھا ہے۔
12:104; 16:38.
12:104; 16:38.
Commentary:
The verse shows how anxious the Holy Prophet was that all those to whom he addressed his message should have believed in him and thus should have saved themselves from the evil consequences of rejecting the Divine Message. See also 18:7.
d
12:104; 16:38.
5
یعنی ہدایت زبردستی نہیں ٹھونسی جاتی۔ جو ہدایت قبول کرتا ہے اسے ہی ہدایت ملتی ہے۔ اس لئے اللہ نے جو دلوں کی باتوں کو جانتا ہے۔ ہدایت کا دینا اپنے ہاتھ میں رکھا ہے۔
c
12:104; 16:38.
2917
Commentary:
The verse shows how anxious the Holy Prophet was that all those to whom he addressed his message should have believed in him and thus should have saved themselves from the evil consequences of rejecting the Divine Message. See also 18:7.
b
12:104; 16:38.
وَهُوَ ٱلَّذِى يُنَزِّلُ ٱلْغَيْثَ مِنۢ بَعْدِ مَا قَنَطُوا۟ وَيَنشُرُ رَحْمَتَهُۥ ۚ وَهُوَ ٱلْوَلِىُّ ٱلْحَمِيدُ
31:35.
31:35.
30:34; 31:35.
c
31:35.
b
30:34; 31:35.
b
31:35.
وَهُوَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْحَمْدُ فِى ٱلْأُولَىٰ وَٱلْءَاخِرَةِ ۖ وَلَهُ ٱلْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
Commentary:
The words, "To Him belongs all praise in the beginning and the Hereafter," signify that it is not possible to begin a work unless God provides the means for it and that no work can become complete unless He has provided the means for its completion, and that it can produce no result without His help. The expression الا ولٰی و آلاخرة may also signify respectively the Mosaic and Islamic Dispensations.
2926
Commentary:
The words, "To Him belongs all praise in the beginning and the Hereafter," signify that it is not possible to begin a work unless God provides the means for it and that no work can become complete unless He has provided the means for its completion, and that it can produce no result without His help. The expression الا ولٰی و آلاخرة may also signify respectively the Mosaic and Islamic Dispensations.
مَن كَانَ يَرْجُوا۟ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَءَاتٍ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
11:30; 18:111; 84:7.
Yarju (hopes) is derived from Raja, i.e. he hoped to get the thing or he feared it. In the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford satisfaction (Mufradat).
2:224; 11:30; 18:111; 84:7.
Important Words:
یرجو (hopes) is derived from رجا. They say رجا الشیء i.e. he hoped to get the thing: he deferred or delayed it; he feared it. رجا الرجل means, he granted the man respite or he deferred the matter regarding him. When used in the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford pleasure (Mufradat & Aqrab).
d
11:30; 18:111; 84:7.
968
يَرْجُوْا (Yarju,希望) 源自 رَجَا (Raja), 意即: 他希望得到这样东西或他害怕这样东西。作 “希望” 的意思讲时, 这个单词用于以下一些时机, 就是那希望得到的事物可能使那个人满意 (مُفْرَدَات, Mufradat)。
a
2:224; 11:30; 18:111; 84:7.
2943
Important Words:
یرجو (hopes) is derived from رجا. They say رجا الشیء i.e. he hoped to get the thing: he deferred or delayed it; he feared it. رجا الرجل means, he granted the man respite or he deferred the matter regarding him. When used in the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford pleasure (Mufradat & Aqrab).
a
11:30; 18:111; 84:7.
2238
Yarju (hopes) is derived from Raja, i.e. he hoped to get the thing or he feared it. In the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford satisfaction (Mufradat).
وَمِنَ ٱلنَّاسِ مَن يُعْجِبُكَ قَوْلُهُۥ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيُشْهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلْبِهِۦ وَهُوَ أَلَدُّ ٱلْخِصَامِ
63:5.
63:5.
There are persons whose eloquence and feigned love for fellow-beings would deceive the listener, but at heart they love and seek only their own interests and vehemently dispute with others for their smallest rights, supposed or real; not giving any proof of that spirit of sacrifice which is essential for real human progress.
63:5.
Important Words:
یعجبك (would please thee) is derived from عجب meaning, he wondered; he became pleased. عجبه means, it pleased him and caused him to wonder (Aqrab).
الد (most contentious) is derived from لد (ladda). They say لده meaning, he contended or quarrelled with him vehemently. So الد, which is the noun of pre-eminence from it, means, one who is a great quarreller. The plural of الد is لد––ludd (Aqrab).
الخصام (quarrellers) is the plural of خصم (quarreller). They say خاصمه i.e. he quarrelled or disputed with him. خصم and خصیمand مخاصم all give the same meaning, i.e. quarreller. The word الخصام is also used, in the infinitive sense, meaning the act of quarrelling (Aqrab & Lane).
Commentary:
Two kinds of men have already been mentioned: (1) those who seek only the things of this world (2:201); and (2) those who seek both the good things of this world and those of the next (2:202). The present verse and those that follow mention two extreme types of these two classes. Of the former class, states the verse under comment, there are those who wax eloquent in their talk about this world, pleading for the necessity of improving the conditions of life for mankind and calling God to witness their sincerity. Their eloquence and apparent love for fellow beings would deceive the listener, but at heart they love only their own selfish interests and, would vehemently dispute with others for their smallest rights, supposed or real, displaying none of that spirit of sacrifice which is essential for real human progress. They would look to their own interests or the interests of their family or those of their community or their nation only and would not make any sacrifice for, or even do justice to, others.
The clause, he would call Allah to witness, shows that such people outwardly profess faith in God but at heart are lacking in the quality of universal brotherhood which must result from a true belief in a Universal God—"Lord of all the worlds", as the Quran puts it.
b
63:5.
a
63:5.
211
Important Words:
یعجبك (would please thee) is derived from عجب meaning, he wondered; he became pleased. عجبه means, it pleased him and caused him to wonder (Aqrab).
الد (most contentious) is derived from لد (ladda). They say لده meaning, he contended or quarrelled with him vehemently. So الد, which is the noun of pre-eminence from it, means, one who is a great quarreller. The plural of الد is لد––ludd (Aqrab).
الخصام (quarrellers) is the plural of خصم (quarreller). They say خاصمه i.e. he quarrelled or disputed with him. خصم and خصیمand مخاصم all give the same meaning, i.e. quarreller. The word الخصام is also used, in the infinitive sense, meaning the act of quarrelling (Aqrab & Lane).
Commentary:
Two kinds of men have already been mentioned: (1) those who seek only the things of this world (2:201); and (2) those who seek both the good things of this world and those of the next (2:202). The present verse and those that follow mention two extreme types of these two classes. Of the former class, states the verse under comment, there are those who wax eloquent in their talk about this world, pleading for the necessity of improving the conditions of life for mankind and calling God to witness their sincerity. Their eloquence and apparent love for fellow beings would deceive the listener, but at heart they love only their own selfish interests and, would vehemently dispute with others for their smallest rights, supposed or real, displaying none of that spirit of sacrifice which is essential for real human progress. They would look to their own interests or the interests of their family or those of their community or their nation only and would not make any sacrifice for, or even do justice to, others.
The clause, he would call Allah to witness, shows that such people outwardly profess faith in God but at heart are lacking in the quality of universal brotherhood which must result from a true belief in a Universal God—"Lord of all the worlds", as the Quran puts it.
a
63:5.
243
There are persons whose eloquence and feigned love for fellow-beings would deceive the listener, but at heart they love and seek only their own interests and vehemently dispute with others for their smallest rights, supposed or real; not giving any proof of that spirit of sacrifice which is essential for real human progress.
كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًٔا وَهُوَ شَرٌّ لَّكُمْ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
شَرٌّ کا لفظ مقابلہ میں برا ہونے پر دلالت کرتا ہے۔ لیکن اردو میں اس سے مفہوم ادا نہیں ہوتا۔ اس لئے اس کے لئے ’’دوسری چیز‘‘ کے الفاظ بڑھائے گئے ہیں تاکہ مقابلہ پر دلالت کرے۔
8:6.
Muslims hated war not because they were afraid of it, but because they did not like to shed human blood; also because they thought that a peaceful atmosphere was much more conducive to the spread and propagation of Islam than a state of war.
8:6.
Important Words:
کرہ (repugnant) is the noun-infinitive from کرہ i.e. he disliked. کرہ means, a thing which is disliked; a thing which one is required to do against his wish or liking (Aqrab).
Commentary:
In 2:215, God warned Muslims that in order to reach the promised goal they must pass through an ordeal of poverty, affliction and violent shaking. In conformity with the ordeal of poverty, verse 2:216 called upon them to be prepared to make great monetary sacrifices. Now in the verse under comment, God refers to the ordeal of affliction and violent shakings by drawing the attention of the Faithful to the menace of war surrounding them. As, however, Muslims were averse to war, the verse also enjoins them to put implicit trust in the guidance of Allah: for, it may be that you dislike a thing while it is good for you.
But the aversion of the Holy Prophet’s Companions from war was not due to cowardice. They did not dislike war because they thought that they were few in number or because they were not properly equipped. History gives the direct lie to all such insinuations. Muslims hated war, because they did not like to shed human blood; also because they thought that a peaceful atmosphere was more conducive to the propagation of Islam than a state of war, for the obvious reason that atmosphere of peace gave disbelievers more opportunities for dispassionate consideration of the noble teachings of Islam.
But it was too late. The leaders of the disbelievers had gone too far in their evil designs against Islam and were bent upon extirpating the New Faith. It was evidently a war of self-defence, and he who shirks a war of self-defence, commits an act of suicide (22:40, 41). Thus the verse constitutes an eloquent testimony to the love of peace of the Holy Prophet’sCompanions and a convincing repudiation of the mischievous accusation that it was for the sake of booty or for spreading their faith by force that the early Muslims resorted to arms.
The clause, it may be that you dislike a thing while it is good for you and it may be that you like a thing while it is bad for you, points to a very important principle, i.e. that errors of judgement mostly result from two causes: (1) abuse of the sentiment of love; and (2) abuse of the sentiment of dislike or hatred. One should, therefore, be particularly careful about one’s judgement when one is swayed by either of these two sentiments. They undermine dispassionate thinking as nothing else does. Elsewhere the Quran gives a still clearer warning to Muslims to beware of the abuse of the sentiment of love and hatred (64:15, 16 & 5:9).
a
8:6.
158
穆斯林憎恨战争并不是因为他们害怕战争, 而是因为他们不喜欢人类流血; 还因为他们认为一个和平的环境要比战争状态更有利于伊斯兰教的扩展与传播。
1
شَرٌّ کا لفظ مقابلہ میں برا ہونے پر دلالت کرتا ہے۔ لیکن اردو میں اس سے مفہوم ادا نہیں ہوتا۔ اس لئے اس کے لئے ’’دوسری چیز‘‘ کے الفاظ بڑھائے گئے ہیں تاکہ مقابلہ پر دلالت کرے۔
a
8:6.
223
Important Words:
کرہ (repugnant) is the noun-infinitive from کرہ i.e. he disliked. کرہ means, a thing which is disliked; a thing which one is required to do against his wish or liking (Aqrab).
Commentary:
In 2:215, God warned Muslims that in order to reach the promised goal they must pass through an ordeal of poverty, affliction and violent shaking. In conformity with the ordeal of poverty, verse 2:216 called upon them to be prepared to make great monetary sacrifices. Now in the verse under comment, God refers to the ordeal of affliction and violent shakings by drawing the attention of the Faithful to the menace of war surrounding them. As, however, Muslims were averse to war, the verse also enjoins them to put implicit trust in the guidance of Allah: for, it may be that you dislike a thing while it is good for you.
But the aversion of the Holy Prophet’s Companions from war was not due to cowardice. They did not dislike war because they thought that they were few in number or because they were not properly equipped. History gives the direct lie to all such insinuations. Muslims hated war, because they did not like to shed human blood; also because they thought that a peaceful atmosphere was more conducive to the propagation of Islam than a state of war, for the obvious reason that atmosphere of peace gave disbelievers more opportunities for dispassionate consideration of the noble teachings of Islam.
But it was too late. The leaders of the disbelievers had gone too far in their evil designs against Islam and were bent upon extirpating the New Faith. It was evidently a war of self-defence, and he who shirks a war of self-defence, commits an act of suicide (22:40, 41). Thus the verse constitutes an eloquent testimony to the love of peace of the Holy Prophet’sCompanions and a convincing repudiation of the mischievous accusation that it was for the sake of booty or for spreading their faith by force that the early Muslims resorted to arms.
The clause, it may be that you dislike a thing while it is good for you and it may be that you like a thing while it is bad for you, points to a very important principle, i.e. that errors of judgement mostly result from two causes: (1) abuse of the sentiment of love; and (2) abuse of the sentiment of dislike or hatred. One should, therefore, be particularly careful about one’s judgement when one is swayed by either of these two sentiments. They undermine dispassionate thinking as nothing else does. Elsewhere the Quran gives a still clearer warning to Muslims to beware of the abuse of the sentiment of love and hatred (64:15, 16 & 5:9).
a
8:6.
259
Muslims hated war not because they were afraid of it, but because they did not like to shed human blood; also because they thought that a peaceful atmosphere was much more conducive to the spread and propagation of Islam than a state of war.
يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفْرٌۢ بِهِۦ وَٱلْمَسْجِدِ ٱلْحَرَامِ وَإِخْرَاجُ أَهْلِهِۦ مِنْهُ أَكْبَرُ عِندَ ٱللَّهِ ۚ وَٱلْفِتْنَةُ أَكْبَرُ مِنَ ٱلْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَٰتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ ٱسْتَطَٰعُوا۟ ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِۦ فَيَمُتْ وَهُوَ كَافِرٌ فَأُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
2:192.
3:87, 91; 4:138; 5:55; 47:26.
3:23; 7:148; 18:106.
信者们被告知, 假如不信仰者亵渎了圣月的圣洁, 他们应毫不犹豫地在圣月中惩罚他们, 只有这样, 神圣事物的圣洁性才能得到保障 (2:195)。注释者通常阐述, 而事实上也有这样的传说, 大意是说, 有一次穆圣派遣阿布杜拉•彬•贾希 (عَبْدُالله بِنْ جَحْش, ‘Abdullah bin Jahsh) 去传递有关一伙古来西人出发去麦加的消息。当阿布杜拉 (عَبْدُالله, ‘Abdullah) 和他的同伴到达一个名叫纳赫拉 (نَخْلَة, Nakhla) 的地方时, 他们遇上了一小伙人。阿布杜拉袭击了这伙人, 杀死了其中的一个并俘获了两个。发生这件事的日期是有疑问的, 有的认为它是在圣月中, 而另一些不以为然。消息传到麦加, 古来西人利用关于日期的怀疑而提出抗议, 说是穆斯林亵渎了圣月。加注的本节经文就在当时被启示了。
یعنی ان دونوں کی حرمت کو ضائع کرنے کی کوشش کرنا ہے۔
2:192.
3:87, 91; 4:138; 5:55; 47:26.
3:23; 7:148; 18:106.
The believers were told that if disbelievers violated the sanctity of the Sacred Months, they should not hesitate to punish them in the Sacred Months, for thus alone could the sanctity of a sacred thing be safeguarded (2:195). Commentators generally state, and in fact there are also traditions to this effect, that on one occasion the Holy Prophet sent ‘Abdullah bin Jahsh to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his companions reached a place called Nakhlah, they met a small party. ‘Abdullah attacked the party, killing one of them and capturing two. The date on which this happened was doubtful, some considering it to be one within the Sacred Month and others not. The news reached Mecca, the Quraish took advantage of the doubt and protested that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion.
2:192.
3:84, 91; 4:138; 5:55; 47:26.
3:23; 7:148; 18:106.
Important Words:
کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.
صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).
یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).
حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).
Commentary:
The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".
The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).
The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.
Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).
The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.
The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.
The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).
The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.
Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be.
b
2:192.
c
3:87, 91; 4:138; 5:55; 47:26.
d
3:23; 7:148; 18:106.
159
信者们被告知, 假如不信仰者亵渎了圣月的圣洁, 他们应毫不犹豫地在圣月中惩罚他们, 只有这样, 神圣事物的圣洁性才能得到保障 (2:195)。注释者通常阐述, 而事实上也有这样的传说, 大意是说, 有一次穆圣派遣阿布杜拉•彬•贾希 (عَبْدُالله بِنْ جَحْش, ‘Abdullah bin Jahsh) 去传递有关一伙古来西人出发去麦加的消息。当阿布杜拉 (عَبْدُالله, ‘Abdullah) 和他的同伴到达一个名叫纳赫拉 (نَخْلَة, Nakhla) 的地方时, 他们遇上了一小伙人。阿布杜拉袭击了这伙人, 杀死了其中的一个并俘获了两个。发生这件事的日期是有疑问的, 有的认为它是在圣月中, 而另一些不以为然。消息传到麦加, 古来西人利用关于日期的怀疑而提出抗议, 说是穆斯林亵渎了圣月。加注的本节经文就在当时被启示了。
2
یعنی ان دونوں کی حرمت کو ضائع کرنے کی کوشش کرنا ہے۔
a
2:192.
b
3:84, 91; 4:138; 5:55; 47:26.
c
3:23; 7:148; 18:106.
224
Important Words:
کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.
صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).
یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).
حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).
Commentary:
The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".
The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).
The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.
Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).
The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.
The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.
The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).
The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.
Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be.
a
2:192.
b
3:87, 91; 4:138; 5:55; 47:26.
c
3:23; 7:148; 18:106.
260
The believers were told that if disbelievers violated the sanctity of the Sacred Months, they should not hesitate to punish them in the Sacred Months, for thus alone could the sanctity of a sacred thing be safeguarded (2:195). Commentators generally state, and in fact there are also traditions to this effect, that on one occasion the Holy Prophet sent ‘Abdullah bin Jahsh to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his companions reached a place called Nakhlah, they met a small party. ‘Abdullah attacked the party, killing one of them and capturing two. The date on which this happened was doubtful, some considering it to be one within the Sacred Month and others not. The news reached Mecca, the Quraish took advantage of the doubt and protested that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ۚ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا ۚ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ
3:3; 20:112; 25:59.
2:49.
20:111.
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
3:3; 20:112; 25:59.
See 2:49.
20:111.
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
3:3; 20:112; 25:59.
See 2:49.
20:111.
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
d
3:3; 20:112; 25:59.
e
2:49.
f
20:111.
196
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
1
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
2
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
3
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
4
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
5
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
a
3:3; 20:112; 25:59.
b
See 2:49.
c
20:111.
262
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
c
3:3; 20:112; 25:59.
d
See 2:49.
e
20:111.
318
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
فَنَادَتْهُ ٱلْمَلَٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ ٱلصَّٰلِحِينَ
محراب کا ترجمہ ہے اور مراد یہ ہے کہ گھر کا پاک و صاف حصہ۔
19:12.
19:8; 21:91.
3:46; 4:172.
Yahya or John is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is Yuhanna which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself.
John came in fulfilment of Malachi’s prophecy, "Behold I will send you Elijah, the Prophet, before the great and terrible day of the Lord" (Mal. 4: 5).
19:13.
19:8; 21:91.
3:46; 4:172.
Important Words:
یحیٰ (Yahya or John) is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the Biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is یوحنا which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself and was meant to point to a distinctive characteristic of his (19:8). In Arabic, the word is derived from the root حیاة (life) and means, he lives or he shall live. The implication in the name was that he would not die in childhood but would live to the age of manhood or that he would lead a righteous life. The fact that Yahya did not die a natural death but was killed (Matt. 14:10) shows yet another implication in the name, i.e. that he would die the death of a martyr and would thus live forever in the sight of God. Says the Quran, Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him (3:170). Yahya is probably the only known Israelite Prophet who was actually killed, as hinted in the Quranic verse, We have not made anyone before him of that name (19:8; cf. Luke 1: 61).
حصور (chaste) is derived from حصر i.e. he was or became unable to express his mind by reason of shame, etc. حصرعنه means, he became impeded and was unable to do it. حصر عن المرأة means, he abstained or kept away from sexual intercourse with the woman, whether intentionally or through impotence. حصرالسر means, he concealed the secret and refrained from divulging it. حصرہ means, he prevented or restrained him. حصور therefore, means, one who has no sexual intercourse with women, though able to have it, abstaining from them from a motive of chastity and for the sake of shunning worldly pleasures; or one who is prevented from having it by impotence; or one who does not desire them; one very careful and cautious, who abstains or refrains from a thing through fear, etc.; concealer of a secret or secrets; one who abstains from evil passions and frivolous games and sport (Lane & Aqrab).
Commentary:
The description of Yahya (John) given in the verse, i.e. سید (noble or great), and حصور (chaste or refrainer from evil passions), and نبی(Prophet) and من الصالحین (righteous), agrees with that given in Luke (1: 13-17, 76). In Luke we have, "he (John or Yahya) shall be great in the sight of God…he shall drink neither wine nor strong drink…he shall be filled with the Holy Ghost...and he shall be called the prophet of the Most High." The Quran also describes Yahya as one who shall testify to the truth of a word from Allah (3:40). And John came in exact fulfilment of Malachi’s prophecy: "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. 4:5). The Quranic expression حصور in the sense of "concealer of a secret" also points to the above description, for Yahya (John) was the bearer of the hidden news of the coming of Jesus.
b
19:12.
c
19:8; 21:91.
d
3:46; 4:172.
1
محراب کا ترجمہ ہے اور مراد یہ ہے کہ گھر کا پاک و صاف حصہ۔
a
19:13.
b
19:8; 21:91.
c
3:46; 4:172.
330
Important Words:
یحیٰ (Yahya or John) is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the Biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is یوحنا which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself and was meant to point to a distinctive characteristic of his (19:8). In Arabic, the word is derived from the root حیاة (life) and means, he lives or he shall live. The implication in the name was that he would not die in childhood but would live to the age of manhood or that he would lead a righteous life. The fact that Yahya did not die a natural death but was killed (Matt. 14:10) shows yet another implication in the name, i.e. that he would die the death of a martyr and would thus live forever in the sight of God. Says the Quran, Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him (3:170). Yahya is probably the only known Israelite Prophet who was actually killed, as hinted in the Quranic verse, We have not made anyone before him of that name (19:8; cf. Luke 1: 61).
حصور (chaste) is derived from حصر i.e. he was or became unable to express his mind by reason of shame, etc. حصرعنه means, he became impeded and was unable to do it. حصر عن المرأة means, he abstained or kept away from sexual intercourse with the woman, whether intentionally or through impotence. حصرالسر means, he concealed the secret and refrained from divulging it. حصرہ means, he prevented or restrained him. حصور therefore, means, one who has no sexual intercourse with women, though able to have it, abstaining from them from a motive of chastity and for the sake of shunning worldly pleasures; or one who is prevented from having it by impotence; or one who does not desire them; one very careful and cautious, who abstains or refrains from a thing through fear, etc.; concealer of a secret or secrets; one who abstains from evil passions and frivolous games and sport (Lane & Aqrab).
Commentary:
The description of Yahya (John) given in the verse, i.e. سید (noble or great), and حصور (chaste or refrainer from evil passions), and نبی(Prophet) and من الصالحین (righteous), agrees with that given in Luke (1: 13-17, 76). In Luke we have, "he (John or Yahya) shall be great in the sight of God…he shall drink neither wine nor strong drink…he shall be filled with the Holy Ghost...and he shall be called the prophet of the Most High." The Quran also describes Yahya as one who shall testify to the truth of a word from Allah (3:40). And John came in exact fulfilment of Malachi’s prophecy: "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. 4:5). The Quranic expression حصور in the sense of "concealer of a secret" also points to the above description, for Yahya (John) was the bearer of the hidden news of the coming of Jesus.
a
19:12.
b
19:8; 21:91.
c
3:46; 4:172.
406
Yahya or John is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the biblical prophecy (Mal. 3: 1 and 4: 5). The Hebrew form is Yuhanna which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself.
407
John came in fulfilment of Malachi’s prophecy, "Behold I will send you Elijah, the Prophet, before the great and terrible day of the Lord" (Mal. 4: 5).
وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ
3:20; 5:4.
3:20; 5:4.
3:20; 5:4.
Commentary:
The Jews and Christians used to say that they were not bound to accept Islam because it was the Quran that verified the Torah and the Gospel, and not the Torah and the Gospel that verified the Quran. Apart from the fact that the Quran does not "verify" the previous scriptures in the sense in which they understood it, their sense of false security has been shattered in this verse and it has been declared unequivocally that Islam is now the only religion acceptable to God. Even if the word اسلام (Islam) is here taken to signify not "the Religion of Islam" but "submission and resignation to the will of God", the present verse makes it binding on the People of the Book to accept Islam as it alone now represents the will of the Supreme Being.
b
3:20; 5:4.
a
3:20; 5:4.
374
Commentary:
The Jews and Christians used to say that they were not bound to accept Islam because it was the Quran that verified the Torah and the Gospel, and not the Torah and the Gospel that verified the Quran. Apart from the fact that the Quran does not "verify" the previous scriptures in the sense in which they understood it, their sense of false security has been shattered in this verse and it has been declared unequivocally that Islam is now the only religion acceptable to God. Even if the word اسلام (Islam) is here taken to signify not "the Religion of Islam" but "submission and resignation to the will of God", the present verse makes it binding on the People of the Book to accept Islam as it alone now represents the will of the Supreme Being.
b
3:20; 5:4.
بَلِ ٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ خَيْرُ ٱلنَّٰصِرِينَ
8:41; 9:51; 22:79.
8:41; 9:51; 22:79.
8:41; 9:51; 22:79.
a
8:41; 9:51; 22:79.
b
8:41; 9:51; 22:79.
c
8:41; 9:51; 22:79.
إِنَّ ٱللَّهَ يَعْلَمُ مَا يَدْعُونَ مِن دُونِهِۦ مِن شَىْءٍ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
Commentary:
The words, verily Allah knows…, contain a warning that God is not unaware of the blasphemous practices of idol worshippers and that He will punish them for having enthroned false gods in their hearts.
2968
Commentary:
The words, verily Allah knows…, contain a warning that God is not unaware of the blasphemous practices of idol worshippers and that He will punish them for having enthroned false gods in their hearts.
وَكَأَيِّن مِّن دَآبَّةٍ لَّا تَحْمِلُ رِزْقَهَا ٱللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
11:7.
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
11:7.
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
11:7.
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
b
11:7.
2983
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2264
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا
4:82.
4:82.
4:82.
a
4:82.
b
4:82.
c
4:82.
بِنَصْرِ ٱللَّهِ ۚ يَنصُرُ مَن يَشَآءُ ۖ وَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
3:155; 13:32.
Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy.
c
3:155; 13:32.
2992
Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy.
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَـًٔا ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَـًٔا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ ۚ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ ٱللَّهِ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
58:5.
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
58:5.
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
9:5.
b
58:5.
a
58:5.
561
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
58:5.
649
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
650
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
651
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا
40:41
40:41
The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works.
40:41.
Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate.
c
40:41
c
40:41.
590
Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate.
a
40:41
674
The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works.
وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ وَٱتَّبَعَ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا ۗ وَٱتَّخَذَ ٱللَّهُ إِبْرَٰهِيمَ خَلِيلًا
حَنِیْـفًا ابراہیمؑ کا حال ہے۔ لیکن چونکہ حال اور صفت کے معنی ایک ہوتے ہیں اور حال کا ترجمہ اردو میں نہیں ہو سکا۔ اس لئے صفت کا ترجمہ کر دیا گیا ہے۔
2:132.
This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow.
2:132.
Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).
d
2:132.
349
这节经文述及伊斯兰教的要旨: 完全服从安拉的旨意并把个人的全部才能和力量完全奉献给安拉而为安拉服务。经文提出伊布拉欣为穆斯林摹仿和学习的真正的榜样。
1
حَنِیْـفًا ابراہیمؑ کا حال ہے۔ لیکن چونکہ حال اور صفت کے معنی ایک ہوتے ہیں اور حال کا ترجمہ اردو میں نہیں ہو سکا۔ اس لئے صفت کا ترجمہ کر دیا گیا ہے۔
a
2:132.
591
Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).
b
2:132.
675
This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow.
إِنَّ ٱلْمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمْ وَإِذَا قَامُوٓا۟ إِلَى ٱلصَّلَوٰةِ قَامُوا۟ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذْكُرُونَ ٱللَّهَ إِلَّا قَلِيلًا
2:10.
9:54.
It is not God but the Holy Prophet whom, in reality, the hypocrites seek to deceive because the Prophet is an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore God Himself will punish them for their deceitful conduct. See also 2:16.
2:10.
9:54.
Important Words:
For the meaning of the word یخادعون and خادعھم see 2:10. The latter expression, though similar in root and construction, means "will punish them for their deception" and not "will deceive them". See also 2:16.
Commentary:
It is not the Holy Prophet but God Himself Whom in reality the hypocrites seek to deceive because the Prophet is only an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore, He Himself will punish them for their deceitful conduct.
Laziness and slowness are the characteristics of a hypocrite. The Holy Prophet is reported to have said, "The most burdensome of Prayers for the hypocrites are the late-evening and morning Prayers"; and "A hypocrite waits until the sun is about to set; then he gets up and hurriedly performs four Rak‘at of late-afternoon Prayer, and remembers God but little" (Muslim). It is only true faith and certainty that can engender in man the spirit of eagerness to live up to one’s conviction.
b
2:10.
c
9:54.
a
2:10.
b
9:54.
606
Important Words:
For the meaning of the word یخادعون and خادعھم see 2:10. The latter expression, though similar in root and construction, means "will punish them for their deception" and not "will deceive them". See also 2:16.
Commentary:
It is not the Holy Prophet but God Himself Whom in reality the hypocrites seek to deceive because the Prophet is only an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore, He Himself will punish them for their deceitful conduct.
Laziness and slowness are the characteristics of a hypocrite. The Holy Prophet is reported to have said, "The most burdensome of Prayers for the hypocrites are the late-evening and morning Prayers"; and "A hypocrite waits until the sun is about to set; then he gets up and hurriedly performs four Rak‘at of late-afternoon Prayer, and remembers God but little" (Muslim). It is only true faith and certainty that can engender in man the spirit of eagerness to live up to one’s conviction.
a
2:10.
b
9:54.
687
It is not God but the Holy Prophet whom, in reality, the hypocrites seek to deceive because the Prophet is an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore God Himself will punish them for their deceitful conduct. See also 2:16.
يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُمْ فِى ٱلْكَلَٰلَةِ ۚ إِنِ ٱمْرُؤٌا۟ هَلَكَ لَيْسَ لَهُۥ وَلَدٌ وَلَهُۥٓ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌ ۚ فَإِن كَانَتَا ٱثْنَتَيْنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِن كَانُوٓا۟ إِخْوَةً رِّجَالًا وَنِسَآءً فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۗ يُبَيِّنُ ٱللَّهُ لَكُمْ أَن تَضِلُّوا۟ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۢ
4:12.
4:27.
4:13.
4:13 经文谈及一种 كَلَالَةْ (Kalalah, 身后无父母子女者), 只有母方的兄弟和姐妹。本节中述及另一种 كَلَالَةْ (身后无父母子女者) 他既有父方的又有母方的兄弟和姐妹, 或者只有父方的。把现在注释的经文同4:13经文比较一下, 就清楚地可以看出, 前一种兄弟姐妹分得的份量比后一种要少的明显理由。
这部分继承法刻意与4:12, 13经文中述及的法律分开来处理。«古兰经» 在详细论述犹太人针对伊撒的攻击以后, 在本章末尾又回到 كَلَالَةْ (Kalalah, 身后无父母子女者) 这个论题上来。这样, {除了使有关 كَلَالَةْ (Kalalah) 的法律完整以外} 要求人们注意伊撒在精神上的无继承性, 他在某种意义上说, 也是一个 كَلَالَةْ (Kalalah)。伊撒是在没有父亲的媒介下出生的, 他死后没有精神继承人。伊本, 阿巴斯给 كَلَالَةْ (Kalalah) 下的定义是一个没有子女的人。伊撒在精神上是 كَلَالَةْ (Kalalah), 因为他死后没有精神继承人。
میرے ایک استاد کہا کرتے تھے کہ اس جگہ کلالہ سے مراد مسیحؑ ہے کیونکہ اوپر انہی کا ذکر ہے۔ واللہ اعلم بالصواب۔
کلالہ کے ورثہ کی تقسیم کے متعلق ایک حکم سورۃ نساء کی آیت۱۳ میں گزر چکا ہے۔ اس جگہ کلالہ کے ورثہ کی تقسیم کا جو مسئلہ بیان کیا گیا ہے‘ وہ پہلے سے مختلف ہے۔ سورۃ نساء کی آیت۱۳ میں یہ ذکر تھا کہ اگر کلالہ مر جائے اس کے بہن بھائی ماں کی طرف سے ہوں تو ان کو ۶ / ۱ یا ۳ / ۱ ملے گا۔ لیکن اِس جگہ اس کلالہ کا ذکر ہے جس کے بہن بھائی ماں اور باپ دونوں کی طرف سے ہوں یا صرف باپ کی طرف سے۔
4:12.
4:27.
4:13.
In 4:13 mention was made of one kind of Kalalah who leaves behind neither a parent nor an offspring and who has brothers and sisters from the side of mother only. The present verse refers to a Kalalah who has brothers and sisters from both his parents, or from the side of his father only. By comparing the verse under comment with 4:13 it becomes clear that for obvious reasons the share allotted to the former class of brothers and sisters is less than that allotted to those of the latter class.
This part of the law of inheritance has been purposely treated separately from the law dealt with in 4:12, 13. After dealing at some length with the charges levelled against Jesus by the Jews, the Qur’an reverts to the subject of Kalalah at the end of the Surah, thus seeking (beside completing the law relating to Kalalah) to draw attention to the spiritual heirlessness of Jesus who in a sense was also a Kalalah. Jesus was born without the agency of a father, and he
4:13.
4:12.
4:27.
Important Words:
For the meaning of the word کلالة see 4:13.
Commentary:
ولد (child) means, child or children whether male or female, but as کلالة (kalalah) means, one having no child and no parent, the words ولا والد (and neither parent) may be taken as being understood after the words لیس له ولد. The word اثنتین (lit. two) here means two or more sisters. This meaning is supported by a verdict of the Holy Prophet in which he applied this verse to the case of Jabir who died, leaving seven sisters (Jarir, vi. 24). The word اخوة (brethren) here includes sisters and brothers both, as the words رجالا و نساء (both men and women), forming case in apposition with اخوة indicate.
This verse, placed as it is in between the verses dealing with the Christians and their false doctrines, appears to be rather misplaced. But as the following note will show, it is very fittingly placed here, furnishing a striking proof of the Quran as well as its present arrangement being the work of God.
In 4:13 mention was made of one kind of Kalalah (one who leaves behind neither a parent nor an offspring) who had brothers and sisters from the side of his mother only. The present verse refers to a Kalalah who has brothers and sisters from both his parents, or from the side of his father only. By comparing the verse under comment with 4:13 it becomes clear that for obvious reasons the share allotted to the former class of brothers and sisters is less than that allotted to those of the latter class.
This part of the law of inheritance has been purposely treated separately from the main portion of the law dealt with in 4:12, 13 in the beginning of the Surah. The object in doing so is not far to seek. After dealing at some length with the charges levelled against Jesus by the Jews and clearing his position, the Quran reverts to the subject of Kalalah at the end of the Surah, thus seeking (beside completing the law relating to Kalalah) to draw, by a most fitting parable, our attention to the spiritual heirlessness of Jesus who, in a sense, was also a Kalalah. He was born without the agency of a father, and he left behind no spiritual successor to succeed him in his prophetic office, which was, after his death, inherited by the Ishmaelites. In this case the words, If a man dies, leaving no child, may also signify that Jesus was a Kalalah, not in the sense that spiritually speaking he had neither parents nor child, but in the restricted sense that he had no child. See 4:13 under Important Words where Ibn ‘Abbas defines a Kalalah as simply one who leaves no child. Thus Jesus was spiritually a Kalalah in the sense that he left behind no spiritual successor. Compare also the prophecy, "I will raise them a prophet from among their brethren" (Deut. 18:18).
a
4:12.
b
4:27.
e
4:13.
367
4:13 经文谈及一种 كَلَالَةْ (Kalalah, 身后无父母子女者), 只有母方的兄弟和姐妹。本节中述及另一种 كَلَالَةْ (身后无父母子女者) 他既有父方的又有母方的兄弟和姐妹, 或者只有父方的。把现在注释的经文同4:13经文比较一下, 就清楚地可以看出, 前一种兄弟姐妹分得的份量比后一种要少的明显理由。
这部分继承法刻意与4:12, 13经文中述及的法律分开来处理。«古兰经» 在详细论述犹太人针对伊撒的攻击以后, 在本章末尾又回到 كَلَالَةْ (Kalalah, 身后无父母子女者) 这个论题上来。这样, {除了使有关 كَلَالَةْ (Kalalah) 的法律完整以外} 要求人们注意伊撒在精神上的无继承性, 他在某种意义上说, 也是一个 كَلَالَةْ (Kalalah)。伊撒是在没有父亲的媒介下出生的, 他死后没有精神继承人。伊本, 阿巴斯给 كَلَالَةْ (Kalalah) 下的定义是一个没有子女的人。伊撒在精神上是 كَلَالَةْ (Kalalah), 因为他死后没有精神继承人。
1
میرے ایک استاد کہا کرتے تھے کہ اس جگہ کلالہ سے مراد مسیحؑ ہے کیونکہ اوپر انہی کا ذکر ہے۔ واللہ اعلم بالصواب۔
کلالہ کے ورثہ کی تقسیم کے متعلق ایک حکم سورۃ نساء کی آیت۱۳ میں گزر چکا ہے۔ اس جگہ کلالہ کے ورثہ کی تقسیم کا جو مسئلہ بیان کیا گیا ہے‘ وہ پہلے سے مختلف ہے۔ سورۃ نساء کی آیت۱۳ میں یہ ذکر تھا کہ اگر کلالہ مر جائے اس کے بہن بھائی ماں کی طرف سے ہوں تو ان کو ۶ / ۱ یا ۳ / ۱ ملے گا۔ لیکن اِس جگہ اس کلالہ کا ذکر ہے جس کے بہن بھائی ماں اور باپ دونوں کی طرف سے ہوں یا صرف باپ کی طرف سے۔
a
4:13.
b
4:12.
c
4:27.
639
Important Words:
For the meaning of the word کلالة see 4:13.
Commentary:
ولد (child) means, child or children whether male or female, but as کلالة (kalalah) means, one having no child and no parent, the words ولا والد (and neither parent) may be taken as being understood after the words لیس له ولد. The word اثنتین (lit. two) here means two or more sisters. This meaning is supported by a verdict of the Holy Prophet in which he applied this verse to the case of Jabir who died, leaving seven sisters (Jarir, vi. 24). The word اخوة (brethren) here includes sisters and brothers both, as the words رجالا و نساء (both men and women), forming case in apposition with اخوة indicate.
This verse, placed as it is in between the verses dealing with the Christians and their false doctrines, appears to be rather misplaced. But as the following note will show, it is very fittingly placed here, furnishing a striking proof of the Quran as well as its present arrangement being the work of God.
In 4:13 mention was made of one kind of Kalalah (one who leaves behind neither a parent nor an offspring) who had brothers and sisters from the side of his mother only. The present verse refers to a Kalalah who has brothers and sisters from both his parents, or from the side of his father only. By comparing the verse under comment with 4:13 it becomes clear that for obvious reasons the share allotted to the former class of brothers and sisters is less than that allotted to those of the latter class.
This part of the law of inheritance has been purposely treated separately from the main portion of the law dealt with in 4:12, 13 in the beginning of the Surah. The object in doing so is not far to seek. After dealing at some length with the charges levelled against Jesus by the Jews and clearing his position, the Quran reverts to the subject of Kalalah at the end of the Surah, thus seeking (beside completing the law relating to Kalalah) to draw, by a most fitting parable, our attention to the spiritual heirlessness of Jesus who, in a sense, was also a Kalalah. He was born without the agency of a father, and he left behind no spiritual successor to succeed him in his prophetic office, which was, after his death, inherited by the Ishmaelites. In this case the words, If a man dies, leaving no child, may also signify that Jesus was a Kalalah, not in the sense that spiritually speaking he had neither parents nor child, but in the restricted sense that he had no child. See 4:13 under Important Words where Ibn ‘Abbas defines a Kalalah as simply one who leaves no child. Thus Jesus was spiritually a Kalalah in the sense that he left behind no spiritual successor. Compare also the prophecy, "I will raise them a prophet from among their brethren" (Deut. 18:18).
a
4:12.
b
4:27.
c
4:13.
715
In 4:13 mention was made of one kind of Kalalah who leaves behind neither a parent nor an offspring and who has brothers and sisters from the side of mother only. The present verse refers to a Kalalah who has brothers and sisters from both his parents, or from the side of his father only. By comparing the verse under comment with 4:13 it becomes clear that for obvious reasons the share allotted to the former class of brothers and sisters is less than that allotted to those of the latter class.
This part of the law of inheritance has been purposely treated separately from the law dealt with in 4:12, 13. After dealing at some length with the charges levelled against Jesus by the Jews, the Qur’an reverts to the subject of Kalalah at the end of the Surah, thus seeking (beside completing the law relating to Kalalah) to draw attention to the spiritual heirlessness of Jesus who in a sense was also a Kalalah. Jesus was born without the agency of a father, and he
ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ ۖ وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ ۖ وَٱلْمُحْصَنَٰتُ مِنَ ٱلْمُؤْمِنَٰتِ وَٱلْمُحْصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخْدَانٍ ۗ وَمَن يَكْفُرْ بِٱلْإِيمَٰنِ فَقَدْ حَبِطَ عَمَلُهُۥ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
1
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
2
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
645
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
723
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
724
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ ٱلْمَثَلُ ٱلْأَعْلَىٰ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
10:35; 27:65; 29:20.
10:35; 27:65; 29:20.
10:35; 27:65; 29:20.
Commentary:
In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.
a
10:35; 27:65; 29:20.
b
10:35; 27:65; 29:20.
3009
Commentary:
In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.
b
10:35; 27:65; 29:20.
۞ وَلَهُۥ مَا سَكَنَ فِى ٱلَّيْلِ وَٱلنَّهَارِ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Commentary:
Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?
As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.
761
Commentary:
Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?
As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.
قُلْ أَغَيْرَ ٱللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ ۗ قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ ۖ وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ
12:102; 14:11; 35:2; 39:47.
20:133; 51:48-59.
6:164; 39:13.
The word Fatir when used about God means, the Originator or the Creator, or the Maker.
12:102; 14:11; 35:2; 39:47.
20:133; 51:58-59.
6:164; 39:13.
Important Words:
فاطر (Maker) is derived from فطر. They say فطره i.e. he clove or split or rent it; he created it or brought it into existence; or he originated it. فطر العجین means, he made the dough into bread without leavening it. افطر means, he broke the fast. انفطر and تفطر mean, it became cleft or split or rent. الفطرة means, the natural constitution with which a child is created. فاطر when used about God, means the Originator or the Creator or the Maker (Taj).
Commentary:
The question in the first part of the verse implies that, as God alone is the Maker of the heavens and the earth and as it is He alone Who feeds all without being fed by anybody, therefore there is none worthy of being taken as protector but He. None else is worthy of being worshipped as God.
The words, Who feeds, refute the Godhead of those lifeless objects which men have taken for gods. They admittedly feed none, but God feeds all; hence these objects are not worthy of being taken as God.
The words, is not fed, negate the Godhead of those living beings who have been deified by men. They stand in need of food, but God needs no food; hence they cannot be gods.
a
12:102; 14:11; 35:2; 39:47.
b
20:133; 51:48-59.
c
6:164; 39:13.
a
12:102; 14:11; 35:2; 39:47.
b
20:133; 51:58-59.
c
6:164; 39:13.
762
Important Words:
فاطر (Maker) is derived from فطر. They say فطره i.e. he clove or split or rent it; he created it or brought it into existence; or he originated it. فطر العجین means, he made the dough into bread without leavening it. افطر means, he broke the fast. انفطر and تفطر mean, it became cleft or split or rent. الفطرة means, the natural constitution with which a child is created. فاطر when used about God, means the Originator or the Creator or the Maker (Taj).
Commentary:
The question in the first part of the verse implies that, as God alone is the Maker of the heavens and the earth and as it is He alone Who feeds all without being fed by anybody, therefore there is none worthy of being taken as protector but He. None else is worthy of being worshipped as God.
The words, Who feeds, refute the Godhead of those lifeless objects which men have taken for gods. They admittedly feed none, but God feeds all; hence these objects are not worthy of being taken as God.
The words, is not fed, negate the Godhead of those living beings who have been deified by men. They stand in need of food, but God needs no food; hence they cannot be gods.
d
12:102; 14:11; 35:2; 39:47.
e
20:133; 51:48-59.
f
6:164; 39:13.
829
The word Fatir when used about God means, the Originator or the Creator, or the Maker.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
یہاں یہ سوال پیدا ہوتا ہے کہ جب اللہ تعالیٰ غالب ہے تو سزا کیوں نہیں دیتا۔ اس کا جواب یہ دیا کہ وہ حکیم بھی ہے اور خبیر بھی۔ چونکہ وہ حکیم ہے اس لئے معاملہ اس طرح کرتا ہے جس سے نتیجہ ٹھیک نکلے اور کچھ لوگ ہدایت پا جائیں اور چونکہ خبیر ہے اسے معلوم ہے کہ آئندہ زمانہ میں بہت سے لوگ ایمان لانے والے ہیں اگر اب قوم کو تباہ کر دیا تو وہ لوگ بھی تباہ ہو جائیں گے جو آخر میں ایمان لانے والے ہیں۔ پس باوجود غالب ہونے کے سزا نہیں دیتا۔
6:62.
The Divine attribute Al-Qahir refutes the theory that matter and soul are coexistent with God and have not been created by Him. If they were not created by Him then He had no right or power to subdue or overrule them.
6:62.
Important Words:
قاھر (Supreme) is derived from قھر. They say قھرہ i.e. he overcame, conquered or subjected him; or he became superior in power or force to him. It also means, he oppressed him; or he forced or compelled him. So قاھر means, one who overcomes, conquers or subdues. القاھر and القھار are attributes of God, meaning, the Subduer of His creatures by His sovereign authority and power, and the Disposer of them as He pleases (Lane).
Commentary:
The attribute القاھر (Supreme) does not imply any injustice on the part of God. All things being His servants, He does not subdue anything which does not belong to Him and is not His creation. This refutes those, who allege that matter and soul are co-existent with God and are not His creation. If they were not the creation of God, He had no right to subdue or rule over them. Hence, those who allege that matter and soul are not the creation of God, attribute to Him an act of injustice; for in that case we would have to assume that God has subdued such things as are not His creation.
f
6:62.
418
اَلْقَاهِرْ (Al-Qahir) 这一安拉的常德驳斥了物质和灵魂是与安拉共存的而不是由安拉创造出来的这一理论。假如它们不是安拉创造的, 那么, 他就没有权利或能力控制或制服它们。
3
یہاں یہ سوال پیدا ہوتا ہے کہ جب اللہ تعالیٰ غالب ہے تو سزا کیوں نہیں دیتا۔ اس کا جواب یہ دیا کہ وہ حکیم بھی ہے اور خبیر بھی۔ چونکہ وہ حکیم ہے اس لئے معاملہ اس طرح کرتا ہے جس سے نتیجہ ٹھیک نکلے اور کچھ لوگ ہدایت پا جائیں اور چونکہ خبیر ہے اسے معلوم ہے کہ آئندہ زمانہ میں بہت سے لوگ ایمان لانے والے ہیں اگر اب قوم کو تباہ کر دیا تو وہ لوگ بھی تباہ ہو جائیں گے جو آخر میں ایمان لانے والے ہیں۔ پس باوجود غالب ہونے کے سزا نہیں دیتا۔
b
6:62.
766
Important Words:
قاھر (Supreme) is derived from قھر. They say قھرہ i.e. he overcame, conquered or subjected him; or he became superior in power or force to him. It also means, he oppressed him; or he forced or compelled him. So قاھر means, one who overcomes, conquers or subdues. القاھر and القھار are attributes of God, meaning, the Subduer of His creatures by His sovereign authority and power, and the Disposer of them as He pleases (Lane).
Commentary:
The attribute القاھر (Supreme) does not imply any injustice on the part of God. All things being His servants, He does not subdue anything which does not belong to Him and is not His creation. This refutes those, who allege that matter and soul are co-existent with God and are not His creation. If they were not the creation of God, He had no right to subdue or rule over them. Hence, those who allege that matter and soul are not the creation of God, attribute to Him an act of injustice; for in that case we would have to assume that God has subdued such things as are not His creation.
c
6:62.
832
The Divine attribute Al-Qahir refutes the theory that matter and soul are coexistent with God and have not been created by Him. If they were not created by Him then He had no right or power to subdue or overrule them.
فَٱنظُرْ إِلَىٰٓ ءَاثَٰرِ رَحْمَتِ ٱللَّهِ كَيْفَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ ذَٰلِكَ لَمُحْىِ ٱلْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
16:66; 22:6; 39:22; 45:6.
16:66; 22:6; 39:22; 45:6.
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
16:66; 22:6; 35:28; 39:22; 45:6.
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
d
16:66; 22:6; 39:22; 45:6.
a
16:66; 22:6; 35:28; 39:22; 45:6.
3026
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
a
16:66; 22:6; 39:22; 45:6.
2293
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
۞ ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَآءُ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ
40:68.
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
40:68.
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
c
40:68.
998
ضُعْف (Du‘f, 柔弱) 这个单词在这节经文中提到了三次。它讲的是人类三种柔弱状态--------胚胎时期、孩童时期和老年时期。
b
40:68.
3028
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
e
40:68.
2295
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
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.
وَهُوَ ٱللَّهُ فِى ٱلسَّمَٰوَٰتِ وَفِى ٱلْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
43:85.
Commentary:
The words, both in the heavens and in the earth, do not mean that God’s person pervades the heavens and the earth. What is meant is that the knowledge and power of God comprehend the entire universe. The Quran itself explains this by the words that follow, i.e. He knows your inside and your outside.
The latter part of the verse points out that a being cannot be looked upon as perfect if his knowledge or power is defective. But such is not the case with God. Both His knowledge and power are perfect. This is what is hinted in the words, He knows what you earn, which convey a twofold idea: (1) that God is All-Knowing and (2) that He will requite men according to their deeds which, in other words, means that He is All-Powerful. Hence, as both the knowledge and power of God are perfect, it follows that God is perfect, knowing everything and possessing the power of doing everything. So He does not stand in need of entrusting any part of His work to other beings and taking them as His helpers or co-partners.
Again, the above-quoted words also show that it is God Who punishes evil. Now, when the punishment of evil is from God, it is foolish to think that the God of evil must be some other being.
e
43:85.
413
这节经文的意思并不指安拉的形体遍及天地之间。它的意思是, 他的知识遍涵整个宇宙。
a
43:85.
751
Commentary:
The words, both in the heavens and in the earth, do not mean that God’s person pervades the heavens and the earth. What is meant is that the knowledge and power of God comprehend the entire universe. The Quran itself explains this by the words that follow, i.e. He knows your inside and your outside.
The latter part of the verse points out that a being cannot be looked upon as perfect if his knowledge or power is defective. But such is not the case with God. Both His knowledge and power are perfect. This is what is hinted in the words, He knows what you earn, which convey a twofold idea: (1) that God is All-Knowing and (2) that He will requite men according to their deeds which, in other words, means that He is All-Powerful. Hence, as both the knowledge and power of God are perfect, it follows that God is perfect, knowing everything and possessing the power of doing everything. So He does not stand in need of entrusting any part of His work to other beings and taking them as His helpers or co-partners.
Again, the above-quoted words also show that it is God Who punishes evil. Now, when the punishment of evil is from God, it is foolish to think that the God of evil must be some other being.
e
43:85.
820
The verse does not mean that God’s Person pervades the heavens and the earth. What is meant is that His knowledge comprehends the entire universe.
قُلْ إِنِّى عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَكَذَّبْتُم بِهِۦ ۚ مَا عِندِى مَا تَسْتَعْجِلُونَ بِهِۦٓ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ ٱلْحَقَّ ۖ وَهُوَ خَيْرُ ٱلْفَٰصِلِينَ
11:64; 12:109.
12:41, 68.
Commentary:
The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."
b
11:64; 12:109.
c
12:41, 68.
a
11:64; 12:109.
b
12:41, 68.
803
Commentary:
The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."
a
11:64; 12:109.
b
12:41, 68.
وَهُوَ ٱلَّذِى يَتَوَفَّىٰكُم بِٱلَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِٱلنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰٓ أَجَلٌ مُّسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
39:43.
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
39:43.
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
427
这里所说的 “时期” 是由一个人从他出生时候起被赋予的才能和能力所决定的, 而且按照他正确或错误地使用它而可以延长或缩短。这里并没有述及安拉永恒的知识。
a
39:43.
806
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
855
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
856
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
6:19; 13:17.
13:12; 82:11.
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
6:19; 13:17.
13:12; 82:11.
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
428
这节经文提出了只有安拉有权惩罚的另一理由。他是 اَلْقَاهِرْ (Al-Qahir), 也就是说, 他对一切都是大力和有权能的, 因此, 他可用他正确可靠的知识, 在他以为适当的任何时候, 惩罚任何他所创造的事物。凡有大力的, 是从来也不会急於惩罚的。
1
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
a
6:19; 13:17.
b
13:12; 82:11.
807
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
857
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۚ أَلَا لَهُ ٱلْحُكْمُ وَهُوَ أَسْرَعُ ٱلْحَٰسِبِينَ
Commentary:
The reader should note that when speaking of death, the Quran uses the expression "When death comes to anyone of you" (see the preceding verse which uses the singular number), while in the present verse it refers to the Resurrection of all men together by saying, "Then are they returned to Allah." This is because whereas death comes to men individually and not to all men together, the Resurrection of mankind will be simultaneous and universal.
808
Commentary:
The reader should note that when speaking of death, the Quran uses the expression "When death comes to anyone of you" (see the preceding verse which uses the singular number), while in the present verse it refers to the Resurrection of all men together by saying, "Then are they returned to Allah." This is because whereas death comes to men individually and not to all men together, the Resurrection of mankind will be simultaneous and universal.
وَكَذَّبَ بِهِۦ قَوْمُكَ وَهُوَ ٱلْحَقُّ ۚ قُل لَّسْتُ عَلَيْكُم بِوَكِيلٍ
6:6.
39:42; 42:7.
The pronoun "it" refers to (1) the matter under discussion; (2) the Qur’an; (3) Divine punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
6:6.
39:42; 42:7.
Commentary:
The pronoun "it" in the words "rejected it" refers either (1) to the matter under discussion, i.e. it is God alone Who can send down punishment, or (2) to the Quran, or (3) to punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
The words, I am not a guardian over you, imply that if now, when I have conveyed to you the Divine Message, the punishment of God comes, I cannot help it. I will not be able to protect you from it. It is worthy of note that whereas disbelievers are demanding punishment, the Holy Prophet is expressing sympathy for them.
b
6:6.
c
39:42; 42:7.
430
代词 “它” 指的是: (1) 正在讨论的那件事; (2) «古兰经»; (3) 安拉的惩罚。以最后一个意义解释, “它是真理” 的意思是, 那约定的惩罚是肯定要来的。
a
6:6.
b
39:42; 42:7.
812
Commentary:
The pronoun "it" in the words "rejected it" refers either (1) to the matter under discussion, i.e. it is God alone Who can send down punishment, or (2) to the Quran, or (3) to punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
The words, I am not a guardian over you, imply that if now, when I have conveyed to you the Divine Message, the punishment of God comes, I cannot help it. I will not be able to protect you from it. It is worthy of note that whereas disbelievers are demanding punishment, the Holy Prophet is expressing sympathy for them.
b
6:6.
c
39:42; 42:7.
860
The pronoun "it" refers to (1) the matter under discussion; (2) the Qur’an; (3) Divine punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
وَأَنْ أَقِيمُوا۟ ٱلصَّلَوٰةَ وَٱتَّقُوهُ ۚ وَهُوَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ
4:78; 22:79; 24:57.
4:78; 22:79; 24:57.
a
4:78; 22:79; 24:57.
a
4:78; 22:79; 24:57.
818
Commentary:
The concluding theme of the preceding verse has been continued in the present one.
b
4:78; 22:79; 24:57.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ وَيَوْمَ يَقُولُ كُن فَيَكُونُ ۚ قَوْلُهُ ٱلْحَقُّ ۚ وَلَهُ ٱلْمُلْكُ يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
9:94; 13:10; 23:93; 39:47; 59:23.
14:20; 16:4; 29:45.
27:88; 39:69.
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
431
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
819
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
a
9:94; 13:10; 23:93; 39:47; 59:23.
c
14:20; 16:4; 29:45.
d
27:88; 39:69.
863
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
خَٰلِدِينَ فِيهَا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَهْتَدُوا۟ بِهَا فِى ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ ۗ قَدْ فَصَّلْنَا ٱلْءَايَٰتِ لِقَوْمٍ يَعْلَمُونَ
16:17.
16:17.
Like the stars which guide the wayfarers in the night, the Divine and spiritual savants give guidance to the erring people groping in spiritual darkness.
16:17.
Commentary:
The argument embodied in this verse runs like this: "When God has made stars for guidance during the hours of night in the physical world, would He make no stars for the guidance of man in the spiritual world? The spiritual welfare of man is much more important than his physical welfare; so when God has created means of guidance for the temporal welfare of man, does it not stand to reason that He should have also provided means for the spiritual guidance of erring humanity?"
d
16:17.
a
16:17.
840
Commentary:
The argument embodied in this verse runs like this: "When God has made stars for guidance during the hours of night in the physical world, would He make no stars for the guidance of man in the spiritual world? The spiritual welfare of man is much more important than his physical welfare; so when God has created means of guidance for the temporal welfare of man, does it not stand to reason that He should have also provided means for the spiritual guidance of erring humanity?"
e
16:17.
882
Like the stars which guide the wayfarers in the night, the Divine and spiritual savants give guidance to the erring people groping in spiritual darkness.
وَهُوَ ٱلَّذِىٓ أَنشَأَكُم مِّن نَّفْسٍ وَٰحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ ۗ قَدْ فَصَّلْنَا ٱلْءَايَٰتِ لِقَوْمٍ يَفْقَهُونَ
4:2; 7:190; 39:7.
11:7.
مُسْتَقَرّ (Mustaqarr) 意指这个世界上的生命而 مُسْتَوْدَعْ Mustauda) 意指死后的生命, 或者前一单词意指死亡与复生之间的那段时间, 而后一个单词意指复生后的生命。这节经文意指, 安拉从 “一个人” 滋生出人类时, 他不可能没有目的。他创造并滋生人类的伟大目的是, 不仅他为他们固定了在这个世界上暂时的寓所, 而且在死后为他们固定了一个永恒的住处 (生命), 那里正直的人会见到他们的养主--------真是一个崇高的目的, 他们只有在安拉派遣的使者的引导之下才能上升到这个目的地。
عارضی ٹھہرنے کی جگہ قبر ہے اور لمبے عرصہ تک رہنے کی جگہ بعثتِ اموات کے بعد کی زندگی ہے یا مستقراس دنیا کی زندگی ہے جو چھوٹی ہے اور لمبے عرصہ کی زندگی مابعدالموت زندگی ہے۔
4:3; 7:190; 39:7.
11:7.
Mustaqarr signifies the life of this world and Mustauda‘ the life after death, or the former word signifies the span between death and Resurrection and the latter the life after Resurrection. The verse signifies that when God has multiplied humanity out of "a single soul," it could not have been without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet their Lord—a lofty goal indeed to which they can only rise under the guidance of Divine Messengers.
4:3; 7:190; 39:7.
11:7.
Important Words:
انشأکم (has produced you). The word انشأ is derived from نشأ which means, he lived; he rose or became high or elevated; he grew up; it became produced or originated. انشأ means, he created, produced or originated; he raised or lifted (Lane).
مستقر (home) is derived from; قر which means he or it settled or became firm or fixed or established; or he or it remained or continued in a place; or he or it rested; or he or it became still or quiet or stationary. استقر gives the same meaning as above. It also means, it subsisted. مستقر means, place or time of settledness; or of permanence and continuance, i.e. home; also a resting place (Lane).
مستودع (lodging) is derived from ودع (wada‘a) or ودع (wadu‘a) which means, he or it became still, quiet or at rest. ودع الشیء(wada‘a) means, he left off the thing. ودع عندہ مالا means, he left the property with him as a deposit. ودعه (wadda‘a-hu) means, he bade him farewell; he forsook or deserted him. استودعه مالا means, he entrusted him with property for safe custody. مستودع means, a depository; a place of safety or security; womb or the part of the body in which the child lies before its birth (Lane & Aqrab).
Commentary:
The expressions مستقر (home) and مستودع (lodging) besides giving distinct and independent meanings are also sometimes used to give identical meanings, being interchangeable. The Quran says ونقر فی الارحام مانشاء i.e. And We cause what We will to remain in the wombs (22:6). Again it says ولکم فی الارض مستقر i.e. and for you there is an abode in the earth (2:37). From these two verses it appears that according to the Quran, "the womb" of the mother and "the earth", though places of temporary residence, are each a مستقر i.e. a resting-place or a home for men. Corresponding to these, "the womb" may be called a مستودع i.e. a lodging or a depository. The next world is truly a مستقر i.e. a home for man. In fact, these are really relative terms, the same place being both a مستقر and a مستودع in reference to different things. Again, a place may be called a مستقر(home) because one stays therein, and it may be called a مستودع (lodging) because it provides security.
The verse signifies that when God has multiplied humanity out of one individual, it could not be without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet the Lord—a lofty goal to which they can rise under the guidance of Divine Messengers.
e
4:2; 7:190; 39:7.
f
11:7.
442
مُسْتَقَرّ (Mustaqarr) 意指这个世界上的生命而 مُسْتَوْدَعْ Mustauda) 意指死后的生命, 或者前一单词意指死亡与复生之间的那段时间, 而后一个单词意指复生后的生命。这节经文意指, 安拉从 “一个人” 滋生出人类时, 他不可能没有目的。他创造并滋生人类的伟大目的是, 不仅他为他们固定了在这个世界上暂时的寓所, 而且在死后为他们固定了一个永恒的住处 (生命), 那里正直的人会见到他们的养主--------真是一个崇高的目的, 他们只有在安拉派遣的使者的引导之下才能上升到这个目的地。
1
عارضی ٹھہرنے کی جگہ قبر ہے اور لمبے عرصہ تک رہنے کی جگہ بعثتِ اموات کے بعد کی زندگی ہے یا مستقراس دنیا کی زندگی ہے جو چھوٹی ہے اور لمبے عرصہ کی زندگی مابعدالموت زندگی ہے۔
b
4:3; 7:190; 39:7.
c
11:7.
841
Important Words:
انشأکم (has produced you). The word انشأ is derived from نشأ which means, he lived; he rose or became high or elevated; he grew up; it became produced or originated. انشأ means, he created, produced or originated; he raised or lifted (Lane).
مستقر (home) is derived from; قر which means he or it settled or became firm or fixed or established; or he or it remained or continued in a place; or he or it rested; or he or it became still or quiet or stationary. استقر gives the same meaning as above. It also means, it subsisted. مستقر means, place or time of settledness; or of permanence and continuance, i.e. home; also a resting place (Lane).
مستودع (lodging) is derived from ودع (wada‘a) or ودع (wadu‘a) which means, he or it became still, quiet or at rest. ودع الشیء(wada‘a) means, he left off the thing. ودع عندہ مالا means, he left the property with him as a deposit. ودعه (wadda‘a-hu) means, he bade him farewell; he forsook or deserted him. استودعه مالا means, he entrusted him with property for safe custody. مستودع means, a depository; a place of safety or security; womb or the part of the body in which the child lies before its birth (Lane & Aqrab).
Commentary:
The expressions مستقر (home) and مستودع (lodging) besides giving distinct and independent meanings are also sometimes used to give identical meanings, being interchangeable. The Quran says ونقر فی الارحام مانشاء i.e. And We cause what We will to remain in the wombs (22:6). Again it says ولکم فی الارض مستقر i.e. and for you there is an abode in the earth (2:37). From these two verses it appears that according to the Quran, "the womb" of the mother and "the earth", though places of temporary residence, are each a مستقر i.e. a resting-place or a home for men. Corresponding to these, "the womb" may be called a مستودع i.e. a lodging or a depository. The next world is truly a مستقر i.e. a home for man. In fact, these are really relative terms, the same place being both a مستقر and a مستودع in reference to different things. Again, a place may be called a مستقر(home) because one stays therein, and it may be called a مستودع (lodging) because it provides security.
The verse signifies that when God has multiplied humanity out of one individual, it could not be without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet the Lord—a lofty goal to which they can rise under the guidance of Divine Messengers.
a
4:3; 7:190; 39:7.
b
11:7.
883
Mustaqarr signifies the life of this world and Mustauda‘ the life after death, or the former word signifies the span between death and Resurrection and the latter the life after Resurrection. The verse signifies that when God has multiplied humanity out of "a single soul," it could not have been without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet their Lord—a lofty goal indeed to which they can only rise under the guidance of Divine Messengers.
وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّٰتٍ مِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَٰبِهٍ ۗ ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ ۚ إِنَّ فِى ذَٰلِكُمْ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
g
14:33; 16:11; 22:64; 35:28.
h
6:142; 13:5.
443
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
2
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
3
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
4
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
a
14:33; 16:11; 22:64; 35:28.
b
6:142; 13:5.
842
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
c
14:33; 16:11; 22:64; 35:28.
d
6:142; 13:5.
884
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٌ وَلَمْ تَكُن لَّهُۥ صَٰحِبَةٌ ۖ وَخَلَقَ كُلَّ شَىْءٍ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
2:118.
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
2:118.
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
445
وَلَدٌ (Waladun), وُلْدٌ (Wuldun) 或 وَلْدٌ (Waldun) 这一单词的意思是: 孩子、儿子、女儿, 或任何一个幼小的人; 许多孩子、儿子、女儿; 或年轻的人们; 也指子孙、后裔 (Lane)。人只是在有了妻子后才能有儿子。安拉没有配偶, 因此他不可能有儿子。而且, 由於安拉是一切事物的创造主, 而且具有完美的知识, 他不需要儿子来帮助他或继承他。
a
2:118.
844
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
886
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ خَٰلِقُ كُلِّ شَىْءٍ فَٱعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ
40:63.
13:17; 39:63.
Commentary:
God, being the Creator of all things and being Guardian over them, can alone be the true Deity. If there is anything which He has not created or of which He is not the guardian, then He cannot be perfect.
a
40:63.
b
13:17; 39:63.
a
40:63.
b
13:17; 39:63.
845
Commentary:
God, being the Creator of all things and being Guardian over them, can alone be the true Deity. If there is anything which He has not created or of which He is not the guardian, then He cannot be perfect.
a
40:63.
b
13:17; 39:63.
لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ
یعنی انسان اپنے علم کے زور سے اسے نہیں دیکھ سکتا۔ مگر خداتعالیٰ اپنے فضل سے اس کے پاس آکر جلوہ گر ہوتا ہے اور اس طرح انسان کو اس کی رؤیت ہوتی ہے۔
22:64; 67:15.
Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes.
22:64; 67:15.
Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose.
c
22:64; 67:15.
446
اَبْصَارْ (Absar) 是 بَصَرْ (Basar) 的复数, 意思是看见或理解。لَطِيْف (Latif) 的意思是, 不能理解的; 微妙的、难以捉摸的 (Lane和 تَاجْ, Taj)。这节经文的意思是, 只有人类的理智或推理而不借助於安拉的启示是不能理解安拉的。安拉是不能用肉眼看到的, 而是通过他派遣的先知或通过他的常德的作用向人类作启示的。安拉也可用精神的眼力来觉察。
1
یعنی انسان اپنے علم کے زور سے اسے نہیں دیکھ سکتا۔ مگر خداتعالیٰ اپنے فضل سے اس کے پاس آکر جلوہ گر ہوتا ہے اور اس طرح انسان کو اس کی رؤیت ہوتی ہے۔
c
22:64; 67:15.
846
Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose.
c
22:64; 67:15.
887
Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes.