أَنفُسِهِمْ
Appears 23 times in Quran
Occurrences in Quran
Found 23 verses containing "أَنفُسِهِمْ".
وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍۭ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَـَٔاتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
See 2:262.
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
See 2:262.
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
b
4:39; 8:48.
204
为了安拉的事业而花钱, 可以增强一个人的精神力量, 因为他花掉了辛苦赚来的钱, 自愿增加自己的负担, 这就使他的信念更坚定、更牢固。
1
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
2
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
a
See 2:262.
272
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
d
See 2:262.
334
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
335
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَٰلٍ مُّبِينٍ
2:130, 152; 9:128; 63:3; 65:12.
The words are intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and was one of them.
2:130, 152; 9:128; 62:3; 65:12.
Commentary:
The expression, by raising among them a Messenger from among themselves, is intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and one of them. The Prophet was not only a man like them but was actually one of them. If he could rise to such spiritual heights, why could not they?
All Messengers of God are raised from among human beings and they possess the same faculties and are actuated by the same desires and aspirations as other human beings, and, therefore, they can serve as true models for their fellow beings. But a so-called "Son of God" does not possess the same desires and the same faculties as we have, and cannot, therefore, be a model for us. Our model should be from our own kind. He who is not of our kind, being a divine being, free from human passions and human weaknesses, cannot be held out to us as a model for imitation.
The verse also points to the fulfilment of the prayer of Abraham contained in 2:130, in which the different functions of the Promised Prophet have been mentioned just as they are mentioned here.
a
2:130, 152; 9:128; 63:3; 65:12.
289
这句话的意思是唤醒穆斯林心中以穆圣为模范的愿望, 而穆圣和他们一样, 也是他们中的一员。
a
2:130, 152; 9:128; 62:3; 65:12.
447
Commentary:
The expression, by raising among them a Messenger from among themselves, is intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and one of them. The Prophet was not only a man like them but was actually one of them. If he could rise to such spiritual heights, why could not they?
All Messengers of God are raised from among human beings and they possess the same faculties and are actuated by the same desires and aspirations as other human beings, and, therefore, they can serve as true models for their fellow beings. But a so-called "Son of God" does not possess the same desires and the same faculties as we have, and cannot, therefore, be a model for us. Our model should be from our own kind. He who is not of our kind, being a divine being, free from human passions and human weaknesses, cannot be held out to us as a model for imitation.
The verse also points to the fulfilment of the prayer of Abraham contained in 2:130, in which the different functions of the Promised Prophet have been mentioned just as they are mentioned here.
a
2:130, 152; 9:128; 63:3; 65:12.
520
The words are intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and was one of them.
أُو۟لَٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
536
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
624
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا
4:60.
The commandment pertains to the Holy Prophet as Head of the Muslim State and may, therefore, apply also to his Rightly-guided Successors.
4:60.
Important Words:
حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).
Commentary:
It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur.
b
4:60.
333
指令属于穆斯林国家领袖, 穆圣, 因此也可适用于他的得到正确指引的继承者们。
b
4:60.
538
Important Words:
حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).
Commentary:
It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur.
b
4:60.
626
The commandment pertains to the Holy Prophet as Head of the Muslim State and may, therefore, apply also to his Rightly-guided Successors.
إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ قَالُوا۟ فِيمَ كُنتُمْ ۖ قَالُوا۟ كُنَّا مُسْتَضْعَفِينَ فِى ٱلْأَرْضِ ۚ قَالُوٓا۟ أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَٰسِعَةً فَتُهَاجِرُوا۟ فِيهَا ۚ فَأُو۟لَٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ ۖ وَسَآءَتْ مَصِيرًا
16:29.
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
16:29.
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
16:29.
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
b
16:29.
2
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
a
16:29.
566
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
a
16:29.
655
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ ۚ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَٰدِمِينَ
32:30.
یعنی دل میں یہ بات کہتے جاتے ہیں۔
32:30.
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
32:30, 31.
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
1
یعنی دل میں یہ بات کہتے جاتے ہیں۔
a
32:30, 31.
684
Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it.
b
32:30.
758
Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane).
759
"Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it.
ٱنظُرْ كَيْفَ كَذَبُوا۟ عَلَىٰٓ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
7:54; 11:22.
7:54; 11:22.
7:54; 11:22.
Commentary:
The words, they lie against themselves, mean that by denying that they ascribed co-partners to God they will utter a lie which will prove their guilt. By making this statement they will, in other words, admit that ascribing co-partners to God is an evil deed. Thus their very denial will be a confession of their guilt.
The words, see how, express astonishment at the way in which they, while trying to deny the charge, will be led into a confession of guilt.
a
7:54; 11:22.
b
7:54; 11:22.
772
Commentary:
The words, they lie against themselves, mean that by denying that they ascribed co-partners to God they will utter a lie which will prove their guilt. By making this statement they will, in other words, admit that ascribing co-partners to God is an evil deed. Thus their very denial will be a confession of their guilt.
The words, see how, express astonishment at the way in which they, while trying to deny the charge, will be led into a confession of guilt.
a
7:54; 11:22.
يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَٰتِى وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا۟ شَهِدْنَا عَلَىٰٓ أَنفُسِنَا ۖ وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
39:72; 40:51; 67:9, 10.
7:38.
39:72; 40:51; 67:9-10.
7:38.
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
a
39:72; 40:51; 67:9-10.
b
7:38.
871
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَٰجُهُۥٓ أُمَّهَٰتُهُمْ ۗ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَٰبِ ٱللَّهِ مِنَ ٱلْمُؤْمِنِينَ وَٱلْمُهَٰجِرِينَ إِلَّآ أَن تَفْعَلُوٓا۟ إِلَىٰٓ أَوْلِيَآئِكُم مَّعْرُوفًا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَٰفِلِينَ
43:38.
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
43:38.
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
43:83.
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
d
43:38.
527
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
a
43:83.
1061
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
c
43:38.
1070
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
وَلَآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ إِنِّى مَلَكٌ وَلَآ أَقُولُ لِلَّذِينَ تَزْدَرِىٓ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْرًا ۖ ٱللَّهُ أَعْلَمُ بِمَا فِىٓ أَنفُسِهِمْ ۖ إِنِّىٓ إِذًا لَّمِنَ ٱلظَّٰلِمِينَ
6:51.
6:51.
6:51.
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
d
6:51.
a
6:51.
1413
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
b
6:51.
وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰٓؤُلَآءِ ۚ وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَٰبَ تِبْيَٰنًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
10:38; 12:112.
4:42; 16:85.
4:42; 16:85.
10:38; 12:112.
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
4:42; 16:85.
b
10:38; 12:112.
c
4:42; 16:85.
d
10:38; 12:112.
1890
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
10:38; 12:112.
f
4:42; 16:85.
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ ۖ فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ ۚ بَلَىٰٓ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا كُنتُمْ تَعْمَلُونَ
4:98; 8:51; 47:28.
16:88.
The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.
4:98; 8:51; 47:28.
16:88.
Commentary:
The verse speaks of those disbelievers who spend their whole life in disbelief and opposition to the truth. By doing so they only harm themselves while all the time labouring under the misconception that they are injuring the cause of the Divine Messenger.
The words, We used not to do any evil, mean that disbelievers would not deny having worshipped the false gods because that would be too patent a fact to be denied but would deny only the baseness of their motives and would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods as an aid to concentration on Divine attributes. The present verse gives the lie to this sense of injured innocence of disbelievers by saying that this exactly is the plea which is always advanced by idolaters when they find their position indefensible.
The words may also be understood to mean that disbelievers would say that they had tried their best to find out the truth and what they did they did under the impression that it was the right course to adopt.
The words, Allah knows well what you used to do, mean that the plea put forward by disbelievers is false and that if they had been really actuated by right motives, they would surely have been guided to the right path in accordance with God’s promise contained in the words, And as for those who strive in Our cause, We will surely guide them in Our ways (29:70). So their plea of good intentions could not save them from Divine punishment.
b
4:98; 8:51; 47:28.
c
16:88.
a
4:98; 8:51; 47:28.
b
16:88.
1830
Commentary:
The verse speaks of those disbelievers who spend their whole life in disbelief and opposition to the truth. By doing so they only harm themselves while all the time labouring under the misconception that they are injuring the cause of the Divine Messenger.
The words, We used not to do any evil, mean that disbelievers would not deny having worshipped the false gods because that would be too patent a fact to be denied but would deny only the baseness of their motives and would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods as an aid to concentration on Divine attributes. The present verse gives the lie to this sense of injured innocence of disbelievers by saying that this exactly is the plea which is always advanced by idolaters when they find their position indefensible.
The words may also be understood to mean that disbelievers would say that they had tried their best to find out the truth and what they did they did under the impression that it was the right course to adopt.
The words, Allah knows well what you used to do, mean that the plea put forward by disbelievers is false and that if they had been really actuated by right motives, they would surely have been guided to the right path in accordance with God’s promise contained in the words, And as for those who strive in Our cause, We will surely guide them in Our ways (29:70). So their plea of good intentions could not save them from Divine punishment.
c
4:98; 8:51; 47:28.
d
16:88.
1541
The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.
۞ مَّآ أَشْهَدتُّهُمْ خَلْقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ ٱلْمُضِلِّينَ عَضُدًا
The verse seems to signify that at that time there will be general talk about a new world order which will herald an era of permanent peace and concord in the world and the so-called leaders of political and social thought will seek and claim to establish it, but they will not succeed in their efforts because God has reserved for Himself the consummation of this supreme task.
Commentary:
The pronoun "them" refers to Satan and his devotees, and the verse purports to say that those who think that by following in the footsteps of Satan and by having recourse to satanic ways they can make progress in the world suffer from a grievous error. How can they, by making common cause with the Evil Spirit and his tribe, hope to make real and enduring progress when the latter had nothing to do with the creation of the heavens and the earth or with man’s own creation, i.e. all the natural faculties and instincts of man have been implanted in him by God for the promotion of good in the world. So the fleeting and ephemeral material advancement and progress of the people who have forsaken the path of God and have chosen to follow Satan should not make true believers think that God has divorced Himself from the direction and control of the universe and has entrusted its management into the hands of Satan and his devotees. God has ever maintained a firm hold over the affairs of His creatures and the management of the world and will never take leave of it. The triumphs and successes of the sons of Satan are but transitory and man eventually is bound to turn to his Lord and Creator.
A somewhat deeper reflection over the verse reveals the very important fact that in the period with which these verses particularly deal there will be general talk about a new world-order and so-called leaders of political and social thought of the time would seek and claim to establish such a world-order. These spurious leaders are told that they will never succeed in establishing a new world-order which will herald an era of permanent peace, harmony and concord in the world. God has reserved to Himself the consum-mation of this supreme task. He does not need the assistance and cooperation of the sons of darkness to establish such an order. Whenever, in His infallible wisdom, He decrees that such an order shall come into existence, His angels to whom is entrusted the direction of the affairs of the universe create circumstances which contribute to its establishment and promotion. As in the past so in the present time a healthy world-order will come into being on the ashes of the old, decayed and rotten one and mankind will recover from its moral and social ailments. But this new world-order will come into being not through material means but according to God’s own plan and decree and through the agency of a new Adam.
2092
Commentary:
The pronoun "them" refers to Satan and his devotees, and the verse purports to say that those who think that by following in the footsteps of Satan and by having recourse to satanic ways they can make progress in the world suffer from a grievous error. How can they, by making common cause with the Evil Spirit and his tribe, hope to make real and enduring progress when the latter had nothing to do with the creation of the heavens and the earth or with man’s own creation, i.e. all the natural faculties and instincts of man have been implanted in him by God for the promotion of good in the world. So the fleeting and ephemeral material advancement and progress of the people who have forsaken the path of God and have chosen to follow Satan should not make true believers think that God has divorced Himself from the direction and control of the universe and has entrusted its management into the hands of Satan and his devotees. God has ever maintained a firm hold over the affairs of His creatures and the management of the world and will never take leave of it. The triumphs and successes of the sons of Satan are but transitory and man eventually is bound to turn to his Lord and Creator.
A somewhat deeper reflection over the verse reveals the very important fact that in the period with which these verses particularly deal there will be general talk about a new world-order and so-called leaders of political and social thought of the time would seek and claim to establish such a world-order. These spurious leaders are told that they will never succeed in establishing a new world-order which will herald an era of permanent peace, harmony and concord in the world. God has reserved to Himself the consum-mation of this supreme task. He does not need the assistance and cooperation of the sons of darkness to establish such an order. Whenever, in His infallible wisdom, He decrees that such an order shall come into existence, His angels to whom is entrusted the direction of the affairs of the universe create circumstances which contribute to its establishment and promotion. As in the past so in the present time a healthy world-order will come into being on the ashes of the old, decayed and rotten one and mankind will recover from its moral and social ailments. But this new world-order will come into being not through material means but according to God’s own plan and decree and through the agency of a new Adam.
1699
The verse seems to signify that at that time there will be general talk about a new world order which will herald an era of permanent peace and concord in the world and the so-called leaders of political and social thought will seek and claim to establish it, but they will not succeed in their efforts because God has reserved for Himself the consummation of this supreme task.
۞ قُلْ يَٰعِبَادِىَ ٱلَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ يَغْفِرُ ٱلذُّنُوبَ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
12:88; 15:57.
The verse holds out a message of hope and good cheer to the sinners. It encourages optimism and kills despair and despondency. It denounces and condemns pessimism because pessimism lies at the root of most sins and failures in life. Again and again the Qur’an gives a promise of Divine mercy and forgiveness (6:55; 7:157; 12:88; 15:57; 18:59) than which there could be no greater message of solace and comfort for the grieved and the heavy-laden.
12:88; 15:57.
Commentary:
The present is one of the most beautiful verses of the Quran. It holds out a message of hope and good cheer to those who have wronged their souls. It encourages optimism and kills despair and despondency. It denounces and condemns pessimism because pessimism lies at the root of most sins and failures in life. Again and again the Quran gives a promise of Divine mercy and forgiveness. "Despair not of the mercy of Allah," it says, "for none despair of Allah’s mercy save the disbelieving people" (12:88). Again it says: "And who can despair of the mercy of his Lord save those who go astray" (15:57). There could be no greater message of solace and comfort for the grieved and the heavy-laden than this. The God of Islam is "Most Forgiving, full of mercy" (18:59). "He has taken it upon Himself to show mercy" (6:55). "His mercy encompasses all things" (7:157). Such is the God of Islam. He can and does forgive the sins of His servants and does not need the vicarious sacrifice of anyone for this purpose. He only requires a change of heart on the part of the sinner. According to Islam, the sinner is never beyond redemption. The Holy Prophet has beautifully explained this verse in one of his sayings, viz. من قال ھلک الناس فھو أھلکھم i.e. "He who says that the people have gone to ruin, it is he who, in fact, leads them to ruin" (Muslim).
a
12:88; 15:57.
1143
这节经文给所有有罪的人一个充满希望和高兴的消息。这个消息鼓舞起乐观的情绪并且去除了失望的心情。它谴责悲观主义, 因为悲观主义是形成生活中大部分罪恶和失败的根源。«古兰经» 一再述及安拉永久仁慈和宽恕的许约 (6:55; 7:157; 12:88; 15:57; 18:59)。对于悲痛和心情沉重的人来说, 没有比这样的许约更大的并充满着安慰作用的消息了。
a
12:88; 15:57.
3475
Commentary:
The present is one of the most beautiful verses of the Quran. It holds out a message of hope and good cheer to those who have wronged their souls. It encourages optimism and kills despair and despondency. It denounces and condemns pessimism because pessimism lies at the root of most sins and failures in life. Again and again the Quran gives a promise of Divine mercy and forgiveness. "Despair not of the mercy of Allah," it says, "for none despair of Allah’s mercy save the disbelieving people" (12:88). Again it says: "And who can despair of the mercy of his Lord save those who go astray" (15:57). There could be no greater message of solace and comfort for the grieved and the heavy-laden than this. The God of Islam is "Most Forgiving, full of mercy" (18:59). "He has taken it upon Himself to show mercy" (6:55). "His mercy encompasses all things" (7:157). Such is the God of Islam. He can and does forgive the sins of His servants and does not need the vicarious sacrifice of anyone for this purpose. He only requires a change of heart on the part of the sinner. According to Islam, the sinner is never beyond redemption. The Holy Prophet has beautifully explained this verse in one of his sayings, viz. من قال ھلک الناس فھو أھلکھم i.e. "He who says that the people have gone to ruin, it is he who, in fact, leads them to ruin" (Muslim).
a
12:88; 15:57.
2584
The verse holds out a message of hope and good cheer to the sinners. It encourages optimism and kills despair and despondency. It denounces and condemns pessimism because pessimism lies at the root of most sins and failures in life. Again and again the Qur’an gives a promise of Divine mercy and forgiveness (6:55; 7:157; 12:88; 15:57; 18:59) than which there could be no greater message of solace and comfort for the grieved and the heavy-laden.
أَمْ لَهُمْ ءَالِهَةٌ تَمْنَعُهُم مِّن دُونِنَا ۚ لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ
Important Words:
یصحبون (be befriended) is derived from صحب. They say صحبه i.e. he lived with him; he was or became his companion, friend etc. أصحب الرجل means, he protected or guarded the man. صحبک اللّٰه means, may God protect you (Taj & Aqrab).
Commentary:
Besides its general sense the allusion of the verse may be to the Fall of Mecca when the Ka‘bah was cleared of the 360 idols which were kept in it. The verse purports to say that when those idols could not protect themselves from the terrible fate that was meted out to them, how could they help their votaries? Abu Sufyan, the Quraishite chief, when asked by the Holy Prophet on the day of the Fall of Mecca whether he had not yet realized that there was no god but the One Almighty God, replied, "Had there been any other gods beside God, verily they had been of some avail to us" (Muir’s The Life of Mahomet, 1923 edition, p. 404).
2384
Important Words:
یصحبون (be befriended) is derived from صحب. They say صحبه i.e. he lived with him; he was or became his companion, friend etc. أصحب الرجل means, he protected or guarded the man. صحبک اللّٰه means, may God protect you (Taj & Aqrab).
Commentary:
Besides its general sense the allusion of the verse may be to the Fall of Mecca when the Ka‘bah was cleared of the 360 idols which were kept in it. The verse purports to say that when those idols could not protect themselves from the terrible fate that was meted out to them, how could they help their votaries? Abu Sufyan, the Quraishite chief, when asked by the Holy Prophet on the day of the Fall of Mecca whether he had not yet realized that there was no god but the One Almighty God, replied, "Had there been any other gods beside God, verily they had been of some avail to us" (Muir’s The Life of Mahomet, 1923 edition, p. 404).
فَرَجَعُوٓا۟ إِلَىٰٓ أَنفُسِهِمْ فَقَالُوٓا۟ إِنَّكُمْ أَنتُمُ ٱلظَّٰلِمُونَ
اَنْفُسَ نَفْسٌ کی جمع ہے اور نفس کے معنی روح کے ہیں چونکہ قوم کی روحیں اس کے سردار ہوتے ہیں اس لئے ہم نے اَنْفُس کا ترجمہ سردارانِ قوم کیا ہے۔
3
اَنْفُسَ نَفْسٌ کی جمع ہے اور نفس کے معنی روح کے ہیں چونکہ قوم کی روحیں اس کے سردار ہوتے ہیں اس لئے ہم نے اَنْفُس کا ترجمہ سردارانِ قوم کیا ہے۔
۞ وَقَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا لَوْلَآ أُنزِلَ عَلَيْنَا ٱلْمَلَٰٓئِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ ٱسْتَكْبَرُوا۟ فِىٓ أَنفُسِهِمْ وَعَتَوْ عُتُوًّا كَبِيرًا
10:8, 12.
10:8, 12.
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
b
10:8, 12.
2658
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
2071A
See {252}.
سُبْحَٰنَ ٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ
13:4; 51:50.
13:4; 51:50.
Science has discovered the fact that pairs exist in all things—in vegetable kingdom, and even in inorganic matter. Even the so-called elements do not exist by themselves. They also depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
13:4; 51:50.
Commentary:
The verse reveals a scientific truth, viz. that God has created all things in pairs, which was simply inconceivable at the time the Quran was revealed and among the people to whom it was revealed.
Science now has discovered the truth that pairs exist in all things; in the vegetable kingdom and even in inorganic matter. It has yet to unfold this truth in all its various details. Even the so-called elements do not exist by themselves. They depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends, man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
a
13:4; 51:50.
b
13:4; 51:50.
3237
Commentary:
The verse reveals a scientific truth, viz. that God has created all things in pairs, which was simply inconceivable at the time the Quran was revealed and among the people to whom it was revealed.
Science now has discovered the truth that pairs exist in all things; in the vegetable kingdom and even in inorganic matter. It has yet to unfold this truth in all its various details. Even the so-called elements do not exist by themselves. They depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends, man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
c
13:4; 51:50.
2445
Science has discovered the fact that pairs exist in all things—in vegetable kingdom, and even in inorganic matter. Even the so-called elements do not exist by themselves. They also depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
سَنُرِيهِمْ ءَايَٰتِنَا فِى ٱلْءَافَاقِ وَفِىٓ أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
51:21, 22.
The verse makes in most clear and emphatic terms the prophecy that Islam will spread not only nearer home among the Arabs but in the remotest parts of the earth, Afaq meaning remote regions (Lane).
51:21-22.
Important Words:
آفاق (farthest parts) is the plural of أفق which is derived from أفق (afaqa) which means, he went away at random or heedlessly. أفق (ufqun) means, a side; a remote side; a border or extremity of a land or of the earth and of the sky or the horizon of the sky and of the earth i.e. country, region; horizon, the wide world (Lane).
Commentary:
The verse repeats in most clear and emphatic terms the prophecy about the rapid spread of Islam which was made in the preceding verses. It purports to say that Islam would spread not only nearer home among the Arabs but in the remotest parts of the earth. The prophecy was made at a time (the present Surah was revealed early in Mecca) when Islam was struggling for its very existence and humanly speaking there was every likelihood of its tender plant being nipped in the bud. Yet within the brief space of a few years the whole of Arabia accepted Islam and before the dawn of the next century it had reached the farthest ends of the earth. The camel drivers of the Arabian desert became the teachers and leaders of mankind, spreading light and learning wherever they went.
b
51:21, 22.
1194
这节经文以最明确而强调的语言作了预言, 即伊斯兰教不仅要传播给最邻近的阿拉伯人, 而且还要传播到世界上最偏僻的角落。 آفَاق(Afaq) 的意思是偏僻地区 (Lane)。
b
51:21-22.
3599
Important Words:
آفاق (farthest parts) is the plural of أفق which is derived from أفق (afaqa) which means, he went away at random or heedlessly. أفق (ufqun) means, a side; a remote side; a border or extremity of a land or of the earth and of the sky or the horizon of the sky and of the earth i.e. country, region; horizon, the wide world (Lane).
Commentary:
The verse repeats in most clear and emphatic terms the prophecy about the rapid spread of Islam which was made in the preceding verses. It purports to say that Islam would spread not only nearer home among the Arabs but in the remotest parts of the earth. The prophecy was made at a time (the present Surah was revealed early in Mecca) when Islam was struggling for its very existence and humanly speaking there was every likelihood of its tender plant being nipped in the bud. Yet within the brief space of a few years the whole of Arabia accepted Islam and before the dawn of the next century it had reached the farthest ends of the earth. The camel drivers of the Arabian desert became the teachers and leaders of mankind, spreading light and learning wherever they went.
b
51:21, 22.
2642
The verse makes in most clear and emphatic terms the prophecy that Islam will spread not only nearer home among the Arabs but in the remotest parts of the earth, Afaq meaning remote regions (Lane).
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ ٱلْمَصِيرُ
4:47.
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
a
4:47.
1404
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
1405
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
1
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
a
2:105; 4:47.4178
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
3005
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
3006
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلْإِيمَٰنَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِى صُدُورِهِمْ حَاجَةً مِّمَّآ أُوتُوا۟ وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
64:17.
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
64:17.
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.
64:17.
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
1412
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
a
64:17.
4196
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
3023
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.