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ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَتْلُونَهُۥ حَقَّ تِلَاوَتِهِۦٓ أُو۟لَٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۗ وَمَن يَكْفُرْ بِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
3:114.
اَلَّذِیْنَ اٰتَیْنَاھُمُ الْکِتٰبَ میں اَلْکِتَابَ سے مراد قرآن کریم ہے اور اس آیت میں اللہ تعالیٰ نے یہود کو ملزم قرار دیا ہے کہ تم نے تو تورات کو پسِ پشت پھینک رکھا تھا۔ مگر اب یہ لوگ جن کو ہم نے قرآن کریم دیا ہے اس پر پوری طرح عمل کرتے ہیں اور اس پر ان کا رسمی ایمان نہیں۔ بلکہ پختہ ایمان ہے۔ (تفصیل کے لئے دیکھیں تفسیر کبیر جلد دوم صفحہ ۱۴۹)۔
3:114.
The words refer to Muslims and not to Jews and Christians, because it is the Muslims who are the true and sincere followers of the Qur’an and not the Jews or the Christians who refused to believe in it and rejected it as a piece of fabrication (Qatadah). This meaning of Yatluna is supported by Ibn-e- ‘Abbas, ‘Abdullah bin Mas‘ud, ‘Ata, and ‘Ikrimah.
3:114.
Commentary:
The words, they to whom We have given the Book, clearly refer here to Muslims and not to Jews and Christians, because it is the Muslims that were the true and sincere followers of the Quran and not Jews and Christians who refused to believe in the Quran and rejected it as a piece of fabrication. Jews and Christians have been referred to in the concluding portion of the verse where, owing to their rejection of the Quran, they are spoken of as the losers. The verse provides very high and well-merited praise for the Companions of the Holy Prophet who have been described as true followers of God’s guidance.
f
3:114.
1
اَلَّذِیْنَ اٰتَیْنَاھُمُ الْکِتٰبَ میں اَلْکِتَابَ سے مراد قرآن کریم ہے اور اس آیت میں اللہ تعالیٰ نے یہود کو ملزم قرار دیا ہے کہ تم نے تو تورات کو پسِ پشت پھینک رکھا تھا۔ مگر اب یہ لوگ جن کو ہم نے قرآن کریم دیا ہے اس پر پوری طرح عمل کرتے ہیں اور اس پر ان کا رسمی ایمان نہیں۔ بلکہ پختہ ایمان ہے۔ (تفصیل کے لئے دیکھیں تفسیر کبیر جلد دوم صفحہ ۱۴۹)۔
a
3:114.
128
Commentary:
The words, they to whom We have given the Book, clearly refer here to Muslims and not to Jews and Christians, because it is the Muslims that were the true and sincere followers of the Quran and not Jews and Christians who refused to believe in the Quran and rejected it as a piece of fabrication. Jews and Christians have been referred to in the concluding portion of the verse where, owing to their rejection of the Quran, they are spoken of as the losers. The verse provides very high and well-merited praise for the Companions of the Holy Prophet who have been described as true followers of God’s guidance.
b
3:114.
142
The words refer to Muslims and not to Jews and Christians, because it is the Muslims who are the true and sincere followers of the Qur’an and not the Jews or the Christians who refused to believe in it and rejected it as a piece of fabrication (Qatadah). This meaning of Yatluna is supported by Ibn-e- ‘Abbas, ‘Abdullah bin Mas‘ud, ‘Ata, and ‘Ikrimah.
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ
6:21.
2:175; 5:16, 6:92.
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
6:21.
2:175; 5:16; 6:92.
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
b
2:175; 5:16, 6:92.
c
6:21.
a
6:21.
b
2:175; 5:16; 6:92.
153
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
c
6:21.
d
2:175; 5:16, 6:92.
169
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
170
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
سَلْ بَنِىٓ إِسْرَٰٓءِيلَ كَمْ ءَاتَيْنَٰهُم مِّنْ ءَايَةٍۭ بَيِّنَةٍ ۗ وَمَن يُبَدِّلْ نِعْمَةَ ٱللَّهِ مِنۢ بَعْدِ مَا جَآءَتْهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
کَمْ سے مراد تعداد کی کثرت ہے اور مراد یہ ہے کہ ان سے پوچھو تو انہیں خود اقرار کرنا ہوگا کہ اللہ تعالیٰ نے بہت سے کھلے کھلے نشانات ہمیں دئیے تھے۔
یہ مرادنہیں کہ وہ سزا دینے میں سخت ہے بلکہ یہ مراد ہے کہ اس کی سزا انسان پر سخت ہی گزرتی ہے۔
17:102; 28:37.
This does not mean that God is unnecessarily severe in punishment, but that Divine punishment is bound to be felt severely.
17:102; 28:37.
Commentary:
The preceding verses referred to those weak in faith who had not yet "come into submission wholly" (2:209). The position of these people was that they had received a favour of God but practically they sought to "change" it. They wished to be known as Muslims and yet to be free to live as they liked. This was exactly what the Israelites had done before. So the Quran fittingly turns here to the story of the children of Israel who afforded an object-lesson for Muslims. The Holy Prophet and, for that matter, every reader of the Quran is asked to enquire of the descendants of Israel how many and how varied were the Signs which God had bestowed upon them as a favour and how persistent and impudent was their rejection of His Messengers and their disregard of His teachings.
The expression, whoso changes the gift of God, appears to be rather peculiar; but really the word یبدل (changes) gives a very interesting meaning. For believers it means, accepting the teaching of a Prophet in theory but rejecting it in practice, as unfortunately is very often the case with the weak in faith. They receive a thing as a gift or blessing, but by abstaining from acting upon it, they incur the displeasure of God, thus practically "changing" a favour into a disfavour.
For disbelievers the expression means converting a مبشر Prophet into a منذر Prophet. The Quran speaks of the Prophets of God as a نعمة i.e. a favour or gift (5:21) and it further holds that the mission of every Prophet is twofold—he is a مبشر or bearer of glad tidings for those who accept him, and he is a منذر or warner of coming punishment for those who reject him (18:57). Now when God sends a Prophet, He wishes the people to accept him as a bearer of glad tidings only, and it is the people themselves who reverse the position by rejecting him. In this way the people, as it were, "change" the مبشر Prophet into the منذر Prophet.
Again, for Israelites or Jews the expression, whoso changes the gift of Allah, may mean that though they knew that their Scriptures embodied the word of God which was a favour and a blessing, yet they had the audacity to interfere with it in order to meet their own ends (5:14), thus "changing" the very substance of God’s favour.
The expression may have yet another meaning. The شریعة or Law being meant as a guidance, is a mercy or a blessing of God (5:4 & 6:155, 156). But Christians, who are an offshoot of the Jews have "changed" it into a curse (Gal. 3:13).
The expression "gift of God" may refer to the manifold and multifarious favours which God had bestowed upon the Israelites in the form of Prophets and their noble teachings. But they "changed" the gift of God by rejecting the Prophets and disobeying their teachings. The expression may also refer to the Holy Prophet and the religion brought by him; they are certainly the greatest gifts of God for mankind, and whoever rejects Islam either by disbelieving or disobeying its teachings, deserves God’s severest punishment. In either case, the verse also warns hypocrites and those weak of faith among Muslims that if they accepted the Holy Prophet outwardly but rejected him in their heart or if they accepted his teachings as being from God but did not act upon them, they would be "changing" the gift of God and would make themselves liable to severe punishment.
a
17:102; 28:37.
152
这并不意味着安拉的惩罚是不必要的严厉, 而是说安拉的惩罚必定令人感到严厉。
1
کَمْ سے مراد تعداد کی کثرت ہے اور مراد یہ ہے کہ ان سے پوچھو تو انہیں خود اقرار کرنا ہوگا کہ اللہ تعالیٰ نے بہت سے کھلے کھلے نشانات ہمیں دئیے تھے۔
2
یہ مرادنہیں کہ وہ سزا دینے میں سخت ہے بلکہ یہ مراد ہے کہ اس کی سزا انسان پر سخت ہی گزرتی ہے۔
a
17:102; 28:37.
218
Commentary:
The preceding verses referred to those weak in faith who had not yet "come into submission wholly" (2:209). The position of these people was that they had received a favour of God but practically they sought to "change" it. They wished to be known as Muslims and yet to be free to live as they liked. This was exactly what the Israelites had done before. So the Quran fittingly turns here to the story of the children of Israel who afforded an object-lesson for Muslims. The Holy Prophet and, for that matter, every reader of the Quran is asked to enquire of the descendants of Israel how many and how varied were the Signs which God had bestowed upon them as a favour and how persistent and impudent was their rejection of His Messengers and their disregard of His teachings.
The expression, whoso changes the gift of God, appears to be rather peculiar; but really the word یبدل (changes) gives a very interesting meaning. For believers it means, accepting the teaching of a Prophet in theory but rejecting it in practice, as unfortunately is very often the case with the weak in faith. They receive a thing as a gift or blessing, but by abstaining from acting upon it, they incur the displeasure of God, thus practically "changing" a favour into a disfavour.
For disbelievers the expression means converting a مبشر Prophet into a منذر Prophet. The Quran speaks of the Prophets of God as a نعمة i.e. a favour or gift (5:21) and it further holds that the mission of every Prophet is twofold—he is a مبشر or bearer of glad tidings for those who accept him, and he is a منذر or warner of coming punishment for those who reject him (18:57). Now when God sends a Prophet, He wishes the people to accept him as a bearer of glad tidings only, and it is the people themselves who reverse the position by rejecting him. In this way the people, as it were, "change" the مبشر Prophet into the منذر Prophet.
Again, for Israelites or Jews the expression, whoso changes the gift of Allah, may mean that though they knew that their Scriptures embodied the word of God which was a favour and a blessing, yet they had the audacity to interfere with it in order to meet their own ends (5:14), thus "changing" the very substance of God’s favour.
The expression may have yet another meaning. The شریعة or Law being meant as a guidance, is a mercy or a blessing of God (5:4 & 6:155, 156). But Christians, who are an offshoot of the Jews have "changed" it into a curse (Gal. 3:13).
The expression "gift of God" may refer to the manifold and multifarious favours which God had bestowed upon the Israelites in the form of Prophets and their noble teachings. But they "changed" the gift of God by rejecting the Prophets and disobeying their teachings. The expression may also refer to the Holy Prophet and the religion brought by him; they are certainly the greatest gifts of God for mankind, and whoever rejects Islam either by disbelieving or disobeying its teachings, deserves God’s severest punishment. In either case, the verse also warns hypocrites and those weak of faith among Muslims that if they accepted the Holy Prophet outwardly but rejected him in their heart or if they accepted his teachings as being from God but did not act upon them, they would be "changing" the gift of God and would make themselves liable to severe punishment.
b
17:102; 28:37.
253
This does not mean that God is unnecessarily severe in punishment, but that Divine punishment is bound to be felt severely.
أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۖ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَٰهُم مُّلْكًا عَظِيمًا
یعنی یہود کو اس وقت کیوں غصہ نہ آیا؟
Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled.
1
یعنی یہود کو اس وقت کیوں غصہ نہ آیا؟
529
Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled.
وَإِذًا لَّءَاتَيْنَٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًا
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمُ ۘ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
2:147.
A Prophet (or for that matter anything pertaining to faith) is not recognized in the beginning. He is recognized only as a father recognizes his son, more as a matter of probability than of dead certainty. Faith must always begin in the region of the unseen.
2:147.
Commentary:
This verse describes the second way by which God bears testimony to the truth of the Holy Prophet, i.e. through the previous Scriptures. The previous Books contain prophecies which clearly apply to the Holy Prophet and definitely point him out as the Promised One, and it is by means of these prophecies that God bears witness to the truth of the Holy Prophet. It may be asked, if the People of the Book recognize the Holy Prophet as having come in fulfilment of the prophecies contained in their scriptures, why do they not accept him? This question the Quran answers in the words, But those who ruin their souls will not believe, meaning that the People of the Book will not believe because their souls are lost and they have no sense of honesty and faith left in them.
The words, Those to whom We gave the Book recognize him as they recognize their sons, are based on a very deep spiritual truth. A Prophet, or for that matter any object of faith, is not recognized in the beginning, as one recognizes the sun or the moon. He is recognized only as a father recognizes his son with great probability but not with dead certainty. Faith must always begin in the region of the unseen.
a
2:147.
420
一个先知 (或有关信仰的其他事物) 在开始时是看不出来的。他只是像父亲认识自己儿女那样被看出来, 是一件可能的事, 而不会是一件绝对肯定的事。信仰总是在看不见的领域里开始的。
a
2:147.
768
Commentary:
This verse describes the second way by which God bears testimony to the truth of the Holy Prophet, i.e. through the previous Scriptures. The previous Books contain prophecies which clearly apply to the Holy Prophet and definitely point him out as the Promised One, and it is by means of these prophecies that God bears witness to the truth of the Holy Prophet. It may be asked, if the People of the Book recognize the Holy Prophet as having come in fulfilment of the prophecies contained in their scriptures, why do they not accept him? This question the Quran answers in the words, But those who ruin their souls will not believe, meaning that the People of the Book will not believe because their souls are lost and they have no sense of honesty and faith left in them.
The words, Those to whom We gave the Book recognize him as they recognize their sons, are based on a very deep spiritual truth. A Prophet, or for that matter any object of faith, is not recognized in the beginning, as one recognizes the sun or the moon. He is recognized only as a father recognizes his son with great probability but not with dead certainty. Faith must always begin in the region of the unseen.
a
2:147.
834
A Prophet (or for that matter anything pertaining to faith) is not recognized in the beginning. He is recognized only as a father recognizes his son, more as a matter of probability than of dead certainty. Faith must always begin in the region of the unseen.
أُو۟لَٰٓئِكَ ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَٰٓؤُلَآءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا۟ بِهَا بِكَٰفِرِينَ
45:17.
这节经文并不意味着每个先知都赐有一本各自的经典。“赐了经典” 是 «古兰经» 中的一个习用语。它的意义一般是通过一位特有经典的先知来赐予经典。«古兰经» 在其他经文中 (45:17) 说, 经典、主权和先知品位是赐予所有以色列后裔的三样东西。在5:45节中我们看到, 穆撒之后出现无数的先知, 他们没赐有新的经典而是遵循 «摩西五经» 所载的经律而且依它来判断。事实上, 先知有两种--------持有经典的先知, 即赐予他们一本经典 (经律) 的先知, 以及没有赐予他们经典的先知, 即遵循有经先知的经典的那些先知。在他们的情况下, “我赐了他们经典” 这一句话的意思是, 赐了他们这经典的知识, 或者从他们持有经典的前辈那里继承了经典。
45:17.
The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor.
45:17.
Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse.
c
45:17.
436
这节经文并不意味着每个先知都赐有一本各自的经典。“赐了经典” 是 «古兰经» 中的一个习用语。它的意义一般是通过一位特有经典的先知来赐予经典。«古兰经» 在其他经文中 (45:17) 说, 经典、主权和先知品位是赐予所有以色列后裔的三样东西。在5:45节中我们看到, 穆撒之后出现无数的先知, 他们没赐有新的经典而是遵循 «摩西五经» 所载的经律而且依它来判断。事实上, 先知有两种--------持有经典的先知, 即赐予他们一本经典 (经律) 的先知, 以及没有赐予他们经典的先知, 即遵循有经先知的经典的那些先知。在他们的情况下, “我赐了他们经典” 这一句话的意思是, 赐了他们这经典的知识, 或者从他们持有经典的前辈那里继承了经典。
b
45:17.
832
Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse.
b
45:17.
871
The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor.
أَفَغَيْرَ ٱللَّهِ أَبْتَغِى حَكَمًا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيْكُمُ ٱلْكِتَٰبَ مُفَصَّلًا ۚ وَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٌ مِّن رَّبِّكَ بِٱلْحَقِّ ۖ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ
7:53; 12:112; 16:90.
2:147; 6:21.
The "Book" may also refer to the Qur’an; for not only the previous Divine Scriptures but also the Qur’an itself bears testimony to the truth of the Holy Prophet. It contains teachings which, though they run counter to current views and beliefs, yet fair-minded people to whom these teachings are rehearsed and explained feel constrained to acknowledge their reasonableness.
7:53; 12:112; 16:90.
2:147; 6:21.
Commentary:
The words, Shall I seek for judge other than Allah, illustrate how wicked leaders bring forward gilded speech and fallacious reasoning against the Prophets. They try to turn away the attention of men from the revealed Scriptures which bear testimony to the truth of a Prophet and bring forward doubtful traditions and quotations from religious writings of human authors in support of their false notions. Or, as sometimes happens, they propose the names of certain persons to act as judges and to give their verdict after hearing the arguments of both sides. As the Prophets of God have to expose the errors of all parties, therefore, wicked leaders are sure that the judges, influenced by the general opposition to the Prophets, will give their verdict against them. So the Quran makes the Holy Prophet emphatically declare, Shall I seek for judge other than Allah? i.e. in religious matters none beside Allah can be taken as judge. The writings of theologians cannot make us dispense with the revealed Word of God, nor can any human being act as judge in matters pertaining to faith. Allah alone can act as judge and His word alone can guide to the truth.
Now the question arises, How does Allah or His word act as judge? The question is answered by the verse in the words: And those to whom We gave the Book know that it has been sent down from thy Lord with truth. This means that the Quran has come in accordance with, and in fulfilment of the prophecies contained in the previous Scriptures and, as none knows the secrets of the future save God, so the Quran must be accepted as proceeding from Him. The previous Scriptures contain clear prophecies concerning the Holy Prophet and these prophecies bear testimony to his truth and the truth of the Quran; hence, those who have been given a knowledge of the Book and consequently of the prophecies contained therein should know that the Holy Prophet of Islam is a true Prophet and that the revelation that has been sent down to him is a true revelation. It is thus that God acts as judge.
The word "Book" in the clause, those to whom We gave the Book, may also refer to the Quran; for not only the previous Word of God, but also the Quran itself, bears testimony to the Holy Prophet. The Quran contains teachings which run counter to the views and beliefs current among the nations of the world; yet every opponent before whom these teachings are rehearsed and explained is compelled to acknowledge their great reasonableness and superiority. Again, not only were these teachings accepted by thousands in the lifetime of the Holy Prophet but those who believed in them were so convinced of their truth that they were prepared to lay down their lives rather than give up these teachings. So the very lives of the Companions of the Holy Prophet bore witness to the truth of the Quran. A Book which is possessed of such spiritual power cannot be rejected as false.
The last words of the verse, i.e. be thou not of those who doubt, refer to the reader, and not to the Holy Prophet. When the previous Scriptures as well as the Quran bear unmistakable testimony to the truth of the Holy Prophet and of the revelation that has been sent down to him, then no one is justified in entertaining doubt concerning them.
a
7:53; 12:112; 16:90.
b
2:148; 6:21.
a
7:53; 12:112; 16:90.
b
2:147; 6:21.
856
Commentary:
The words, Shall I seek for judge other than Allah, illustrate how wicked leaders bring forward gilded speech and fallacious reasoning against the Prophets. They try to turn away the attention of men from the revealed Scriptures which bear testimony to the truth of a Prophet and bring forward doubtful traditions and quotations from religious writings of human authors in support of their false notions. Or, as sometimes happens, they propose the names of certain persons to act as judges and to give their verdict after hearing the arguments of both sides. As the Prophets of God have to expose the errors of all parties, therefore, wicked leaders are sure that the judges, influenced by the general opposition to the Prophets, will give their verdict against them. So the Quran makes the Holy Prophet emphatically declare, Shall I seek for judge other than Allah? i.e. in religious matters none beside Allah can be taken as judge. The writings of theologians cannot make us dispense with the revealed Word of God, nor can any human being act as judge in matters pertaining to faith. Allah alone can act as judge and His word alone can guide to the truth.
Now the question arises, How does Allah or His word act as judge? The question is answered by the verse in the words: And those to whom We gave the Book know that it has been sent down from thy Lord with truth. This means that the Quran has come in accordance with, and in fulfilment of the prophecies contained in the previous Scriptures and, as none knows the secrets of the future save God, so the Quran must be accepted as proceeding from Him. The previous Scriptures contain clear prophecies concerning the Holy Prophet and these prophecies bear testimony to his truth and the truth of the Quran; hence, those who have been given a knowledge of the Book and consequently of the prophecies contained therein should know that the Holy Prophet of Islam is a true Prophet and that the revelation that has been sent down to him is a true revelation. It is thus that God acts as judge.
The word "Book" in the clause, those to whom We gave the Book, may also refer to the Quran; for not only the previous Word of God, but also the Quran itself, bears testimony to the Holy Prophet. The Quran contains teachings which run counter to the views and beliefs current among the nations of the world; yet every opponent before whom these teachings are rehearsed and explained is compelled to acknowledge their great reasonableness and superiority. Again, not only were these teachings accepted by thousands in the lifetime of the Holy Prophet but those who believed in them were so convinced of their truth that they were prepared to lay down their lives rather than give up these teachings. So the very lives of the Companions of the Holy Prophet bore witness to the truth of the Quran. A Book which is possessed of such spiritual power cannot be rejected as false.
The last words of the verse, i.e. be thou not of those who doubt, refer to the reader, and not to the Holy Prophet. When the previous Scriptures as well as the Quran bear unmistakable testimony to the truth of the Holy Prophet and of the revelation that has been sent down to him, then no one is justified in entertaining doubt concerning them.
a
7:53; 12:112; 16:90.
b
2:147; 6:21.
901
The "Book" may also refer to the Qur’an; for not only the previous Divine Scriptures but also the Qur’an itself bears testimony to the truth of the Holy Prophet. It contains teachings which, though they run counter to current views and beliefs, yet fair-minded people to whom these teachings are rehearsed and explained feel constrained to acknowledge their reasonableness.
ثُمَّ لَءَاتِيَنَّهُم مِّنۢ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَٰنِهِمْ وَعَن شَمَآئِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَٰكِرِينَ
Note the network of seductions threatened by Satan.
Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.
921
Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.
955
Note the network of seductions threatened by Satan.
وَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَفْرَحُونَ بِمَآ أُنزِلَ إِلَيْكَ ۖ وَمِنَ ٱلْأَحْزَابِ مَن يُنكِرُ بَعْضَهُۥ ۚ قُلْ إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ وَلَآ أُشْرِكَ بِهِۦٓ ۚ إِلَيْهِ أَدْعُوا۟ وَإِلَيْهِ مَـَٔابِ
28:53.
2:86.
18:111; 39:12; 72:21.
By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him.
28:53.
2:86.
18:111; 39:12; 72:21.
Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.
d
28:53.
e
2:86.
f
18:111; 39:12; 72:21.
a
28:53.
b
2:86.
c
18:111; 39:12; 72:21.
1647
Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.
d
28:53.
e
2:86.
f
18:111; 39:12; 72:21.
1448
By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him.
وَءَاتَيْنَٰهُمْ ءَايَٰتِنَا فَكَانُوا۟ عَنْهَا مُعْرِضِينَ
在前几节经文中提到三个不同的民族。他们是: 鲁特人、舒艾布人和撒利人。不按照年代顺序, 而是按照他们离麦加的距离提到他们。鲁特人的城市是三个民族中最远的一个。艾卡人居住的距离为其次。希季尔位于泰布克和麦德彦之间。洒姆德部族是三者中最近的一个。因而也是最后一个被提到的。不采用较普通的顺序, 而采用这种不寻常的顺序, 是为了从说话的对象的观点来看使讲的话更加有力。先谈到阿拉伯人不太了解的部落, 后谈到阿拉伯人最了解的部落。
In the foregoing verses three different peoples have been mentioned—(a) the people of Lot; (b) the people of Shu‘aib and (c) the people of Salih. They have not been mentioned in their chronological order but in the order of the distance of their towns from Mecca. The town of the people of Lot was the most distant of the three. Next in order of distance lived the people of Aikah. Hijr being situated between Tabuk and Medina, the tribe of Thamud were the nearest of the three and it has consequently been mentioned last of all. This unusual order has been adopted in preference to the more natural one with a view to making the statement effective from the point of view of the persons addressed, the tribe that was least known to the Arabs being mentioned first and the tribe which the Arabs knew most being mentioned last.
Commentary:
In the foregoing verses three different peoples have been mentioned: (1) the people of Lot; (2) the people of Shu‘aib; and (3) the people of Salih. The order in which they have been mentioned is noteworthy. They have not been mentioned in their chronological order but in the order of the distance of their habitations from Mecca. The land of the people of Lot was the most distant of the three places and so it has been mentioned first. Next in order of distance were the people of Aikah, and they have been put next. Hijr being situated between Tabuk and Medina, the tribe of Thamud were the nearest of the three and it has consequently been mentioned last of all. In the order of time the people of Hijr preceded the people of Lot and the people of Aikah came last. This unusual order has been adopted in preference to the more natural one with a view to producing the greatest psychological effect, the tribe that was least known to the Arabs being mentioned first and the tribe which the Arabs knew best being mentioned last.
It may also be incidentally mentioned here that in this Surah mention has been made of those peoples in whom the art of writing was not much in vogue, and who were regarded by the Arabs as their ancestors. Adam is, of course, the common progenitor of mankind. Lot was a near relative of Abraham and as such, was among the ancestors of the Arabs. The tribe of Shu‘aib were cousins of the Ishmaelites, and became ultimately absorbed by them. The tribe of Thamud were a pure Arab tribe.
669
在前几节经文中提到三个不同的民族。他们是: 鲁特人、舒艾布人和撒利人。不按照年代顺序, 而是按照他们离麦加的距离提到他们。鲁特人的城市是三个民族中最远的一个。艾卡人居住的距离为其次。希季尔位于泰布克和麦德彦之间。洒姆德部族是三者中最近的一个。因而也是最后一个被提到的。不采用较普通的顺序, 而采用这种不寻常的顺序, 是为了从说话的对象的观点来看使讲的话更加有力。先谈到阿拉伯人不太了解的部落, 后谈到阿拉伯人最了解的部落。
1785
Commentary:
In the foregoing verses three different peoples have been mentioned: (1) the people of Lot; (2) the people of Shu‘aib; and (3) the people of Salih. The order in which they have been mentioned is noteworthy. They have not been mentioned in their chronological order but in the order of the distance of their habitations from Mecca. The land of the people of Lot was the most distant of the three places and so it has been mentioned first. Next in order of distance were the people of Aikah, and they have been put next. Hijr being situated between Tabuk and Medina, the tribe of Thamud were the nearest of the three and it has consequently been mentioned last of all. In the order of time the people of Hijr preceded the people of Lot and the people of Aikah came last. This unusual order has been adopted in preference to the more natural one with a view to producing the greatest psychological effect, the tribe that was least known to the Arabs being mentioned first and the tribe which the Arabs knew best being mentioned last.
It may also be incidentally mentioned here that in this Surah mention has been made of those peoples in whom the art of writing was not much in vogue, and who were regarded by the Arabs as their ancestors. Adam is, of course, the common progenitor of mankind. Lot was a near relative of Abraham and as such, was among the ancestors of the Arabs. The tribe of Shu‘aib were cousins of the Ishmaelites, and became ultimately absorbed by them. The tribe of Thamud were a pure Arab tribe.
1519
In the foregoing verses three different peoples have been mentioned—(a) the people of Lot; (b) the people of Shu‘aib and (c) the people of Salih. They have not been mentioned in their chronological order but in the order of the distance of their towns from Mecca. The town of the people of Lot was the most distant of the three. Next in order of distance lived the people of Aikah. Hijr being situated between Tabuk and Medina, the tribe of Thamud were the nearest of the three and it has consequently been mentioned last of all. This unusual order has been adopted in preference to the more natural one with a view to making the statement effective from the point of view of the persons addressed, the tribe that was least known to the Arabs being mentioned first and the tribe which the Arabs knew most being mentioned last.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ ۚ فَتَمَتَّعُوا۟ ۖ فَسَوْفَ تَعْلَمُونَ
29:67; 30:35.
29:67; 30:35.
29:67; 30:35.
Commentary:
The particle ل here expresses result or consequence. The verse means to say that the result of disbelievers’ setting up equals with God is that they begin to deny the favours which they receive from Him. But so long as they continue to be ungrateful to God they cannot hope to win His everlasting Grace. The verse warns disbelievers that God, out of His Mercy, averts from them His punishment time and again but if they refuse to mend their ways He would reject their prayers and punish them.
b
29:67; 30:35.
b
29:67; 30:35.
1857
Commentary:
The particle ل here expresses result or consequence. The verse means to say that the result of disbelievers’ setting up equals with God is that they begin to deny the favours which they receive from Him. But so long as they continue to be ungrateful to God they cannot hope to win His everlasting Grace. The verse warns disbelievers that God, out of His Mercy, averts from them His punishment time and again but if they refuse to mend their ways He would reject their prayers and punish them.
f
29:67; 30:35.
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ مِن قَبْلِهِۦ هُم بِهِۦ يُؤْمِنُونَ
یعنی وہ لوگ جو اپنی کتاب کی پیشگوئیوں کی معرفت رکھتے اور انہیں سچا سمجھتے ہیں۔
Al-Kitab referring particularly to the Torah or to every revealed Book, the verse may either mean: (1) Those, who have been given a right understanding of the Book—the Torah, and ponder over it, are sure to believe in it—the Qur’an. Or (2) from among the followers of every revealed Book a large section will believe in the Qur’an and join the fold of Islam during the ages.
Commentary:
The word الکتاب referring to Torah or to every revealed Book, the verse may either mean, (1) that those who have been given a right understanding of the Book—the Torah, and ponder over it are sure to believe in it—the Quran; or (2) that from among the followers of every revealed Book,—the Jews, the Christians the Zoroastrians, the Hindus, etc., a large section will believe in the Quran and join the fold of Islam during the ages. In this sense the verse embodies a prophecy about the eventual triumph of Islam over all other Faiths.
1
یعنی وہ لوگ جو اپنی کتاب کی پیشگوئیوں کی معرفت رکھتے اور انہیں سچا سمجھتے ہیں۔
2914
Commentary:
The word الکتاب referring to Torah or to every revealed Book, the verse may either mean, (1) that those who have been given a right understanding of the Book—the Torah, and ponder over it are sure to believe in it—the Quran; or (2) that from among the followers of every revealed Book,—the Jews, the Christians the Zoroastrians, the Hindus, etc., a large section will believe in the Quran and join the fold of Islam during the ages. In this sense the verse embodies a prophecy about the eventual triumph of Islam over all other Faiths.
2222
Al-Kitab referring particularly to the Torah or to every revealed Book, the verse may either mean: (1) Those, who have been given a right understanding of the Book—the Torah, and ponder over it, are sure to believe in it—the Qur’an. Or (2) from among the followers of every revealed Book a large section will believe in the Qur’an and join the fold of Islam during the ages.
وَكَذَٰلِكَ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ ۚ فَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يُؤْمِنُونَ بِهِۦ ۖ وَمِنْ هَٰٓؤُلَآءِ مَن يُؤْمِنُ بِهِۦ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلْكَٰفِرُونَ
11:18.
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
11:18.
11:18.
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
a
11:18.
1
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
a
11:18.
2972
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
b
11:18.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ وَلِيَتَمَتَّعُوا۟ ۖ فَسَوْفَ يَعْلَمُونَ
16:56; 30:35.
یعنی اللہ تعالیٰ نے۔
16:56; 30:35.
16:56; 30:35.
c
16:56; 30:35.
1
یعنی اللہ تعالیٰ نے۔
b
16:56; 30:35.
b
16:56; 30:35.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ ۚ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ
16:56; 29:67.
یہاں ’’لام‘‘ ہے جس کے معنے ’’لئے‘‘ کے بھی ہوتے ہیں اور ’’نتیجہ‘‘کے بھی یعنی جس فقرہ پر وہ آئے وہ فقرہ پہلی بات کا نتیجہ ہوتا ہے۔
فَـاء کے معنے ’’کیونکہ‘‘ کے ہیں۔
16:56; 29:67.
16:56; 29:67.
c
16:56; 29:67.
1
یہاں ’’لام‘‘ ہے جس کے معنے ’’لئے‘‘ کے بھی ہوتے ہیں اور ’’نتیجہ‘‘کے بھی یعنی جس فقرہ پر وہ آئے وہ فقرہ پہلی بات کا نتیجہ ہوتا ہے۔
2
فَـاء کے معنے ’’کیونکہ‘‘ کے ہیں۔
b
16:56; 29:67.
b
16:56; 29:67.
وَمَآ ءَاتَيْنَٰهُم مِّن كُتُبٍ يَدْرُسُونَهَا ۖ وَمَآ أَرْسَلْنَآ إِلَيْهِمْ قَبْلَكَ مِن نَّذِيرٍ
Commentary:
The verse answers all the objections mentioned in the preceding verse. It purports to say that disbelievers accuse the Holy Prophet of having defied and flouted the time-honoured traditions of their forefathers. This objection is answered by the question "do they possess any Book which has come down to them from their forebears and which contains teachings opposed to the teachings of the Prophet?" It further says that when no Prophet had come to their forefathers and they had received no revelation, then what value can their views and opinions possess as compared with the teachings of the Holy Prophet who claims to have been commissioned by God and to have received revelation direct from Him?
3166
Commentary:
The verse answers all the objections mentioned in the preceding verse. It purports to say that disbelievers accuse the Holy Prophet of having defied and flouted the time-honoured traditions of their forefathers. This objection is answered by the question "do they possess any Book which has come down to them from their forebears and which contains teachings opposed to the teachings of the Prophet?" It further says that when no Prophet had come to their forefathers and they had received no revelation, then what value can their views and opinions possess as compared with the teachings of the Holy Prophet who claims to have been commissioned by God and to have received revelation direct from Him?
وَكَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ وَمَا بَلَغُوا۟ مِعْشَارَ مَآ ءَاتَيْنَٰهُمْ فَكَذَّبُوا۟ رُسُلِى ۖ فَكَيْفَ كَانَ نَكِيرِ
Mi‘shar means, a tenth part; a hundredth part; according to some a thousandth part (Lane).
Important Words:
معشار (a tenth) is derived from عشر (‘ashara). They say عشر الـمال i.e. he took the tenth part of the property. عشرھم means, he took one from them, they being ten. عشر (‘ushrun) and عشیر and معشار all mean, a tenth; a tenth part; one of ten parts. Some say معشار means, a hundredth part, yet according to some others it means, a thousandth part (Lane).
Commentary:
This verse demolishes the second objection of the disbelievers. It means to say that if they are proud of their wealth, power and position and are rejecting the Message of Islam because of the weakness and poverty of the Holy Prophet and his followers, then they should know that peoples much more powerful than they and possessing resources far in excess of theirs were destroyed when they rejected their Prophets. How do they then expect to escape Divine punishment by rejecting the Holy Prophet? They should know that they will fail against the Prophet, and their failure will prove that he is a true Prophet of God.
3167
Important Words:
معشار (a tenth) is derived from عشر (‘ashara). They say عشر الـمال i.e. he took the tenth part of the property. عشرھم means, he took one from them, they being ten. عشر (‘ushrun) and عشیر and معشار all mean, a tenth; a tenth part; one of ten parts. Some say معشار means, a hundredth part, yet according to some others it means, a thousandth part (Lane).
Commentary:
This verse demolishes the second objection of the disbelievers. It means to say that if they are proud of their wealth, power and position and are rejecting the Message of Islam because of the weakness and poverty of the Holy Prophet and his followers, then they should know that peoples much more powerful than they and possessing resources far in excess of theirs were destroyed when they rejected their Prophets. How do they then expect to escape Divine punishment by rejecting the Holy Prophet? They should know that they will fail against the Prophet, and their failure will prove that he is a true Prophet of God.
2402
Mi‘shar means, a tenth part; a hundredth part; according to some a thousandth part (Lane).
قُلْ أَرَءَيْتُمْ شُرَكَآءَكُمُ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ أَرُونِى مَاذَا خَلَقُوا۟ مِنَ ٱلْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِى ٱلسَّمَٰوَٰتِ أَمْ ءَاتَيْنَٰهُمْ كِتَٰبًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِّنْهُ ۚ بَلْ إِن يَعِدُ ٱلظَّٰلِمُونَ بَعْضُهُم بَعْضًا إِلَّا غُرُورًا
34:28; 46:5.
34:28; 46:5.
34:28; 46:5.
Commentary:
As the Arabs, who were the first addressees of the Message of the Quran, were steeped in worst form of idolatry, God has exposed the futility of their polytheistic beliefs again and again in the Quran. In the present verse the idolaters are asked, why do they worship other gods beside Allah when these false gods have neither created any earthly thing nor have they made any contribution to the creation of the celestial bodies? They are further asked whether they have a revealed Book which gives them the authority to preach and promulgate their false beliefs. They should at least possess some reason or authority for their idolatrous beliefs and practices.
b
34:28; 46:5.
a
34:28; 46:5.
3207
Commentary:
As the Arabs, who were the first addressees of the Message of the Quran, were steeped in worst form of idolatry, God has exposed the futility of their polytheistic beliefs again and again in the Quran. In the present verse the idolaters are asked, why do they worship other gods beside Allah when these false gods have neither created any earthly thing nor have they made any contribution to the creation of the celestial bodies? They are further asked whether they have a revealed Book which gives them the authority to preach and promulgate their false beliefs. They should at least possess some reason or authority for their idolatrous beliefs and practices.
b
34:28; 46:5.