أُمَّةٌ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "أُمَّةٌ".
تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ
2:142.
2:142.
2:142.
Commentary:
The People of the Book are here warned that the fact that they are the descendants of God’s Prophets would not avail them in any way. Their forefathers reaped the rewards of their good deeds and won God’s favours; and if they also wish to become His favourites, they must perform similar deeds and show implicit obedience to God and complete submission to His will. The fact that they are descended from holy persons makes them all the more responsible.
a
2:142.
a
2:142.
141
Commentary:
The People of the Book are here warned that the fact that they are the descendants of God’s Prophets would not avail them in any way. Their forefathers reaped the rewards of their good deeds and won God’s favours; and if they also wish to become His favourites, they must perform similar deeds and show implicit obedience to God and complete submission to His will. The fact that they are descended from holy persons makes them all the more responsible.
a
2:142.
تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ
2:135.
Jews and Christians are again warned that their being the descendants of God’s Prophets would do them no good. They will have to carry their own cross, because no one shall bear the burden of another (6:165).
See 2:135.
Commentary:
Jews and Christians are once more warned against relying upon those of their forefathers who won the pleasure of God by their good deeds. It is their own deeds and not those of others that will save them. Their own good actions alone can bring them salvation and not the fact that they are the descendants or followers of Abraham, Jacob, Moses or Jesus. No bearer of burden shall bear the burden of another, says the Quran (6:165).
b
2:135.
87
犹太教徒和基督教徒再次受到警告, 只做为安拉的先知的后裔, 对他们来说毫无益处。他们将必须担起自己的十字架, 因为没有人将担负别人的重荷 (6:165)。
c
See 2:135.
148
Commentary:
Jews and Christians are once more warned against relying upon those of their forefathers who won the pleasure of God by their good deeds. It is their own deeds and not those of others that will save them. Their own good actions alone can bring them salvation and not the fact that they are the descendants or followers of Abraham, Jacob, Moses or Jesus. No bearer of burden shall bear the burden of another, says the Quran (6:165).
d
2:135.
158
Jews and Christians are again warned that their being the descendants of God’s Prophets would do them no good. They will have to carry their own cross, because no one shall bear the burden of another (6:165).
وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
3:111, 115; 7:158; 9:71; 31:18.
Al-Khair here signifies Islam, because goodness in general is included in the word Ma‘ruf occurring immediately after it.
The Holy Prophet is reported to have said, 'If anyone of you sees anything evil, let him remove it with his hand. If he cannot do so with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least hate it in his heart, and that is the weakest kind of faith' (Muslim).
3:111, 115; 7:158; 9:71; 31:18.
Commentary:
The word خیر (goodness) here signifies Islam, because goodness in general is included in the word معروف (equity) used immediately after it. In fact, the true Faith (Islam) is the only goodness in the true sense of the word. The verse purports to say that as by making you enter the fold of Islam God has delivered you from a pit of fire, you should also try to deliver others from the fire of disbelief.
The words, And let there be among you a body of men who should invite to goodness, do not mean that the duty of preaching is only confined to a few. What is meant is that, whereas all should try to preach and propagate the truth of Islam, there should be a party of men among Muslims who should be wholly and solely devoted to this work.
As for the method of preaching, the Quran says elsewhere, Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them (the disbelievers) in a way that is best (16:126). And the Holy Prophet is reported to have said, "If anyone of you sees anything evil, let him remove it with his hand. If he cannot do it with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least detest it in his mind, and that is the weakest kind of faith" (Muslim).
The verse also suggests a way by following which Muslims can maintain their unity. So long as a Muslim people have their attention concentrated on the preaching of Islam and doing good, they will live in peace among themselves, for disunion is mostly born of idleness and a false sense of security.
Each and every individual Muslim is not enjoined here to devote himself wholly to the preaching of Islam; for if it were so, Muslims could not earn their livelihood nor take part in other healthy pursuits of life. So, though all must contribute their quota, only a section of the community is required to devote itself exclusively to the work of preaching.
b
3:111, 115; 7:158; 9:71; 31:18.
269
اَلْخَيْر (Al-Khair) 这里意为伊斯兰教, 因为总的来说, 善已经包括在紧接在它后面出现的 مَعْرُوْف (Maruf) 这个词中。
a
3:111, 115; 7:158; 9:71; 31:18.
391
Commentary:
The word خیر (goodness) here signifies Islam, because goodness in general is included in the word معروف (equity) used immediately after it. In fact, the true Faith (Islam) is the only goodness in the true sense of the word. The verse purports to say that as by making you enter the fold of Islam God has delivered you from a pit of fire, you should also try to deliver others from the fire of disbelief.
The words, And let there be among you a body of men who should invite to goodness, do not mean that the duty of preaching is only confined to a few. What is meant is that, whereas all should try to preach and propagate the truth of Islam, there should be a party of men among Muslims who should be wholly and solely devoted to this work.
As for the method of preaching, the Quran says elsewhere, Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them (the disbelievers) in a way that is best (16:126). And the Holy Prophet is reported to have said, "If anyone of you sees anything evil, let him remove it with his hand. If he cannot do it with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least detest it in his mind, and that is the weakest kind of faith" (Muslim).
The verse also suggests a way by following which Muslims can maintain their unity. So long as a Muslim people have their attention concentrated on the preaching of Islam and doing good, they will live in peace among themselves, for disunion is mostly born of idleness and a false sense of security.
Each and every individual Muslim is not enjoined here to devote himself wholly to the preaching of Islam; for if it were so, Muslims could not earn their livelihood nor take part in other healthy pursuits of life. So, though all must contribute their quota, only a section of the community is required to devote itself exclusively to the work of preaching.
a
3:111, 115; 7:158; 9:71; 31:18.
452
Al-Khair here signifies Islam, because goodness in general is included in the word Ma‘ruf occurring immediately after it.
453
The Holy Prophet is reported to have said, 'If anyone of you sees anything evil, let him remove it with his hand. If he cannot do so with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least hate it in his heart, and that is the weakest kind of faith' (Muslim).
۞ لَيْسُوا۟ سَوَآءً ۗ مِّنْ أَهْلِ ٱلْكِتَٰبِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ ءَايَٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيْلِ وَهُمْ يَسْجُدُونَ
4:163.
The words Ummatun Qa’imatun may also mean: (1) A party or people who perform fully and faithfully their duties; (2) a people who stand up for Prayer in the latter part of the night. The words refer only to those Jews who had embraced Islam.
4:163.
Important Words:
امة قائمة (a party who stand by the covenant) may give a number of meanings besides the one given in the text e.g.: (1) a party of people who perform well the duties entrusted to them; (2) a people who stand up for Prayer in the latter part of the night, an act of worship highly commended both in the Quran and the sayings of the Holy Prophet.
Commentary:
The words, a party who stand by their covenant, refer to those among the Jews who embraced Islam (see the next verse and also 4:163). The view finds further support from the words, and prostrate themselves before Him, for سجدة (prostration) was not included in the worship performed by Jews. The exhortation to Mary conveyed in the words, and prostrate thyself (3:44), was only an exceptional commandment specifically meant for her.
a
4:163.
273
اُمَّةٌ قَائِمَةٌ (Ummatun Qa’imatun) 也可以指: (1) 充分地、忠诚地履行自己职责的党派或人; (2) 半夜站着祈祷的人。这两个词只指那些信奉伊斯兰教的犹太人。
a
4:163.
399
Important Words:
امة قائمة (a party who stand by the covenant) may give a number of meanings besides the one given in the text e.g.: (1) a party of people who perform well the duties entrusted to them; (2) a people who stand up for Prayer in the latter part of the night, an act of worship highly commended both in the Quran and the sayings of the Holy Prophet.
Commentary:
The words, a party who stand by their covenant, refer to those among the Jews who embraced Islam (see the next verse and also 4:163). The view finds further support from the words, and prostrate themselves before Him, for سجدة (prostration) was not included in the worship performed by Jews. The exhortation to Mary conveyed in the words, and prostrate thyself (3:44), was only an exceptional commandment specifically meant for her.
a
4:163.
459
The words Ummatun Qa’imatun may also mean: (1) A party or people who perform fully and faithfully their duties; (2) a people who stand up for Prayer in the latter part of the night. The words refer only to those Jews who had embraced Islam.
وَلَوْ أَنَّهُمْ أَقَامُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْهِم مِّن رَّبِّهِمْ لَأَكَلُوا۟ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم ۚ مِّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ ۖ وَكَثِيرٌ مِّنْهُمْ سَآءَ مَا يَعْمَلُونَ
قرآن مجید میں لفظ واؤ کا ہے جس کے معنے ’’اور‘‘ کے ہیں لیکن اردو محاورہ میں اس جگہ ’’اور‘‘ نہیں استعمال ہوتا بلکہ ’’لیکن‘‘ کا لفظ استعمال کرتے ہیں اس لئے ترجمہ میں وہی استعمال کیا گیا ہے۔
5:48.
(1) They would have received heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity. (2) They would have had not only timely and abundant rains from above but the earth would also have yielded its produce for them in abundance. (3) God would have provided them with both heavenly and earthly means of progress.
5:48.
Commentary:
If Jews and Christians had given due consideration to the prophecies in their Scriptures, they would certainly have believed in the Quran, which had come in fulfilment of those prophecies.
The words, they would surely have eaten of good things from above them and from under their feet, mean: (1) they would have received both heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity; (2) they would have had not only timely and abundant rains from above but the earth below their feet would also have yielded to them its produce in abundance; and (3) God would have provided them with both heavenly and earthly means of progress.
d
5:48.
384
(1) 他们会得到天上的赐福, 诸如安拉的启示以及与安拉的精神交流, 还有世俗的繁荣昌盛。(2) 他们不仅会有天上降下的及时和充分的雨水, 而且地上也会给他们生出丰富的产品。(3) 安拉会向他们提供天上和地上的进步方法。
1
قرآن مجید میں لفظ واؤ کا ہے جس کے معنے ’’اور‘‘ کے ہیں لیکن اردو محاورہ میں اس جگہ ’’اور‘‘ نہیں استعمال ہوتا بلکہ ’’لیکن‘‘ کا لفظ استعمال کرتے ہیں اس لئے ترجمہ میں وہی استعمال کیا گیا ہے۔
a
5:48.
697
Commentary:
If Jews and Christians had given due consideration to the prophecies in their Scriptures, they would certainly have believed in the Quran, which had come in fulfilment of those prophecies.
The words, they would surely have eaten of good things from above them and from under their feet, mean: (1) they would have received both heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity; (2) they would have had not only timely and abundant rains from above but the earth below their feet would also have yielded to them its produce in abundance; and (3) God would have provided them with both heavenly and earthly means of progress.
a
5:48.
771
(1) They would have received heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity. (2) They would have had not only timely and abundant rains from above but the earth would also have yielded its produce for them in abundance. (3) God would have provided them with both heavenly and earthly means of progress.
قَالَ ٱدْخُلُوا۟ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ فِى ٱلنَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًا ضِعْفًا مِّنَ ٱلنَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ
38:62.
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
38:62.
The leaders and their followers.
Pain and torment appear heavy while they last. God’s torment will be unbearable.
38:62.
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
b
38:62.
2
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
b
38:62.
939
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
a
38:62.
972
The leaders and their followers.
973
Pain and torment appear heavy while they last. God’s torment will be unbearable.
وَمِن قَوْمِ مُوسَىٰٓ أُمَّةٌ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ
7:182.
7:182.
All the followers of Moses were not corrupt. Some among them were not only good themselves but also guided others to truth and acted justly. The Qur’an never condemns a people wholesale and indiscriminately.
7:182.
Commentary:
This verse makes it clear that all followers of Moses were not corrupt. There were some among them who guided men to truth and acted justly. The Quran never condemns a people wholesale. Its condemnation is confined only to such sections of a people as are corrupt and, therefore, deserve to be condemned. Whenever the Quran mentions the evil practices of a people, it never fails to refer also to the good qualities that some of its members are found to possess. Truly has the Quran said: And let not a people’s enmity incite you to act otherwise than with justice. Be always just; that is nearer to righteousness, and fear Allah. Surely, Allah is aware of what you do (5:9).
c
7:182.
b
7:182.
1049
Commentary:
This verse makes it clear that all followers of Moses were not corrupt. There were some among them who guided men to truth and acted justly. The Quran never condemns a people wholesale. Its condemnation is confined only to such sections of a people as are corrupt and, therefore, deserve to be condemned. Whenever the Quran mentions the evil practices of a people, it never fails to refer also to the good qualities that some of its members are found to possess. Truly has the Quran said: And let not a people’s enmity incite you to act otherwise than with justice. Be always just; that is nearer to righteousness, and fear Allah. Surely, Allah is aware of what you do (5:9).
a
7:182.
1061
All the followers of Moses were not corrupt. Some among them were not only good themselves but also guided others to truth and acted justly. The Qur’an never condemns a people wholesale and indiscriminately.
وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ
یعنی بنی اسرائیل میں سے۔
Commentary:
This verse shows how necessary it is to preach the truth to others. We must not fail to tell our brethren what is good for them and what is not. The thought that those in whom we inculcate the doing of good will not benefit by our advice should not deter us from doing our duty. Our preaching may or may not produce any good result, but we will have done our duty and will not be held answerable before God for neglecting to do what we should have done. The verse mentions two possible results of preaching and both are equally meritorious: (1) either our preaching will take effect and the people preached to will become righteous, or (2) we will at least have done our duty to God.
2
یعنی بنی اسرائیل میں سے۔
1054
Commentary:
This verse shows how necessary it is to preach the truth to others. We must not fail to tell our brethren what is good for them and what is not. The thought that those in whom we inculcate the doing of good will not benefit by our advice should not deter us from doing our duty. Our preaching may or may not produce any good result, but we will have done our duty and will not be held answerable before God for neglecting to do what we should have done. The verse mentions two possible results of preaching and both are equally meritorious: (1) either our preaching will take effect and the people preached to will become righteous, or (2) we will at least have done our duty to God.
وَمِمَّنْ خَلَقْنَآ أُمَّةٌ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ
7:160.
7:160.
7:160.
Commentary:
The verse does not mean that among the opponents of the Holy Prophet there were "people who guided men with truth and did justice therewith". What it means is that among God’s creatures there are men who not only themselves are rightly guided and practise justice but also enjoin others to do the same; and the verse hints that it behoves other people to follow their example. The reference obviously is to those who accepted the Holy Prophet; or the verse may refer to God-fearing people who lived before Islam.
d
7:160.
a
7:160.
1068
Commentary:
The verse does not mean that among the opponents of the Holy Prophet there were "people who guided men with truth and did justice therewith". What it means is that among God’s creatures there are men who not only themselves are rightly guided and practise justice but also enjoin others to do the same; and the verse hints that it behoves other people to follow their example. The reference obviously is to those who accepted the Holy Prophet; or the verse may refer to God-fearing people who lived before Islam.
d
7:160.
وَلَا تَكُونُوا۟ كَٱلَّتِى نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ أَنكَٰثًا تَتَّخِذُونَ أَيْمَٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
یعنی حق و باطل کا فرق تم پر کھل جائے گا۔
16:95.
This and the preceding verse lay the greatest stress on the inviolability of oaths which should be observed at all costs.
The Arabic expression is capable of three interpretations:
(1) Because one people (non-Muslims) are stronger and wealthier than the other people (Muslims), i.e. Muslims should not put other stronger people out of their guard by concluding with them a peace treaty, thus biding their time till a favourable opportunity arises and they are strong enough to dishonour it.
(2) For fear lest one people (non-Muslims) should become stronger and wealthier than the other people (Muslims).
(3) So that one people (Muslims) should become stronger than the other people (non-Muslims), i.e. Muslims should not make a treaty with non-Muslims with this object in view that by taking advantage of it they should add to their own strength and break it when they find themselves stronger than non-Muslims.
16:95.
Important Words:
انکاثا (pieces) is the plural of نکث (nikthun) which is derived from نکث (nakatha). They say نکث الحبل i.e. he untwisted the end of a rope. نکث العھد means, he broke the covenant. نکث السواک means, he made the head of the tooth-stick to be disintegrated, dis-united, or separated, in its fibres (Lane & Aqrab).
دخلا (means of deceit) is derived from دخل which means, he or it entered or went or got in. دخل (dakhalun) means, a thing that enters into another thing and is not of it; people or persons who assert their relationship to those of whom they are not; badness, corruptness or unsoundness; or a bad, a corrupt or an unsound state or quality. They say فی عقله دخلi.e. in his intellect is an unsoundness; rottenness; leanness or emaciation; perfidiousness, faithlessness or treachery; deceit, guile or circumvention. The Quranic expression ولا تتخذوا ایمانکم دخلا بینکم means, And make ye not your oaths to be a means of deceit or guile or circumvention between you. (Lane & Aqrab).
اربی (more powerful) is derived from ربا which means, it (the thing) increased or augmented; it increased by usury; ربت الارض means, the ground became large and swelled. اربیت means, I took more than I gave. اربی علی الخمیس ونحوھا means, he exceeded the age of fifty and the like. رباmeans, an excess and an addition. اربی means, more numerous, and more abundant in wealth (Lane & Aqrab).
Commentary:
This verse may be taken as a continuation of the subject matter of the previous verse or it may be understood to deal with a new subject. If it be taken as a continuation of the subject of the previous verse, it contains a warning to believers not to break covenants they have made with one another, for if solemn pledges are broken mutual trust disappears and the unity of the community becomes disintegrated. In fact, the strict observance of covenants and fulfilment of promises are really indispensable for the maintenance of communal concord and unity; for communal concord depends on mutual cooperation and the doing of good to one another. But these things are possible only when men abide by their promises and pledges. If promises solemnly made are not kept, general distrust prevails and the result is total disintegration of the unity of the community.
The verse may not only refer to the covenants which individuals make with one another, but may also comprise that solemn compact which Muslims make at the hands of their Imam or Khalifah, binding themselves to obey him and under his guidance to strive for the progress of the community and the Faith. The Faithful are warned in this verse that since God has organized them into a united and disciplined community under one Leader to whom they have sworn allegiance, they should remain true to him and refrain from creating discord. If they failed to live up to their high ideals, Islam would lose the prestige and power it has gained through their sacrifices. The verse also teaches the great truth, which Muslim statesmen and leaders may well bear in mind, that discord created by a few individuals breaks up a whole organization and all the labour expended on the organization of the community is wasted and fresh and renewed efforts have to be made to reorganize it. They should therefore be always on their guard against mischief-makers because if they allowed their organization to be broken up, they would be like that foolish woman who, "after having made it strong, breaks her yarn into pieces".
The verse seems also to refer to compacts which Muslims in future were destined to make with other nations. In that case, it would be taken as having started a new subject and the Muslims would be regarded as having been enjoined to remain faithful to their treaties, for it is on the strict observance of treaties that the peace of the world depends. The words, you make your oaths to be a means of deceit between you, refer not only to compacts which individuals make with one another but also to the treaties which nations make with one another. Both are inviolable and both must be strictly observed.
The words ان تکون امة ھی اربی من امة may be interpreted in three different ways: (1) because one people (non-Muslims) are stronger and wealthier than the other people (Muslims) i.e. to gain time by hoodwinking the stronger party; (2) lest one people (non-Muslims) should become stronger and wealthier than the other people (Muslims) i.e. to exploit the weaker party; and (3) that one people (Muslims) may become stronger and wealthier than the other people (non-Muslims) i.e. to weaken the stronger party. According to the first rendering, the verse would mean that Muslims should not use the treaties which they make with another nation in order to deceive them because they happen to be stronger in numbers and resources. That is to say, Muslims should not seek to put other people off their guard by concluding with them a treaty of peace, thus biding their time till a favourable opportunity arises and they are strong enough to dishonour their treaty.
According to the second rendering, the verse would mean that Muslims should not make treaties with a weaker nation with the evil intent of exploiting it and fraudulently taking possession of its country. According to the third rendering, however, the verse would mean that Muslims should not make treaties with other people with the object of weakening their strength or impeding their progress. These are the noble and sublime Islamic teachings with regard to the sacredness and inviolability of international treaties. To see one’s country great and powerful is a natural desire but under no circumstances is it permissible to Muslims to achieve it at the cost of treaties solemnly made or by fraudulent means. Treaties should be entered into with the noble object of maintaining international peace, and not for deceiving or harming other nations. The West may well learn a lesson from this noble teaching of the Quran.
The words, Surely, Allah tries you therewith, mean that such opportunities come as a trial, and God will see whether Muslims act upon the moral precepts of Islam or are led astray by the love of the world and imitate the example of other people. These teachings furnish remarkable evidence of the truth of the Quran and of the supremacy of Islam over other religions. The verse was revealed at Mecca, when Muslims did not possess even a single yard of land, but they were given teachings which were meant to guide the conduct of leaders of great nations and rulers of empires, and the instructions given were so noble and sublime that it was not possible to deny their superiority over other similar teachings. All the unrest and lack of trust so widespread among the nations of the world today is due to non-observance of these teachings.
d
16:95.
687
此节以及前节经文极为强调不可违背誓言, 应该不惜任何代价来遵守誓言。
1
یعنی حق و باطل کا فرق تم پر کھل جائے گا۔
a
16:95.
1893
Important Words:
انکاثا (pieces) is the plural of نکث (nikthun) which is derived from نکث (nakatha). They say نکث الحبل i.e. he untwisted the end of a rope. نکث العھد means, he broke the covenant. نکث السواک means, he made the head of the tooth-stick to be disintegrated, dis-united, or separated, in its fibres (Lane & Aqrab).
دخلا (means of deceit) is derived from دخل which means, he or it entered or went or got in. دخل (dakhalun) means, a thing that enters into another thing and is not of it; people or persons who assert their relationship to those of whom they are not; badness, corruptness or unsoundness; or a bad, a corrupt or an unsound state or quality. They say فی عقله دخلi.e. in his intellect is an unsoundness; rottenness; leanness or emaciation; perfidiousness, faithlessness or treachery; deceit, guile or circumvention. The Quranic expression ولا تتخذوا ایمانکم دخلا بینکم means, And make ye not your oaths to be a means of deceit or guile or circumvention between you. (Lane & Aqrab).
اربی (more powerful) is derived from ربا which means, it (the thing) increased or augmented; it increased by usury; ربت الارض means, the ground became large and swelled. اربیت means, I took more than I gave. اربی علی الخمیس ونحوھا means, he exceeded the age of fifty and the like. رباmeans, an excess and an addition. اربی means, more numerous, and more abundant in wealth (Lane & Aqrab).
Commentary:
This verse may be taken as a continuation of the subject matter of the previous verse or it may be understood to deal with a new subject. If it be taken as a continuation of the subject of the previous verse, it contains a warning to believers not to break covenants they have made with one another, for if solemn pledges are broken mutual trust disappears and the unity of the community becomes disintegrated. In fact, the strict observance of covenants and fulfilment of promises are really indispensable for the maintenance of communal concord and unity; for communal concord depends on mutual cooperation and the doing of good to one another. But these things are possible only when men abide by their promises and pledges. If promises solemnly made are not kept, general distrust prevails and the result is total disintegration of the unity of the community.
The verse may not only refer to the covenants which individuals make with one another, but may also comprise that solemn compact which Muslims make at the hands of their Imam or Khalifah, binding themselves to obey him and under his guidance to strive for the progress of the community and the Faith. The Faithful are warned in this verse that since God has organized them into a united and disciplined community under one Leader to whom they have sworn allegiance, they should remain true to him and refrain from creating discord. If they failed to live up to their high ideals, Islam would lose the prestige and power it has gained through their sacrifices. The verse also teaches the great truth, which Muslim statesmen and leaders may well bear in mind, that discord created by a few individuals breaks up a whole organization and all the labour expended on the organization of the community is wasted and fresh and renewed efforts have to be made to reorganize it. They should therefore be always on their guard against mischief-makers because if they allowed their organization to be broken up, they would be like that foolish woman who, "after having made it strong, breaks her yarn into pieces".
The verse seems also to refer to compacts which Muslims in future were destined to make with other nations. In that case, it would be taken as having started a new subject and the Muslims would be regarded as having been enjoined to remain faithful to their treaties, for it is on the strict observance of treaties that the peace of the world depends. The words, you make your oaths to be a means of deceit between you, refer not only to compacts which individuals make with one another but also to the treaties which nations make with one another. Both are inviolable and both must be strictly observed.
The words ان تکون امة ھی اربی من امة may be interpreted in three different ways: (1) because one people (non-Muslims) are stronger and wealthier than the other people (Muslims) i.e. to gain time by hoodwinking the stronger party; (2) lest one people (non-Muslims) should become stronger and wealthier than the other people (Muslims) i.e. to exploit the weaker party; and (3) that one people (Muslims) may become stronger and wealthier than the other people (non-Muslims) i.e. to weaken the stronger party. According to the first rendering, the verse would mean that Muslims should not use the treaties which they make with another nation in order to deceive them because they happen to be stronger in numbers and resources. That is to say, Muslims should not seek to put other people off their guard by concluding with them a treaty of peace, thus biding their time till a favourable opportunity arises and they are strong enough to dishonour their treaty.
According to the second rendering, the verse would mean that Muslims should not make treaties with a weaker nation with the evil intent of exploiting it and fraudulently taking possession of its country. According to the third rendering, however, the verse would mean that Muslims should not make treaties with other people with the object of weakening their strength or impeding their progress. These are the noble and sublime Islamic teachings with regard to the sacredness and inviolability of international treaties. To see one’s country great and powerful is a natural desire but under no circumstances is it permissible to Muslims to achieve it at the cost of treaties solemnly made or by fraudulent means. Treaties should be entered into with the noble object of maintaining international peace, and not for deceiving or harming other nations. The West may well learn a lesson from this noble teaching of the Quran.
The words, Surely, Allah tries you therewith, mean that such opportunities come as a trial, and God will see whether Muslims act upon the moral precepts of Islam or are led astray by the love of the world and imitate the example of other people. These teachings furnish remarkable evidence of the truth of the Quran and of the supremacy of Islam over other religions. The verse was revealed at Mecca, when Muslims did not possess even a single yard of land, but they were given teachings which were meant to guide the conduct of leaders of great nations and rulers of empires, and the instructions given were so noble and sublime that it was not possible to deny their superiority over other similar teachings. All the unrest and lack of trust so widespread among the nations of the world today is due to non-observance of these teachings.
b
16:95.
1572
This and the preceding verse lay the greatest stress on the inviolability of oaths which should be observed at all costs.
1573
The Arabic expression is capable of three interpretations:
(1) Because one people (non-Muslims) are stronger and wealthier than the other people (Muslims), i.e. Muslims should not put other stronger people out of their guard by concluding with them a peace treaty, thus biding their time till a favourable opportunity arises and they are strong enough to dishonour it.
(2) For fear lest one people (non-Muslims) should become stronger and wealthier than the other people (Muslims).
(3) So that one people (Muslims) should become stronger than the other people (non-Muslims), i.e. Muslims should not make a treaty with non-Muslims with this object in view that by taking advantage of it they should add to their own strength and break it when they find themselves stronger than non-Muslims.