فَہُمۡ
Appears 40 times in Quran
Occurrences in Quran
Found 40 verses containing "فَہُمۡ".
صُمٌّۢ بُکۡمٌ عُمۡیٌ فَہُمۡ لَا یَرۡجِعُوۡنَ
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53-54; 43:41.
As they turned a deaf ear to the Prophet’s admonition and did not express their doubts to have them dispelled and had become insensitive to the progress that Islam was making before their very eyes, they are spoken of as deaf, dumb and blind.
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53, 54; 43:41.
Important Words:
صم (deaf persons) which is the plural of اصم (a deaf man) is derived from صم. They say صم القارورة i.e. he put a stopper into the mouth of the bottle. صم means, his ear became closed up, or he became deaf, or he had a heaviness of hearing. اصمmeans, one who has a stoppage of the ear and heaviness of hearing. رجل اصم also means, a man whom one does not hope to win over and who will not be turned back from the object of his desire. The word also signifies one who persists in his evil course (Aqrab).
بكم (dumb persons) which is the plural of ابكم (a dumb man) is derived from بكم (bakima), i.e. he became dumb. بكم(bakuma) means, he kept silent intentionally. ابكم means, one who is dumb either by natural conformation or from inability to express himself; or, one not having ability to find words, though possessing the faculty of speech (Taj).
عمی (blind persons) which is the plural of اعمی (a blind person) is derived from عمی i.e. he became totally blind. اعمی means, one physically blind of both eyes; or one blind in respect of mental vision (Aqrab). See also 2:16.
Commentary:
The verse aptly describes the mental condition of the class of hypocrites mentioned in the previous verse. The first cause of their going astray was that they had turned a deaf ear to the admonitions of the Prophet. Secondly, they did not give straightforward expression to their doubts to have them dispelled. Exaggerated pride and self-esteem prevented them from asking questions. Lastly, they had become insensitive to the progress Islam was making and the change it had effected in its followers. As they made no use of their ears, their tongues and their eyes, they are spoken of as deaf, dumb and blind.
The words, they will not return, point to an important truth. Man is born with a pure nature—the nature of Islam—and it is only by his evil deeds that he corrupts himself. So the words, they will not return, allude to the fact that these men have strayed away from their original good nature, and though God is calling them back to the pristine purity of their nature, they will not return.
a
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53,54; 43:41.
29J
由于他们不听从穆圣的告诫, 并不表示他们的疑虑已被驱散, 对伊斯兰教在他们眼前的进展一点也感觉不到, 所以说他们好像聋的、哑的和瞎的。
a
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53, 54; 43:41.
25
Important Words:
صم (deaf persons) which is the plural of اصم (a deaf man) is derived from صم. They say صم القارورة i.e. he put a stopper into the mouth of the bottle. صم means, his ear became closed up, or he became deaf, or he had a heaviness of hearing. اصمmeans, one who has a stoppage of the ear and heaviness of hearing. رجل اصم also means, a man whom one does not hope to win over and who will not be turned back from the object of his desire. The word also signifies one who persists in his evil course (Aqrab).
بكم (dumb persons) which is the plural of ابكم (a dumb man) is derived from بكم (bakima), i.e. he became dumb. بكم(bakuma) means, he kept silent intentionally. ابكم means, one who is dumb either by natural conformation or from inability to express himself; or, one not having ability to find words, though possessing the faculty of speech (Taj).
عمی (blind persons) which is the plural of اعمی (a blind person) is derived from عمی i.e. he became totally blind. اعمی means, one physically blind of both eyes; or one blind in respect of mental vision (Aqrab). See also 2:16.
Commentary:
The verse aptly describes the mental condition of the class of hypocrites mentioned in the previous verse. The first cause of their going astray was that they had turned a deaf ear to the admonitions of the Prophet. Secondly, they did not give straightforward expression to their doubts to have them dispelled. Exaggerated pride and self-esteem prevented them from asking questions. Lastly, they had become insensitive to the progress Islam was making and the change it had effected in its followers. As they made no use of their ears, their tongues and their eyes, they are spoken of as deaf, dumb and blind.
The words, they will not return, point to an important truth. Man is born with a pure nature—the nature of Islam—and it is only by his evil deeds that he corrupts himself. So the words, they will not return, allude to the fact that these men have strayed away from their original good nature, and though God is calling them back to the pristine purity of their nature, they will not return.
c
2:172; 6:40; 7:180; 8:23; 10:43; 11:25; 17:98; 21:46; 27:81; 30:53-54; 43:41.
38
As they turned a deaf ear to the Prophet’s admonition and did not express their doubts to have them dispelled and had become insensitive to the progress that Islam was making before their very eyes, they are spoken of as deaf, dumb and blind.
وَمَاۤ اَنۡتَ بِہٰدِی الۡعُمۡیِ عَنۡ ضَلٰلَتِہِمۡ ۖ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَہُمۡ مُّسۡلِمُوۡنَ
10:44; 30:54.
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
10:44; 30:54.
10:44; 30:54.
c
10:44; 30:54.
1
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
c
10:44; 30:54.
a
10:44; 30:54.
وَیَوۡمَ نَحۡشُرُ مِنۡ کُلِّ اُمَّۃٍ فَوۡجًا مِّمَّنۡ یُّکَذِّبُ بِاٰیٰتِنَا فَہُمۡ یُوۡزَعُوۡنَ
25:18; 67:9.
25:18; 67:9.
25:18; 67:9.
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
a
25:18; 67:9.
a
25:18; 67:9.
2867
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
b
25:18; 67:9.
وَوَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ بِمَا ظَلَمُوۡا فَہُمۡ لَا یَنۡطِقُوۡنَ
他们将没有力量来防范自己的罪行。对他们的指控是十分正确的, 而显示的迹象是不可能抵御的, 因此, 他们将遭受惩罚。
یعنی کوئی دلیل اپنی مخالفت کی پیش نہ کر سکیں گے۔
They will not be able to put in defence of their misdeeds. The charge against them being quite true and manifest will be incapable of being defended, and so the sentence of punishment will be passed against them.
Commentary:
The expression "they will be speechless" means, "they will not be able to put in a defence for their misdeeds." The charge against them being quite true and clear will be incapable of being defended and so the sentence of punishment will be passed against them.
956
他们将没有力量来防范自己的罪行。对他们的指控是十分正确的, 而显示的迹象是不可能抵御的, 因此, 他们将遭受惩罚。
2
یعنی کوئی دلیل اپنی مخالفت کی پیش نہ کر سکیں گے۔
2869
Commentary:
The expression "they will be speechless" means, "they will not be able to put in a defence for their misdeeds." The charge against them being quite true and clear will be incapable of being defended and so the sentence of punishment will be passed against them.
2192
They will not be able to put in defence of their misdeeds. The charge against them being quite true and manifest will be incapable of being defended, and so the sentence of punishment will be passed against them.
فَعَمِیَتۡ عَلَیۡہِمُ الۡاَنۡۢبَآءُ یَوۡمَئِذٍ فَہُمۡ لَا یَتَسَآءَلُوۡنَ
Anba’ (excuses) is the plural of Naba’ which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defence.
‘Amiya ‘Alaihil-Amru means, the affair became obscure or confused to him (Lane).
Important Words:
عمیت (will become obscure) is formed from عمی which means, he was or became blind; he was or became spiritually blind; he failed to see a thing; he was or became stupid or ignorant. They say عمی علیه الامر i.e. the affair became obscure or confused to him. عمیت الاخبار عن فلان means, news or information became hidden to such a one (Aqrab & Lane).
انباء (excuses) is the plural of نبأ which means, important news; information; message; excuse (Lane, Aqrab & Kulliyyat). See also 6:6.
Commentary:
The verse means to say that at the time of reckoning the disbelievers will be in utter confusion and despair and will be completely at a loss how to defend themselves. The untenability of all false pleas and excuses will become manifest to them, and they will not be allowed to consult each other for the sake of preparing their defence.
2923
Important Words:
عمیت (will become obscure) is formed from عمی which means, he was or became blind; he was or became spiritually blind; he failed to see a thing; he was or became stupid or ignorant. They say عمی علیه الامر i.e. the affair became obscure or confused to him. عمیت الاخبار عن فلان means, news or information became hidden to such a one (Aqrab & Lane).
انباء (excuses) is the plural of نبأ which means, important news; information; message; excuse (Lane, Aqrab & Kulliyyat). See also 6:6.
Commentary:
The verse means to say that at the time of reckoning the disbelievers will be in utter confusion and despair and will be completely at a loss how to defend themselves. The untenability of all false pleas and excuses will become manifest to them, and they will not be allowed to consult each other for the sake of preparing their defence.
2227
Anba’ (excuses) is the plural of Naba’ which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defence.
2228
‘Amiya ‘Alaihil-Amru means, the affair became obscure or confused to him (Lane).
وَمَثَلُ الَّذِیۡنَ کَفَرُوۡا کَمَثَلِ الَّذِیۡ یَنۡعِقُ بِمَا لَا یَسۡمَعُ اِلَّا دُعَآءً وَّنِدَآءً ۚ صُمٌّۢ بُکۡمٌ عُمۡیٌ فَہُمۡ لَا یَعۡقِلُوۡنَ
2:19.
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
See 2:19.
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
See 2:19.
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
f
2:19.
3
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
4
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
b
See 2:19.
178
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
c
See 2:19.
196
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
۞ وَلَکُمۡ نِصۡفُ مَا تَرَکَ اَزۡوٰجُکُمۡ اِنۡ لَّمۡ یَکُنۡ لَّہُنَّ وَلَدٌ ۚ فَاِنۡ کَانَ لَہُنَّ وَلَدٌ فَلَکُمُ الرُّبُعُ مِمَّا تَرَکۡنَ ۚ مِنۡۢ بَعۡدِ وَصِیَّۃٍ یُّوۡصِیۡنَ بِہَاۤ اَوۡ دَیۡنٍ ۚ وَلَہُنَّ الرُّبُعُ مِمَّا تَرَکۡتُمۡ اِنۡ لَّمۡ یَکُنۡ لَّکُمۡ وَلَدٌ ۚ فَاِنۡ کَانَ لَکُمۡ وَلَدٌ فَلَہُنَّ الثُّمُنُ مِمَّا تَرَکۡتُمۡ ۚ مِّنۡۢ بَعۡدِ وَصِیَّۃٍ تُوۡصُوۡنَ بِہَاۤ اَوۡ دَیۡنٍ ۗ وَاِنۡ کَانَ رَجُلٌ یُّوۡرَثُ کَلٰلَۃً اَوِ امۡرَاَۃٌ وَّلَہٗۤ اَخٌ اَوۡ اُخۡتٌ فَلِکُلِّ وٰحِدٍ مِّنۡہُمَا السُّدُسُ ۚ فَاِنۡ کَانُوۡۤا اَکۡثَرَ مِنۡ ذٰلِکَ فَہُمۡ شُرَکَآءُ فِی الثُّلُثِ ۚ مِنۡۢ بَعۡدِ وَصِیَّۃٍ یُّوۡصٰی بِہَاۤ اَوۡ دَیۡنٍ غَیۡرَ مُضَآرٍّ ۚ وَصِیَّۃً مِّنَ اللّٰہِ ۗ وَاللّٰہُ عَلِیۡمٌ حَلِیۡمٌ
4:177.
كَلَالَةْ (Kalalah) 是 (1) 一个身后没有父母, 也没有子女的人; (2) 一个既没有父亲, 也没有儿子的人。根据伊本•阿巴斯的解释, 他是一个没有儿子的人, 不管他的父亲是否活着。因此这里是该词的第三个词义 (Lane & مُفْرَدَات, Mufradat) Kalalah 的兄弟姐妹归三类: 第一类, 真正的兄弟姐妹--------同父母的子女 (这类兄弟姐妹从法律方面说称之为 اَعْيَانِی --------A‘yani); 第二类, 单属父亲一方的兄弟姐妹, 这类兄弟姐妹 (法律上称之为 عَلَّاتِی --------‘Allati); 第三类, 单属母亲一方的兄弟姐妹, 他 (她) 们的父亲与死者的父亲不是同一父亲 (这类兄弟姐妹法律上称之为 اَخْيَافِی --------Akhyafi)。在本节经文中所列举的指令正是属于上述最后一类;关于前两类兄弟姐妹的法律将在本章的最后一节经文中提到。分配给上述最后一类兄弟姐妹的份额比分配给前二类兄弟姐妹的份额要少, 理由是这一类兄弟姐妹单属母亲一方, 而另两类兄弟姐妹则属于与死者同一父亲的子女。在作为 كَلَالَةْ (Kalalah) 死去的人的财产中, 兄弟姐妹享有相等的分配份额, 在此情况下, 通常不按二比一之比例。
“不要立意损害任何人” 这句话很重要。意思是偿还债务不应由于分配遗产而受到损害。换句话说, 在分配遗产之前要先偿还债务。
کلالہ کے جن بہن بھائیوں کے وارث ہونے کی صورت بیان کی گئی ہے‘ وہ بہن بھائی ہیں جو ماں کی طرف سے ہوں۔
4:177.
Kalalah is (1) a person who leaves behind neither parent nor child, male or female; (2) a person who leaves behind neither father nor son. According to Ibn-e-‘Abbas he is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of the word (Lane & Mufradat). The brothers and sisters of a Kalalah fall under three heads: first, real brothers or sisters—offspring of the same parents (such brothers or sisters are technically known as A‘yani): secondly, brothers and sisters on the side of the father only (these are technically known as ‘Allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters are technically called Akhyafi). It is to the last mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters having been given i
The words. "without intent to cause injury to any one" are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests.
4:177.
Important Words:
کلالة (one who has neither parent nor child) is derived from کل i.e. he was or became fatigued, tired or wearied and could proceed no further; he was or became one having no child and no parent, the latter meaning being based on the former, as a person having no child or parent becomes, as it were, too fatigued for the racial march. کلالة is (1) a person who leaves behind neither father nor child, male or female; or (2) a person who leaves behind neither father nor son. According to Ibn ‘Abbas, کلالة is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of کلالة (Lane, Aqrab & Mufradat).
Commentary:
The first part of this verse determines the share of the husband and the wife in inheritance and needs no comment. The latter part deals with the case of a Kalalah, i.e. one who leaves neither parent nor child and whose property is inherited by his or her brother and sister. Now, if there is only one brother and one sister, each of them will get one-sixth. But if they are more than that, they will be sharers in one-third.
It should, however, be noted that in this respect brothers and sisters fall under three heads; firstly, real brothers or sisters, offspring of the same parents (such brothers or sisters are technically known as اعیانی a‘yani); secondly, brothers and sisters on the side of the father only (these are technically known as علاتی ‘allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters being technically called اخیافی akhyafi). It is to the last-mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters being given in the last verse of this Surah.
The reader will further note that the shares allotted to the brothers and sisters of the last-mentioned class are smaller than those allotted to the brothers and sisters of the first two classes, the reason being that the brothers and sisters of this class are on the side of the mother only, while the brothers and the sisters of the other two classes are the children of the same father as the deceased.
It is also noteworthy that in the property of a person who dies as a Kalalah, as mentioned in the present verse, both brothers and sisters have equal shares, the usual ratio of two to one not being observed in their case.
The words, "without prejudice to the debt", are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests. It was in compliance with this Quranic injunction that the Holy Prophet used to have the debts paid before the payment of bequests. The rights of other people must be safeguarded before any bequest made by the deceased is complied with. So strict was the Holy Prophet in these matters that he refused to perform the funeral service of the man whose debts were likely to remain unpaid.
It may incidentally be noted here that heirs are divided into two main groups:
1. ذووالفرائض (Dhawul-Fara’id), i.e. persons to whom Islam allots a fixed and definite share (1/2, 1/4, 1/8, 2/3, 1/3 or 1/6), or in the estate of a deceased person.
2. عصبات (‘Asabat), i.e. the heirs who receive the residue after the Dhawul-Fara’id have received their allotted shares.
It is, however, not necessary that a member of the first group should always remain a Dhul-Faridah. In certain cases, he may be both a Dhul-Faridah (sharer) and an ‘Asaba (residuary) and in other cases he may be simply an ‘Asaba.
The Dhawul-Fara’id (sharers) are 12 in number, four males and eight females. The males are: 1. father, 2. paternal grandfather, 3. husband and 4. half-brother on the maternal side. The females are: (1) daughter, (2) son’s daughter, (3) mother, (4) wife, (5) full sister, (6) half-sister on paternal side, (7) half-sister on maternal side, and (8) grandmother whether paternal or maternal.
The ‘Asabat (residuaries) are of four kinds: (1) ascendants of the deceased, i.e. father, paternal grandfather, etc. (2) descendants of the deceased, i.e. son, son’s son, etc. (3) descendants of the father of the deceased, i.e. full brother, brother’s son, etc. (4) descendants of the grandfather, i.e. full paternal uncle, paternal uncle’s son, etc.
a
4:177.
315
كَلَالَةْ (Kalalah) 是 (1) 一个身后没有父母, 也没有子女的人; (2) 一个既没有父亲, 也没有儿子的人。根据伊本•阿巴斯的解释, 他是一个没有儿子的人, 不管他的父亲是否活着。因此这里是该词的第三个词义 (Lane & مُفْرَدَات, Mufradat) Kalalah 的兄弟姐妹归三类: 第一类, 真正的兄弟姐妹--------同父母的子女 (这类兄弟姐妹从法律方面说称之为 اَعْيَانِی --------A‘yani); 第二类, 单属父亲一方的兄弟姐妹, 这类兄弟姐妹 (法律上称之为 عَلَّاتِی --------‘Allati); 第三类, 单属母亲一方的兄弟姐妹, 他 (她) 们的父亲与死者的父亲不是同一父亲 (这类兄弟姐妹法律上称之为 اَخْيَافِی --------Akhyafi)。在本节经文中所列举的指令正是属于上述最后一类;关于前两类兄弟姐妹的法律将在本章的最后一节经文中提到。分配给上述最后一类兄弟姐妹的份额比分配给前二类兄弟姐妹的份额要少, 理由是这一类兄弟姐妹单属母亲一方, 而另两类兄弟姐妹则属于与死者同一父亲的子女。在作为 كَلَالَةْ (Kalalah) 死去的人的财产中, 兄弟姐妹享有相等的分配份额, 在此情况下, 通常不按二比一之比例。
316
“不要立意损害任何人” 这句话很重要。意思是偿还债务不应由于分配遗产而受到损害。换句话说, 在分配遗产之前要先偿还债务。
1
کلالہ کے جن بہن بھائیوں کے وارث ہونے کی صورت بیان کی گئی ہے‘ وہ بہن بھائی ہیں جو ماں کی طرف سے ہوں۔
a
4:177.
495
Important Words:
کلالة (one who has neither parent nor child) is derived from کل i.e. he was or became fatigued, tired or wearied and could proceed no further; he was or became one having no child and no parent, the latter meaning being based on the former, as a person having no child or parent becomes, as it were, too fatigued for the racial march. کلالة is (1) a person who leaves behind neither father nor child, male or female; or (2) a person who leaves behind neither father nor son. According to Ibn ‘Abbas, کلالة is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of کلالة (Lane, Aqrab & Mufradat).
Commentary:
The first part of this verse determines the share of the husband and the wife in inheritance and needs no comment. The latter part deals with the case of a Kalalah, i.e. one who leaves neither parent nor child and whose property is inherited by his or her brother and sister. Now, if there is only one brother and one sister, each of them will get one-sixth. But if they are more than that, they will be sharers in one-third.
It should, however, be noted that in this respect brothers and sisters fall under three heads; firstly, real brothers or sisters, offspring of the same parents (such brothers or sisters are technically known as اعیانی a‘yani); secondly, brothers and sisters on the side of the father only (these are technically known as علاتی ‘allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters being technically called اخیافی akhyafi). It is to the last-mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters being given in the last verse of this Surah.
The reader will further note that the shares allotted to the brothers and sisters of the last-mentioned class are smaller than those allotted to the brothers and sisters of the first two classes, the reason being that the brothers and sisters of this class are on the side of the mother only, while the brothers and the sisters of the other two classes are the children of the same father as the deceased.
It is also noteworthy that in the property of a person who dies as a Kalalah, as mentioned in the present verse, both brothers and sisters have equal shares, the usual ratio of two to one not being observed in their case.
The words, "without prejudice to the debt", are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests. It was in compliance with this Quranic injunction that the Holy Prophet used to have the debts paid before the payment of bequests. The rights of other people must be safeguarded before any bequest made by the deceased is complied with. So strict was the Holy Prophet in these matters that he refused to perform the funeral service of the man whose debts were likely to remain unpaid.
It may incidentally be noted here that heirs are divided into two main groups:
1. ذووالفرائض (Dhawul-Fara’id), i.e. persons to whom Islam allots a fixed and definite share (1/2, 1/4, 1/8, 2/3, 1/3 or 1/6), or in the estate of a deceased person.
2. عصبات (‘Asabat), i.e. the heirs who receive the residue after the Dhawul-Fara’id have received their allotted shares.
It is, however, not necessary that a member of the first group should always remain a Dhul-Faridah. In certain cases, he may be both a Dhul-Faridah (sharer) and an ‘Asaba (residuary) and in other cases he may be simply an ‘Asaba.
The Dhawul-Fara’id (sharers) are 12 in number, four males and eight females. The males are: 1. father, 2. paternal grandfather, 3. husband and 4. half-brother on the maternal side. The females are: (1) daughter, (2) son’s daughter, (3) mother, (4) wife, (5) full sister, (6) half-sister on paternal side, (7) half-sister on maternal side, and (8) grandmother whether paternal or maternal.
The ‘Asabat (residuaries) are of four kinds: (1) ascendants of the deceased, i.e. father, paternal grandfather, etc. (2) descendants of the deceased, i.e. son, son’s son, etc. (3) descendants of the father of the deceased, i.e. full brother, brother’s son, etc. (4) descendants of the grandfather, i.e. full paternal uncle, paternal uncle’s son, etc.
a
4:177.
575
Kalalah is (1) a person who leaves behind neither parent nor child, male or female; (2) a person who leaves behind neither father nor son. According to Ibn-e-‘Abbas he is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of the word (Lane & Mufradat). The brothers and sisters of a Kalalah fall under three heads: first, real brothers or sisters—offspring of the same parents (such brothers or sisters are technically known as A‘yani): secondly, brothers and sisters on the side of the father only (these are technically known as ‘Allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters are technically called Akhyafi). It is to the last mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters having been given i
575A
The words. "without intent to cause injury to any one" are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَہُمۡ فِیۡ رَوۡضَۃٍ یُّحۡبَرُوۡنَ
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
Important Words:
یحبرون (they will be honoured and made happy) is formed from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. أحبرت الارض means, the herbage of the earth grew large. حبرہ means, he or it made him happy, joyful or glad; it affected him with happiness that made his face shine; he treated him with honour or with extraordinary honour (Lane & Aqrab).
Commentary:
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacles of spiritual and material glory and eminence is writ large on the face of history.
b
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
992
由于伊斯兰教的教导, 阿拉伯人如何从衰落的最低层升到精神和物质的光荣最高峰, 并在历史上大书特书他们的显赫地位。
a
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
3000
Important Words:
یحبرون (they will be honoured and made happy) is formed from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. أحبرت الارض means, the herbage of the earth grew large. حبرہ means, he or it made him happy, joyful or glad; it affected him with happiness that made his face shine; he treated him with honour or with extraordinary honour (Lane & Aqrab).
Commentary:
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacles of spiritual and material glory and eminence is writ large on the face of history.
b
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
2275
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.
قُل لِّمَنۡ مَّا فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۖ قُل لِّلّٰہِ ۚ کَتَبَ عَلٰی نَفۡسِہِ الرَّحۡمَۃَ ۚ لَیَجۡمَعَنَّکُمۡ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَا رَیۡبَ فِیۡہِ ۚ اَلَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ فَہُمۡ لَا یُؤۡمِنُوۡنَ
عربی لغت کے لحاظ سے اَلَّذِیْنَ خَسِرُوْا اَنْفُسَھُمْ کے معنے یہ بھی ہو سکتے ہیں کہ وہ لوگ جو گھاٹے میں پڑ گئے۔
یعنی ایمان سے محرومی خدا کی طرف سے نہیں ہوتی بلکہ انسان کے اپنے اعمال کی و جہ سے ہوتی ہے۔
6:55; 7:157.
3:10; 4:88; 45:27.
As all things in the heavens and the earth belong to Allah, the enemies of Faith also belong to Him. No one would like to destroy his own handiwork, much less would God do so. He is Merciful and grants respite to disbelievers in order that they may repent and be shown mercy.
6:55; 7:157.
3:10; 4:88; 45:27.
Important Words:
خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.
Commentary:
Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.
All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.
It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.
c
6:55; 7:157.
d
3:10; 4:88; 45:27.
416
因为天地间的一切事物都是安拉的, 伊斯兰教的敌人也是他的。没有人喜欢毁灭掉自己做出来的东西, 安拉更不喜欢这样做。他是永久仁慈的, 给不信的人以暂短的时间, 为了使他们悔悟并给予他们以仁慈的机会。
1
عربی لغت کے لحاظ سے اَلَّذِیْنَ خَسِرُوْا اَنْفُسَھُمْ کے معنے یہ بھی ہو سکتے ہیں کہ وہ لوگ جو گھاٹے میں پڑ گئے۔
2
یعنی ایمان سے محرومی خدا کی طرف سے نہیں ہوتی بلکہ انسان کے اپنے اعمال کی و جہ سے ہوتی ہے۔
b
6:55; 7:157.
c
3:10; 4:88; 45:27.
760
Important Words:
خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.
Commentary:
Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.
All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.
It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.
b
6:55; 7:157.
c
3:10; 4:88; 45:27.
828
As all things in the heavens and the earth belong to Allah, the enemies of Faith also belong to Him. No one would like to destroy his own handiwork, much less would God do so. He is Merciful and grants respite to disbelievers in order that they may repent and be shown mercy.
وَمَاۤ اَنۡتَ بِہٰدِ الۡعُمۡیِ عَنۡ ضَلٰلَتِہِمۡ ۖ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَہُمۡ مُّسۡلِمُوۡنَ
10:44; 27:82.
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
10:44; 27:82.
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
b
10:44; 27:82.
997
人类的命运由自己来创造或破坏。没有一个先知或安拉的降示能把他们引到安拉那里, 除非他们有听从真理的愿望。人类必须先有自己的主动性, 然后安拉才会给他们善报。
a
10:44; 27:82.
3027
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
d
10:44; 27:82.
2294
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
اَلَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَعۡرِفُوۡنَہٗ کَمَا یَعۡرِفُوۡنَ اَبۡنَآءَہُمُ ۘ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ فَہُمۡ لَا یُؤۡمِنُوۡنَ
2:147.
A Prophet (or for that matter anything pertaining to faith) is not recognized in the beginning. He is recognized only as a father recognizes his son, more as a matter of probability than of dead certainty. Faith must always begin in the region of the unseen.
2:147.
Commentary:
This verse describes the second way by which God bears testimony to the truth of the Holy Prophet, i.e. through the previous Scriptures. The previous Books contain prophecies which clearly apply to the Holy Prophet and definitely point him out as the Promised One, and it is by means of these prophecies that God bears witness to the truth of the Holy Prophet. It may be asked, if the People of the Book recognize the Holy Prophet as having come in fulfilment of the prophecies contained in their scriptures, why do they not accept him? This question the Quran answers in the words, But those who ruin their souls will not believe, meaning that the People of the Book will not believe because their souls are lost and they have no sense of honesty and faith left in them.
The words, Those to whom We gave the Book recognize him as they recognize their sons, are based on a very deep spiritual truth. A Prophet, or for that matter any object of faith, is not recognized in the beginning, as one recognizes the sun or the moon. He is recognized only as a father recognizes his son with great probability but not with dead certainty. Faith must always begin in the region of the unseen.
a
2:147.
420
一个先知 (或有关信仰的其他事物) 在开始时是看不出来的。他只是像父亲认识自己儿女那样被看出来, 是一件可能的事, 而不会是一件绝对肯定的事。信仰总是在看不见的领域里开始的。
a
2:147.
768
Commentary:
This verse describes the second way by which God bears testimony to the truth of the Holy Prophet, i.e. through the previous Scriptures. The previous Books contain prophecies which clearly apply to the Holy Prophet and definitely point him out as the Promised One, and it is by means of these prophecies that God bears witness to the truth of the Holy Prophet. It may be asked, if the People of the Book recognize the Holy Prophet as having come in fulfilment of the prophecies contained in their scriptures, why do they not accept him? This question the Quran answers in the words, But those who ruin their souls will not believe, meaning that the People of the Book will not believe because their souls are lost and they have no sense of honesty and faith left in them.
The words, Those to whom We gave the Book recognize him as they recognize their sons, are based on a very deep spiritual truth. A Prophet, or for that matter any object of faith, is not recognized in the beginning, as one recognizes the sun or the moon. He is recognized only as a father recognizes his son with great probability but not with dead certainty. Faith must always begin in the region of the unseen.
a
2:147.
834
A Prophet (or for that matter anything pertaining to faith) is not recognized in the beginning. He is recognized only as a father recognizes his son, more as a matter of probability than of dead certainty. Faith must always begin in the region of the unseen.
وَقَالُوۡا مَا فِیۡ بُطُوۡنِ ہٰذِہِ الۡاَنۡعٰمِ خَالِصَۃٌ لِّذُکُوۡرِنَا وَمُحَرَّمٌ عَلٰۤی اَزۡوٰجِنَا ۖ وَاِنۡ یَّکُنۡ مَّیۡتَۃً فَہُمۡ فِیۡہِ شُرَکَآءُ ۚ سَیَجۡزِیۡہِمۡ وَصۡفَہُمۡ ۚ اِنَّہٗ حَکِیۡمٌ عَلِیۡمٌ
Another absurd custom of the Arabs.
Commentary:
The verse refers to another absurd custom of the Arabs. The Divine attributes "Wise" and "All-Knowing" have been mentioned here to point out that the people got entangled in these foolish beliefs and practices because they turned away from the Wise and Knowing God and followed false deities and their foolish devotees.
879
Commentary:
The verse refers to another absurd custom of the Arabs. The Divine attributes "Wise" and "All-Knowing" have been mentioned here to point out that the people got entangled in these foolish beliefs and practices because they turned away from the Wise and Knowing God and followed false deities and their foolish devotees.
920
Another absurd custom of the Arabs.
اَوَلَمۡ یَہۡدِ لِلَّذِیۡنَ یَرِثُوۡنَ الۡاَرۡضَ مِنۡۢ بَعۡدِ اَہۡلِہَاۤ اَنۡ لَّوۡ نَشَآءُ اَصَبۡنٰہُمۡ بِذُنُوۡبِہِمۡ ۚ وَنَطۡبَعُ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَسۡمَعُوۡنَ
20:129; 32:27.
10:75; 16:109; 45:24.
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
a
20:129; 32:27.
b
10:75; 16:109; 45:24.
997
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
اِنَّ شَرَّ الدَّوَآبِّ عِنۡدَ اللّٰہِ الَّذِیۡنَ کَفَرُوۡا فَہُمۡ لَا یُؤۡمِنُوۡنَ
8:23; 98:7.
8:23; 98:7.
8:23; 98:7.
Commentary:
This verse explains 6:39, which says that the animals that move on the earth and the birds that fly in the air are better than the disbelievers; for, whereas animals and birds do not understand, because they lack the power of understanding, the disbelievers possess the power to understand and yet they fail to do so. See also 8:23.
b
8:23; 98:7.
b
8:23; 98:7.
1144
Commentary:
This verse explains 6:39, which says that the animals that move on the earth and the birds that fly in the air are better than the disbelievers; for, whereas animals and birds do not understand, because they lack the power of understanding, the disbelievers possess the power to understand and yet they fail to do so. See also 8:23.
c
8:23; 98:7.
اِنَّمَا یَسۡتَـٔۡذِنُکَ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَارۡتَابَتۡ قُلُوۡبُہُمۡ فَہُمۡ فِیۡ رَیۡبِہِمۡ یَتَرَدَّدُوۡنَ
رَضُوۡا بِاَنۡ یَّکُوۡنُوۡا مَعَ الۡخَوَالِفِ وَطُبِعَ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَفۡقَہُوۡنَ
قبائل کا لفظ قرآن مجید میں نہیں۔ لیکن ’’خَوَالِف‘‘ کا لفظ ہے جو یا تو جماعتوں کی جمع ہے یا عورتوں کی۔ چونکہ جماعتوں سے مراد قبائل ہیں اور انہی کا ذکر مناسب تھا۔ ہم نے خَوَالِف کے معنے پیچھے رہ جانے والے قبائل کے کر دئیے ہیں۔
9:81, 93.
6:26; 63:4.
Khawalif means, those who remain behind during war; or the women (or children) remaining behind in houses or tents. The word also signifies, bad or corrupt persons (Lane).
See {27}.
9:81, 93.
6:26; 63:4.
Important Words:
خوالف (womenfolk) is the plural of both خالف and خالفة which are active participles from the verb خلف which means, he remained or came after. خالف means, one who remains behind or after others, particularly in case of war, the word خالفةbeing its feminine gender. So خوالف means, those who remain behind during war; or the women (or children) remaining behind in houses or tents. The word also signifies, bad or corrupt persons (Lane). See also 7:70 & 170.
Commentary:
For the meaning of the words, their hearts are sealed, see 2:8 & 4:156.
a
9:81, 93.
b
6:26; 63:4.
1
قبائل کا لفظ قرآن مجید میں نہیں۔ لیکن ’’خَوَالِف‘‘ کا لفظ ہے جو یا تو جماعتوں کی جمع ہے یا عورتوں کی۔ چونکہ جماعتوں سے مراد قبائل ہیں اور انہی کا ذکر مناسب تھا۔ ہم نے خَوَالِف کے معنے پیچھے رہ جانے والے قبائل کے کر دئیے ہیں۔
a
9:81, 93.
b
6:26; 63:4.
1239
Important Words:
خوالف (womenfolk) is the plural of both خالف and خالفة which are active participles from the verb خلف which means, he remained or came after. خالف means, one who remains behind or after others, particularly in case of war, the word خالفةbeing its feminine gender. So خوالف means, those who remain behind during war; or the women (or children) remaining behind in houses or tents. The word also signifies, bad or corrupt persons (Lane). See also 7:70 & 170.
Commentary:
For the meaning of the words, their hearts are sealed, see 2:8 & 4:156.
a
9:81, 93.
b
6:26; 63:4.
1205
Khawalif means, those who remain behind during war; or the women (or children) remaining behind in houses or tents. The word also signifies, bad or corrupt persons (Lane).
1206
See {27}.
۞ اِنَّمَا السَّبِیۡلُ عَلَی الَّذِیۡنَ یَسۡتَـٔۡذِنُوۡنَکَ وَہُمۡ اَغۡنِیَآءُ ۚ رَضُوۡا بِاَنۡ یَّکُوۡنُوۡا مَعَ الۡخَوَالِفِ وَطَبَعَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَعۡلَمُوۡنَ
9:79, 87.
6:26; 9:87; 63:4.
Important Words:
For an explanation of the words, Set seal upon their hearts, see 2:8 & 4:156.
b
9:79, 87.
c
6:26; 9:87; 63:4.
a
9:79, 87.
b
6:26; 9:87; 63:4.
1243
Important Words:
For an explanation of the words, Set seal upon their hearts, see 2:8 & 4:156.
a
9:79, 87.
b
6:26; 9:87; 63:4.
قُلۡ اَرَءَیۡتُمۡ شُرَکَآءَکُمُ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ اَرُوۡنِیۡ مَاذَا خَلَقُوۡا مِنَ الۡاَرۡضِ اَمۡ لَہُمۡ شِرۡکٌ فِی السَّمٰوٰتِ اَمۡ اٰتَیۡنٰہُمۡ کِتٰبًا فَہُمۡ عَلٰی بَیِّنَتٍ مِّنۡہُ ۚ بَلۡ اِنۡ یَّعِدُ الظّٰلِمُوۡنَ بَعۡضُہُمۡ بَعۡضًا اِلَّا غُرُوۡرًا
34:28; 46:5.
34:28; 46:5.
34:28; 46:5.
Commentary:
As the Arabs, who were the first addressees of the Message of the Quran, were steeped in worst form of idolatry, God has exposed the futility of their polytheistic beliefs again and again in the Quran. In the present verse the idolaters are asked, why do they worship other gods beside Allah when these false gods have neither created any earthly thing nor have they made any contribution to the creation of the celestial bodies? They are further asked whether they have a revealed Book which gives them the authority to preach and promulgate their false beliefs. They should at least possess some reason or authority for their idolatrous beliefs and practices.
b
34:28; 46:5.
a
34:28; 46:5.
3207
Commentary:
As the Arabs, who were the first addressees of the Message of the Quran, were steeped in worst form of idolatry, God has exposed the futility of their polytheistic beliefs again and again in the Quran. In the present verse the idolaters are asked, why do they worship other gods beside Allah when these false gods have neither created any earthly thing nor have they made any contribution to the creation of the celestial bodies? They are further asked whether they have a revealed Book which gives them the authority to preach and promulgate their false beliefs. They should at least possess some reason or authority for their idolatrous beliefs and practices.
b
34:28; 46:5.
وَاللّٰہُ فَضَّلَ بَعۡضَکُمۡ عَلٰی بَعۡضٍ فِی الرِّزۡقِ ۚ فَمَا الَّذِیۡنَ فُضِّلُوۡا بِرَآدِّیۡ رِزۡقِہِمۡ عَلٰی مَا مَلَکَتۡ اَیۡمٰنُہُمۡ فَہُمۡ فِیۡہِ سَوَآءٌ ۚ اَفَبِنِعۡمَۃِ اللّٰہِ یَجۡحَدُوۡنَ
24:23; 30:29.
在每一个时期, 某些人或民族靠他们超人的智慧和辛勤的劳动胜过和控制别人或别的民族。这是既不公平的又非正义的, 只要不太幸运的民族也获得适当的机会, 利用自己的才能和智慧为生活挣得好东西。但是, “富者” 总是坚决反对 “不富者” 努力改善他们的状况和分享他们享有的权力和特权。为了使世界不受那些掌握权力和特权的人的暴政统治, 为了向真正优秀有才能的人敞开进步和发展的大门从而在人类中恢复公正和平等, 安拉培养出复兴者。他们的出现预示一个新纪元的到来, 贫困者和 “不富者” 获得归还给他们的权利。本节经文简明地却极好地奠定了私人所有权的法律。从另一方面, 通过在 “他们的给养” 这一用语中, 强调 “转让给” 这个词, 伊斯兰教承认私人所有权。鉴于这一点, 通过使用 “转让给” 这几个字。伊斯兰教也奠定了全人类本身所拥有的一切东西的集体所有权的原则。因为只是那个本属於他的东西才能转让给他。事实上,
«古兰经» 承认一切东西的双重所有权。即个人拥有被认为是通过劳动汗水挣得的财产权, 以及作为人类拥有全人类的财产权。实际上, 伊斯兰教既不主张不受限制的私人所有权, 也不主张完全不受限制地拥有国家财富和生产资料。它采纳中间方针。
24:23; 30:29.
In every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence to earn the good things of life. But the "haves" have always set their face against all attempts on the part of the "have-nots" to better their condition and to have a share in the power and privileges they enjoy. In order to save the world from the tyranny of those in possession of power and privileges and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind, God raises Reformers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them. Briefly, but very beautifully, the verse has laid down the Islamic law with regard to private ownership. Whereas on t
The expression clearly includes all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
24:23; 30:29.
Commentary:
This verse contains another very important argument in favour of Divine revelation. The object and purpose of Divineguidance, it says, is not only to bring about reformation in religious beliefs and doctrines but also to maintain a just balance in the distribution of material wealth and political rights and power. It is a divine law that in every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence for earning the good things of life. But the "haves" have always set their face against all attempts by the "have-nots" to better their material condition and to have a share in the power and privileges the "haves" enjoy. The only way to save the world from the tyranny of those in possession of power and privilege and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind is that God should send His Messengers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them.
So when people become separated from the era of a Prophet by a long time and vested interests grow and become entrenched and power and privileges flow from father to son and common people are denied all share in the government and even so-called religious leaders come to trade upon the superstitious fears of their followers and monopolize all religious authority and common men are not even considered competent to be consulted on religious or secular matters, God raises a Prophet who wages a relentless war against this tyranny and untruth and the so-called leaders who held the reins of power in their hands on the plea of supposed superior abilities are dethroned and man begins to breathe in an atmosphere of true freedom.
Briefly but very beautifully the verse has laid down the Islamic law with regard to private ownership. Whereas on the one hand Islam has recognized the right of private ownership by emphasizing the word their in the expression, "of their worldly gifts", it has, by using the words "will restore" (برادی) also accepted the principle of the collective ownership of all things by all human beings as such, because only that thing is "restored" to another person which belongs to him. In fact, Islam has accepted the principle of dual ownership of everything—the right of possession of a property by the person who earns it and the right in the possession of that property of all human beings as human beings. Moreover, by its institution of Zakah, the prohibition about hoarding wealth and taking and giving of interest, Islam has sought to prevent the accumulation of wealth in a few hands and thus by its free circulation has kept the avenues of progress equally open for all men. Islam, in reality, neither believes in the right of unrestricted private ownership nor in complete and unreserved possession of wealth and the means of its production by the State. It adopts the middle course.
Ordinarily, the words "whom their right hands possess" mean slaves, and in the Quran these words have generally been used in this sense; but they possess a much wider significance and include all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
d
24:23; 30:29.
682
在每一个时期, 某些人或民族靠他们超人的智慧和辛勤的劳动胜过和控制别人或别的民族。这是既不公平的又非正义的, 只要不太幸运的民族也获得适当的机会, 利用自己的才能和智慧为生活挣得好东西。但是, “富者” 总是坚决反对 “不富者” 努力改善他们的状况和分享他们享有的权力和特权。为了使世界不受那些掌握权力和特权的人的暴政统治, 为了向真正优秀有才能的人敞开进步和发展的大门从而在人类中恢复公正和平等, 安拉培养出复兴者。他们的出现预示一个新纪元的到来, 贫困者和 “不富者” 获得归还给他们的权利。本节经文简明地却极好地奠定了私人所有权的法律。从另一方面, 通过在 “他们的给养” 这一用语中, 强调 “转让给” 这个词, 伊斯兰教承认私人所有权。鉴于这一点, 通过使用 “转让给” 这几个字。伊斯兰教也奠定了全人类本身所拥有的一切东西的集体所有权的原则。因为只是那个本属於他的东西才能转让给他。事实上,
«古兰经» 承认一切东西的双重所有权。即个人拥有被认为是通过劳动汗水挣得的财产权, 以及作为人类拥有全人类的财产权。实际上, 伊斯兰教既不主张不受限制的私人所有权, 也不主张完全不受限制地拥有国家财富和生产资料。它采纳中间方针。
a
24:23; 30:29.
1872
Commentary:
This verse contains another very important argument in favour of Divine revelation. The object and purpose of Divineguidance, it says, is not only to bring about reformation in religious beliefs and doctrines but also to maintain a just balance in the distribution of material wealth and political rights and power. It is a divine law that in every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence for earning the good things of life. But the "haves" have always set their face against all attempts by the "have-nots" to better their material condition and to have a share in the power and privileges the "haves" enjoy. The only way to save the world from the tyranny of those in possession of power and privilege and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind is that God should send His Messengers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them.
So when people become separated from the era of a Prophet by a long time and vested interests grow and become entrenched and power and privileges flow from father to son and common people are denied all share in the government and even so-called religious leaders come to trade upon the superstitious fears of their followers and monopolize all religious authority and common men are not even considered competent to be consulted on religious or secular matters, God raises a Prophet who wages a relentless war against this tyranny and untruth and the so-called leaders who held the reins of power in their hands on the plea of supposed superior abilities are dethroned and man begins to breathe in an atmosphere of true freedom.
Briefly but very beautifully the verse has laid down the Islamic law with regard to private ownership. Whereas on the one hand Islam has recognized the right of private ownership by emphasizing the word their in the expression, "of their worldly gifts", it has, by using the words "will restore" (برادی) also accepted the principle of the collective ownership of all things by all human beings as such, because only that thing is "restored" to another person which belongs to him. In fact, Islam has accepted the principle of dual ownership of everything—the right of possession of a property by the person who earns it and the right in the possession of that property of all human beings as human beings. Moreover, by its institution of Zakah, the prohibition about hoarding wealth and taking and giving of interest, Islam has sought to prevent the accumulation of wealth in a few hands and thus by its free circulation has kept the avenues of progress equally open for all men. Islam, in reality, neither believes in the right of unrestricted private ownership nor in complete and unreserved possession of wealth and the means of its production by the State. It adopts the middle course.
Ordinarily, the words "whom their right hands possess" mean slaves, and in the Quran these words have generally been used in this sense; but they possess a much wider significance and include all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
b
24:23; 30:29.
1558
In every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence to earn the good things of life. But the "haves" have always set their face against all attempts on the part of the "have-nots" to better their condition and to have a share in the power and privileges they enjoy. In order to save the world from the tyranny of those in possession of power and privileges and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind, God raises Reformers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them. Briefly, but very beautifully, the verse has laid down the Islamic law with regard to private ownership. Whereas on t
1559
The expression clearly includes all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
اَمِ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اٰلِہَۃً ۖ قُلۡ ہَاتُوۡا بُرۡہٰنَکُمۡ ۖ ہٰذَا ذِکۡرُ مَنۡ مَّعِیَ وَذِکۡرُ مَنۡ قَبۡلِیۡ ۗ بَلۡ اَکۡثَرُہُمۡ لَا یَعۡلَمُوۡنَ الۡحَقَّ ۖ فَہُمۡ مُّعۡرِضُوۡنَ
18:16; 23:118; 27:65.
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
18:16; 23:118; 27:65.
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
18:16; 23:118; 27:65.
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
a
18:16; 23:118; 27:65.
2365
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1880A
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
اَمۡ لَمۡ یَعۡرِفُوۡا رَسُوۡلَہُمۡ فَہُمۡ لَہٗ مُنۡکِرُوۡنَ
An appeal to the good sense and reasonableness of the opponents of the Holy Prophet has been made in this verse. They are told that his life lies like an open book before them. They are quite familiar with all its different phases. It is spotless. For years they have known him as an honest man, a model of virtue and uprightness and yet they dare ascribe falsehood to him. See also {1245}.
Commentary:
The verse embodies an appeal to the good sense and reasonableness of the opponents of the Holy Prophet. It tells them that his whole life lies like an open book before them. They are quite familiar with all its different phases. It is spotless. For years they have known him as an honest man, a model of virtue and uprightness and yet they dare ascribe falsehood to him. See also 10:17.
2557
Commentary:
The verse embodies an appeal to the good sense and reasonableness of the opponents of the Holy Prophet. It tells them that his whole life lies like an open book before them. They are quite familiar with all its different phases. It is spotless. For years they have known him as an honest man, a model of virtue and uprightness and yet they dare ascribe falsehood to him. See also 10:17.
2008
An appeal to the good sense and reasonableness of the opponents of the Holy Prophet has been made in this verse. They are told that his life lies like an open book before them. They are quite familiar with all its different phases. It is spotless. For years they have known him as an honest man, a model of virtue and uprightness and yet they dare ascribe falsehood to him. See also {1245}.
وَلَوِ اتَّبَعَ الۡحَقُّ اَہۡوَآءَہُمۡ لَفَسَدَتِ السَّمٰوٰتُ وَالۡاَرۡضُ وَمَنۡ فِیۡہِنَّ ۚ بَلۡ اَتَیۡنٰہُمۡ بِذِکۡرِہِمۡ فَہُمۡ عَنۡ ذِکۡرِہِمۡ مُّعۡرِضُوۡنَ
21:3.
21:3.
21:3.
Important Words:
ذکرھم (their admonition). ذکر means, remembrance or presence of a thing in the mind; admonition, exhortation, reminder; a book containing an exposition of religion; mentioning or relating a thing; praise or glorification of God; praying and supplicating to Him; dispraise or evil speech; praise or eulogy of another; eminence, nobility, honour (Aqrab & Lane). See also 12:105; 15:7; 16:45, etc.
Commentary:
The word الحق meaning "the Truth" here may refer to God or the Quran. As referring to the Quran the verse would mean that the law of nature will continue to work in the Holy Prophet’s favour and the caravan of truth will march on much against the wishes of disbelievers. The Quran is intended to bring its addressees honour and eminence but by refusing to accept it they are digging their grave with their own hands.
a
21:3.
a
21:3.
2559
Important Words:
ذکرھم (their admonition). ذکر means, remembrance or presence of a thing in the mind; admonition, exhortation, reminder; a book containing an exposition of religion; mentioning or relating a thing; praise or glorification of God; praying and supplicating to Him; dispraise or evil speech; praise or eulogy of another; eminence, nobility, honour (Aqrab & Lane). See also 12:105; 15:7; 16:45, etc.
Commentary:
The word الحق meaning "the Truth" here may refer to God or the Quran. As referring to the Quran the verse would mean that the law of nature will continue to work in the Holy Prophet’s favour and the caravan of truth will march on much against the wishes of disbelievers. The Quran is intended to bring its addressees honour and eminence but by refusing to accept it they are digging their grave with their own hands.
c
21:3.
اَوَلَمۡ یَرَوۡا اَنَّا خَلَقۡنَا لَہُمۡ مِّمَّا عَمِلَتۡ اَیۡدِیۡنَاۤ اَنۡعٰمًا فَہُمۡ لَہَا مٰلِکُوۡنَ
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
3261
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
2462
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
وَحُشِرَ لِسُلَیۡمٰنَ جُنُوۡدُہٗ مِنَ الۡجِنِّ وَالۡاِنۡسِ وَالطَّیۡرِ فَہُمۡ یُوۡزَعُوۡنَ
38:19, 20.
这里 جِن (Jinn, 精纳) 可以意指山岳或野蛮部族, 现在注释的这节经文应当和 21:83; 34:13 和 38:38 节经文一起看。看来他指的是素莱曼军队的军事人员。جِن (精纳)、 اِنْس (Ins, 人) 和 طَیْر (Tair, 鸟--------可能代表他的军队的三个部门。本节经文和 34:13 节文中, 精纳这个单词用来代表这一军队中的一个特殊部份; 而在 21:83 和 38:38 节文中恶魔这个单词用来代表这同一阶层的人。看来素莱曼降服和征服了某些野蛮部族, 这近乎包括了这两个单词的含义。精纳和恶魔组成了他军队的主要部分并为他做其他各种各样艰苦的工作。“鸟” 这一单词意指疾驰的马匹, 可能代表素莱曼的骑兵。该单词的词义在 38:32-34 节经文中找到确证, 文中说素莱曼极喜欢马匹。因此, “精纳” 和 “人” 代表素莱曼的步兵, 而 “鸟” 代表他的骑兵。不过, 如果鸟当作真正的鸟来理解的话, 那么, 这一单词可以意指素莱曼用来携带信息的那些鸟。这样, 它们也可成为他军队中的一种非常有用而必需的附属部分。可是, 这三个单词用作隐喻的意义时可以各自意为 “大人物”、“普通人” 和 “精神高尚的人”。
طَیْر, 除了 “鸟” 的意义以外, 也可以用于诸如马匹等疾驰的兽类。طَيَّار (Tayyar) 是 طَائر (Ta’ir) 的加强形式, 意示一匹烈性的骏马, 它跑得快如飞鸟 (Lane和 Lisan)。
وَزَعَ (Waza‘a) 的意思是: 他停住了前面的那部分军队, 使得后面的部分军队能和他们集合在一起。 هُوَ يَزَعُ الْجَيْشَ (Huwa Yaza‘ul-Jaisha) 的意思是: 他正在按一定的次序把士兵布列成阵 (اَقْرَبْ, Aqrab)。«古兰经» 的这句话的意思是: (1) 他们分成小组; (2)他们像一支有秩序、有纪律的军队行军; (3) 他们最前的一部分停住不再前进, 让最后的一部分军队前来和他们集合在一起。这些话表明, 素莱曼有一支训练有素和纪律严明的军队, 这支军队有几个独立和性质不同的部门。
38:19, 20.
'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented
Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan).
Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
38:19-20.
Important Words:
یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.
جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.
Commentary:
The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.
The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.
But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness.
a
38:19, 20.
941
这里 جِن (Jinn, 精纳) 可以意指山岳或野蛮部族, 现在注释的这节经文应当和 21:83; 34:13 和 38:38 节经文一起看。看来他指的是素莱曼军队的军事人员。جِن (精纳)、 اِنْس (Ins, 人) 和 طَیْر (Tair, 鸟--------可能代表他的军队的三个部门。本节经文和 34:13 节文中, 精纳这个单词用来代表这一军队中的一个特殊部份; 而在 21:83 和 38:38 节文中恶魔这个单词用来代表这同一阶层的人。看来素莱曼降服和征服了某些野蛮部族, 这近乎包括了这两个单词的含义。精纳和恶魔组成了他军队的主要部分并为他做其他各种各样艰苦的工作。“鸟” 这一单词意指疾驰的马匹, 可能代表素莱曼的骑兵。该单词的词义在 38:32-34 节经文中找到确证, 文中说素莱曼极喜欢马匹。因此, “精纳” 和 “人” 代表素莱曼的步兵, 而 “鸟” 代表他的骑兵。不过, 如果鸟当作真正的鸟来理解的话, 那么, 这一单词可以意指素莱曼用来携带信息的那些鸟。这样, 它们也可成为他军队中的一种非常有用而必需的附属部分。可是, 这三个单词用作隐喻的意义时可以各自意为 “大人物”、“普通人” 和 “精神高尚的人”。
942
طَیْر, 除了 “鸟” 的意义以外, 也可以用于诸如马匹等疾驰的兽类。طَيَّار (Tayyar) 是 طَائر (Ta’ir) 的加强形式, 意示一匹烈性的骏马, 它跑得快如飞鸟 (Lane和 Lisan)。
943
وَزَعَ (Waza‘a) 的意思是: 他停住了前面的那部分军队, 使得后面的部分军队能和他们集合在一起。 هُوَ يَزَعُ الْجَيْشَ (Huwa Yaza‘ul-Jaisha) 的意思是: 他正在按一定的次序把士兵布列成阵 (اَقْرَبْ, Aqrab)。«古兰经» 的这句话的意思是: (1) 他们分成小组; (2)他们像一支有秩序、有纪律的军队行军; (3) 他们最前的一部分停住不再前进, 让最后的一部分军队前来和他们集合在一起。这些话表明, 素莱曼有一支训练有素和纪律严明的军队, 这支军队有几个独立和性质不同的部门。
a
38:19-20.
2824
Important Words:
یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.
جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.
Commentary:
The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.
The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.
But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness.
a
38:19, 20.
2153
'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented
2154
Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan).
2155
Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
وَجَدتُّہَا وَقَوۡمَہَا یَسۡجُدُوۡنَ لِلشَّمۡسِ مِنۡ دُوۡنِ اللّٰہِ وَزَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ فَصَدَّہُمۡ عَنِ السَّبِیۡلِ فَہُمۡ لَا یَہۡتَدُوۡنَ
8:49; 16:64; 35:9.
اس کے یہ معنے نہیں کہ شیطان لوگوں کو زبردستی ہدایت سے روکتا ہے۔ بلکہ جیسا کہ ہم کئی بار پہلے لکھ چکے ہیں شیطان کے معنے عربی زبان میں حق سے دور رہنے والے اور دور کرنے والے کے بھی ہیں اور اس جگہ یہی مراد ہے کہ حق سے دور رہنے والوں اور دور کرنے والے لوگوں نے ان کی نظر میں وہ خلاف شریعت اور خلاف عقل امور جن سے فطرت صحیحہ متنفّر ہوتی ہے اچھے کرکے دکھائے۔
8:49; 16:64; 35:9.
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets.
8:49; 16:64; 35:9.
Commentary:
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets.
a
8:49; 16:64; 35:9.
1
اس کے یہ معنے نہیں کہ شیطان لوگوں کو زبردستی ہدایت سے روکتا ہے۔ بلکہ جیسا کہ ہم کئی بار پہلے لکھ چکے ہیں شیطان کے معنے عربی زبان میں حق سے دور رہنے والے اور دور کرنے والے کے بھی ہیں اور اس جگہ یہی مراد ہے کہ حق سے دور رہنے والوں اور دور کرنے والے لوگوں نے ان کی نظر میں وہ خلاف شریعت اور خلاف عقل امور جن سے فطرت صحیحہ متنفّر ہوتی ہے اچھے کرکے دکھائے۔
a
8:49; 16:64; 35:9.
2830
Commentary:
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets.
a
8:49; 16:64; 35:9.
2163
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets.
لِتُنۡذِرَ قَوۡمًا مَّاۤ اُنۡذِرَ اٰبَآؤُہُمۡ فَہُمۡ غٰفِلُوۡنَ
28:47; 32:4.
28:47; 32:4.
28:47; 32:4.
Commentary:
The Arabs were the immediate addressees of the Holy Prophet and among them no Divine Messenger had appeared for a long time. But in His infallible wisdom God selected them for preaching to mankind the last Divine Message. The Quran has incontestibly laid claim to being that Message. The following verses of the Quran speak of its finality and universality: "Say, O mankind, truly I am a Messenger to you all from Allah" (7:159); "And We have sent thee not but as a mercy for all peoples" (21:108); "Blessed is He Who has sent down the Discrimin-ation to His servant, that he may be a Warner to all the worlds" (25:2); "And We have not sent thee but as a Bearer of good news and as a Warner to all mankind" (34:29).
a
28:47; 32:4.
b
28:47; 32:4.
3216
Commentary:
The Arabs were the immediate addressees of the Holy Prophet and among them no Divine Messenger had appeared for a long time. But in His infallible wisdom God selected them for preaching to mankind the last Divine Message. The Quran has incontestibly laid claim to being that Message. The following verses of the Quran speak of its finality and universality: "Say, O mankind, truly I am a Messenger to you all from Allah" (7:159); "And We have sent thee not but as a mercy for all peoples" (21:108); "Blessed is He Who has sent down the Discrimin-ation to His servant, that he may be a Warner to all the worlds" (25:2); "And We have not sent thee but as a Bearer of good news and as a Warner to all mankind" (34:29).
c
28:47; 32:4.
لَقَدۡ حَقَّ الۡقَوۡلُ عَلٰۤی اَکۡثَرِہِمۡ فَہُمۡ لَا یُؤۡمِنُوۡنَ
اس دعویٰ سے مراد وہ آیت ہے جو قرآن کریم کی اسی سورۃ میں اس طرح بیان ہوئی ہے کہ یَاحَسْرَۃً عَلَی الْعِبَادِ مَایَاْتِیْھِمْ مِّنْ رَّسُوْلٍ اِلَّا کَانُوْا بِہٖ یَسْتَھْزِءُ وْنَ۔ یعنی افسوس لوگوں پر کہ ان کے پاس کبھی کوئی رسول نہیں آیا جس کا انہوں نے انکار نہ کیا ہو اور جس سے تمسخر اور استہزا نہ کیا گیا ہو۔
3
اس دعویٰ سے مراد وہ آیت ہے جو قرآن کریم کی اسی سورۃ میں اس طرح بیان ہوئی ہے کہ یَاحَسْرَۃً عَلَی الْعِبَادِ مَایَاْتِیْھِمْ مِّنْ رَّسُوْلٍ اِلَّا کَانُوْا بِہٖ یَسْتَھْزِءُ وْنَ۔ یعنی افسوس لوگوں پر کہ ان کے پاس کبھی کوئی رسول نہیں آیا جس کا انہوں نے انکار نہ کیا ہو اور جس سے تمسخر اور استہزا نہ کیا گیا ہو۔
اِنَّا جَعَلۡنَا فِیۡۤ اَعۡنٰقِہِمۡ اَغۡلٰلًا فَہِیَ اِلَی الۡاَذۡقَانِ فَہُمۡ مُّقۡمَحُوۡنَ
13:6; 76:5.
اس آیت میں بتایا گیا ہے کہ جب شریعت نازل نہیں ہوتی تو انسان اپنی من گھڑت رسوم کے طوق اپنی گردن میں ڈال لیتا ہے۔ اور ان رسوم کی سختی بڑھتی جاتی ہے یہاں تک کہ انسان اپنے سامنے کی چیز بھی نہیں دیکھ سکتا اور ان سے بچنے کے لئے آنکھیں بند کرکے اپنی گردن اونچی کرنے لگتا ہے یعنی آنکھیں کھول کر یہ بھی نہیں دیکھتا کہ میں بیہودہ رسوم میں جکڑا ہوا ہوں مگر تکلیف دور کرنے کے لئے کبھی کبھی اپنی گردن اونچی کرتا ہے۔ یعنی قوم سے چوری چھپے ان رسوم کی تکلیف سے بچنا بھی چاہتا ہے۔
13:6; 76:5.
Shackles of customs, usages and prejudices, by which disbelievers are fettered and which prevent them from accepting the truth and smother all efforts at reform.
Even when a person tries to use his intelligence and to get away from the stranglehold of customs, etc. he is under pressure from various quarters, and he can scarcely see aright.
13:6; 76;5.
Important Words:
مقمحون (their heads are forced up) is derived from قمح. They say قمح البعیر i.e. the camel raised his head from the water and refused to drink, his thirst being satisfied or by reason of his dislike of water. أقمح means, he raised his head and contracted his eyes. أقمحه الغل means, the collar caused his (the captive’s) head to be raised by reason of the straitness thereof. أقمح بأنفهmeans, he was proud; behaved proudly; or elevated his nose from pride. إقماح also signifies the elevating of the head by means of pride (Aqrab & Lane).
Commentary:
The reference in the word أغلال (chains) may be to the "shackles" of customs, usages, and prejudices, by which disbelievers are fettered and which prevent them from accepting the truth. The word مقمحون (their heads are forced up) may also refer to disbelievers’ notion of false superiority and pride which leads to the same result. The verse may have reference also to the Battle of Badr or to the Fall of Mecca. After the Battle of Badr the Meccan chiefs were brought in chains, and at the Fall of Mecca they were seized with utter confusion, the word مقمحون (see root meaning of the word under "Important Words" above) giving a graphic description of their bewilderment and consternation when all of a sudden they found the Holy Prophet at the very gates of Mecca, at the head of an army of ten thousand strong. Their eyes remained fixed in a stare and they ran about with heads raised in bewilderment.
b
13:6; 76:5.
4
اس آیت میں بتایا گیا ہے کہ جب شریعت نازل نہیں ہوتی تو انسان اپنی من گھڑت رسوم کے طوق اپنی گردن میں ڈال لیتا ہے۔ اور ان رسوم کی سختی بڑھتی جاتی ہے یہاں تک کہ انسان اپنے سامنے کی چیز بھی نہیں دیکھ سکتا اور ان سے بچنے کے لئے آنکھیں بند کرکے اپنی گردن اونچی کرنے لگتا ہے یعنی آنکھیں کھول کر یہ بھی نہیں دیکھتا کہ میں بیہودہ رسوم میں جکڑا ہوا ہوں مگر تکلیف دور کرنے کے لئے کبھی کبھی اپنی گردن اونچی کرتا ہے۔ یعنی قوم سے چوری چھپے ان رسوم کی تکلیف سے بچنا بھی چاہتا ہے۔
c
13:6; 76;5.
3217
Important Words:
مقمحون (their heads are forced up) is derived from قمح. They say قمح البعیر i.e. the camel raised his head from the water and refused to drink, his thirst being satisfied or by reason of his dislike of water. أقمح means, he raised his head and contracted his eyes. أقمحه الغل means, the collar caused his (the captive’s) head to be raised by reason of the straitness thereof. أقمح بأنفهmeans, he was proud; behaved proudly; or elevated his nose from pride. إقماح also signifies the elevating of the head by means of pride (Aqrab & Lane).
Commentary:
The reference in the word أغلال (chains) may be to the "shackles" of customs, usages, and prejudices, by which disbelievers are fettered and which prevent them from accepting the truth. The word مقمحون (their heads are forced up) may also refer to disbelievers’ notion of false superiority and pride which leads to the same result. The verse may have reference also to the Battle of Badr or to the Fall of Mecca. After the Battle of Badr the Meccan chiefs were brought in chains, and at the Fall of Mecca they were seized with utter confusion, the word مقمحون (see root meaning of the word under "Important Words" above) giving a graphic description of their bewilderment and consternation when all of a sudden they found the Holy Prophet at the very gates of Mecca, at the head of an army of ten thousand strong. Their eyes remained fixed in a stare and they ran about with heads raised in bewilderment.
a
13:6; 76:5.
2428
Shackles of customs, usages and prejudices, by which disbelievers are fettered and which prevent them from accepting the truth and smother all efforts at reform.
2428A
Even when a person tries to use his intelligence and to get away from the stranglehold of customs, etc. he is under pressure from various quarters, and he can scarcely see aright.
وَجَعَلۡنَا مِنۡۢ بَیۡنِ اَیۡدِیۡہِمۡ سَدًّا وَّمِنۡ خَلۡفِہِمۡ سَدًّا فَاَغۡشَیۡنٰہُمۡ فَہُمۡ لَا یُبۡصِرُوۡنَ
یعنی ایک طرف تو ان کے بیوی بچے ان کو رسوم کی پابندی پر مجبور کرتے ہیں۔ کوئی شادی بیاہ ہوتا ہے تو بیٹا کہتا ہے ’’ابّا فلاں کی شادی پر تو ایسے باجے بجے تھے اور اتنا خرچ ہوا تھا‘ میری شادی بھی شاندار کریں اور اتنے زیور بنوائیں‘‘ کبھی بیوی ایسی ہی باتیں کہہ کر اس کو ایسی رسوم پر مجبور کرتی ہے جو اس کا گلا گھونٹ دیتی ہیں اور کبھی پرانے بزرگ باپ دادا اور چچا وغیرہ جو پچھلی نسل کے ہیں قسم قسم کی باتیں بنا کر اس کو رسوم کے گڑھے میں گرانا چاہتے ہیں اور مصیبت محسوس کرکے جو عقل اس کو آتی ہے اس کی طرف اسے لوٹنے نہیں دیتے۔ غرض چاروں طرف سے اس کی عقل پر اتنے پردے ڈالے جاتے ہیں کہ
قران مجید میں فَاَغْشَیْنٰـھُمْ کے الفاظ ہیں جس کے معنے ہیں کہ ہم نے ان کو ڈھانک دیا ہے۔ یہ قرآنی محاورہ ہے۔ چونکہ تمام نتائج خداتعالیٰ نکالتا ہے اس لئے بہت سی جگہوں پر عمل کو بھی خداتعالیٰ اپنی طرف منسوب کر لیتا ہے تا انسان کو یہ سمجھ آئے کہ میں اپنی مرضی کے مطابق اپنی بداعمالی سے نہیں ہٹ سکتا بلکہ متواتر بداعمالی کے بعد خداتعالیٰ کی طبعی سزا مجھ پر نازل ہو جائے گی اور میں اپنی بداعمالی کے جال میں ایسا پھنس جاؤں گا کہ اس سے نکلنا میرے لئے مشکل ہو جائے گا۔
On account of the barriers of usages, prejudices and pride the disbelievers could not have looked forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment.
Commentary:
The barriers referred to in the verse may be the barriers of usages, prejudices, and pride of disbelievers. They could not look forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment. The result of the barriers placed before and behind them was that they themselves became totally devoid of all spiritual light.
1
یعنی ایک طرف تو ان کے بیوی بچے ان کو رسوم کی پابندی پر مجبور کرتے ہیں۔ کوئی شادی بیاہ ہوتا ہے تو بیٹا کہتا ہے ’’ابّا فلاں کی شادی پر تو ایسے باجے بجے تھے اور اتنا خرچ ہوا تھا‘ میری شادی بھی شاندار کریں اور اتنے زیور بنوائیں‘‘ کبھی بیوی ایسی ہی باتیں کہہ کر اس کو ایسی رسوم پر مجبور کرتی ہے جو اس کا گلا گھونٹ دیتی ہیں اور کبھی پرانے بزرگ باپ دادا اور چچا وغیرہ جو پچھلی نسل کے ہیں قسم قسم کی باتیں بنا کر اس کو رسوم کے گڑھے میں گرانا چاہتے ہیں اور مصیبت محسوس کرکے جو عقل اس کو آتی ہے اس کی طرف اسے لوٹنے نہیں دیتے۔ غرض چاروں طرف سے اس کی عقل پر اتنے پردے ڈالے جاتے ہیں کہ
2
قران مجید میں فَاَغْشَیْنٰـھُمْ کے الفاظ ہیں جس کے معنے ہیں کہ ہم نے ان کو ڈھانک دیا ہے۔ یہ قرآنی محاورہ ہے۔ چونکہ تمام نتائج خداتعالیٰ نکالتا ہے اس لئے بہت سی جگہوں پر عمل کو بھی خداتعالیٰ اپنی طرف منسوب کر لیتا ہے تا انسان کو یہ سمجھ آئے کہ میں اپنی مرضی کے مطابق اپنی بداعمالی سے نہیں ہٹ سکتا بلکہ متواتر بداعمالی کے بعد خداتعالیٰ کی طبعی سزا مجھ پر نازل ہو جائے گی اور میں اپنی بداعمالی کے جال میں ایسا پھنس جاؤں گا کہ اس سے نکلنا میرے لئے مشکل ہو جائے گا۔
3218
Commentary:
The barriers referred to in the verse may be the barriers of usages, prejudices, and pride of disbelievers. They could not look forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment. The result of the barriers placed before and behind them was that they themselves became totally devoid of all spiritual light.
2429
On account of the barriers of usages, prejudices and pride the disbelievers could not have looked forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment.
اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ زَیَّنَّا لَہُمۡ اَعۡمٰلَہُمۡ فَہُمۡ یَعۡمَہُوۡنَ
16:23; 17:11; 34:9.
یہ مطلب نہیں کہ اُن کے بُرے اعمال خداتعالیٰ اُن کو خوبصورت کرکے دکھاتا ہے بلکہ مطلب یہ ہے کہ یہ الٰہی قانون ہے کہ جب کوئی شخص سچے راستہ کو چھوڑ کر بُرا راستہ اختیار کرتا ہے تو وہ اپنے نفس کو یہ جھوٹ بول بول کر خوش کر لیتا ہے کہ یہی راستہ اچھا ہے چونکہ یہ انسانی اعمال کا ایک طبعی نتیجہ ہوتا ہے قرآنی اصطلاح میں اسے خداتعالیٰ کی طرف منسوب کیا جاتا ہے کیونکہ فطرت اور طبیعت خدا نے پیدا کی ہے۔ اگر کہو کہ پھر اس شخص کا کیا قصور؟ تو اس کا جواب یہ ہے کہ قرآن کریم نے باربار کہا ہے کہ جو بات ہم کہتے ہیں اس کی دلیل بھی دیتے ہیں۔ چنانچہ اس سورۃ کے شروع میں بھی قرآن کریم کو مدلل کتاب
16:23; 17:11; 34:9.
From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when a person pursues an evil course, thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God.
16:23; 17:11; 34:9.
Commentary:
Elsewhere in the Quran we have: "Satan made all that they did seem fair to them" (6:44) and "And when Satan made their deeds seem fair to them" (8:49). It is clear from these two verses that it is Satan who makes evil and mischievous deeds of evildoers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. Thus there seems to be a contradiction between the present verse and vv. 6:44; 8:49. But in reality there is no contradiction because it is a law that if a person pursues an evil course, thinking that he is not accountable for what he does he begins to justify his conduct as good and proper and so it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a divine law, it is attributed to God, because it is God Who has ordained that disbelief in the Hereafter should result in evil deeds appearing beautiful in the eyes of disbelievers; otherwise God only commends good and righteous deeds and has made disbelief, transgression and disobedience hateful and repugnant (49:8).
f
16:23; 17:11; 34:9.
1
یہ مطلب نہیں کہ اُن کے بُرے اعمال خداتعالیٰ اُن کو خوبصورت کرکے دکھاتا ہے بلکہ مطلب یہ ہے کہ یہ الٰہی قانون ہے کہ جب کوئی شخص سچے راستہ کو چھوڑ کر بُرا راستہ اختیار کرتا ہے تو وہ اپنے نفس کو یہ جھوٹ بول بول کر خوش کر لیتا ہے کہ یہی راستہ اچھا ہے چونکہ یہ انسانی اعمال کا ایک طبعی نتیجہ ہوتا ہے قرآنی اصطلاح میں اسے خداتعالیٰ کی طرف منسوب کیا جاتا ہے کیونکہ فطرت اور طبیعت خدا نے پیدا کی ہے۔ اگر کہو کہ پھر اس شخص کا کیا قصور؟ تو اس کا جواب یہ ہے کہ قرآن کریم نے باربار کہا ہے کہ جو بات ہم کہتے ہیں اس کی دلیل بھی دیتے ہیں۔ چنانچہ اس سورۃ کے شروع میں بھی قرآن کریم کو مدلل کتاب
b
16:23; 17:11; 34:9.
2815A
Commentary:
Elsewhere in the Quran we have: "Satan made all that they did seem fair to them" (6:44) and "And when Satan made their deeds seem fair to them" (8:49). It is clear from these two verses that it is Satan who makes evil and mischievous deeds of evildoers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. Thus there seems to be a contradiction between the present verse and vv. 6:44; 8:49. But in reality there is no contradiction because it is a law that if a person pursues an evil course, thinking that he is not accountable for what he does he begins to justify his conduct as good and proper and so it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a divine law, it is attributed to God, because it is God Who has ordained that disbelief in the Hereafter should result in evil deeds appearing beautiful in the eyes of disbelievers; otherwise God only commends good and righteous deeds and has made disbelief, transgression and disobedience hateful and repugnant (49:8).
f
16:23; 17:11; 34:9.
2145
From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when a person pursues an evil course, thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God.
فَہُمۡ عَلٰۤی اٰثٰرِہِمۡ یُہۡرَعُوۡنَ
43:24.
Men are generally slaves to old usages, traditions and customs. Time-worn ideas and prejudices die hard. Perhaps the greatest obstacle in the way of acceptance of truth by the people, as repeatedly mentioned in the Qur’an, is their strong disinclination to accept new ideas.
43:24.
Important Words:
For یھرعون (hurried on) see 11:79.
Commentary:
Men are generally slaves to old usages, traditions and customs. Time-worn ideas and prejudices die hard. Perhaps the greatest obstacle in the way of acceptance of truth by the people, as repeatedly mentioned in the Quran, is their strong disinclination to accept new ideas. Man is by nature slow to change. This seems to be the significance of this verse.
c
43:24.
1090
人们一般受到惯例、传统和风俗习惯的束缚。陈旧的观念和偏见冥顽不化。正如 «古兰经» 中反复叙述的那样, 人们接受真理的最大障碍, 也许是他们非常不愿意接受的新观念。
a
43:24.
3317
Important Words:
For یھرعون (hurried on) see 11:79.
Commentary:
Men are generally slaves to old usages, traditions and customs. Time-worn ideas and prejudices die hard. Perhaps the greatest obstacle in the way of acceptance of truth by the people, as repeatedly mentioned in the Quran, is their strong disinclination to accept new ideas. Man is by nature slow to change. This seems to be the significance of this verse.
d
43:24.
2489
Men are generally slaves to old usages, traditions and customs. Time-worn ideas and prejudices die hard. Perhaps the greatest obstacle in the way of acceptance of truth by the people, as repeatedly mentioned in the Qur’an, is their strong disinclination to accept new ideas.
بَشِیۡرًا وَّنَذِیۡرًا فَاَعۡرَضَ اَکۡثَرُہُمۡ فَہُمۡ لَا یَسۡمَعُوۡنَ
5:20; 25:57; 35:25; 48:9.
5:20; 25:57; 35:25; 48:9.
5:20; 25:27; 35:25; 48:9.
Commentary:
The verse means to say that the most distinctive feature of this most perspicuous of all Divine Books is that it gives a message of hope and good cheer to those who accept and follow it and warns disbelievers that they would meet with a sad fate, if they persisted in disbelief.
e
5:20; 25:57; 35:25; 48:9.
e
5:20; 25:27; 35:25; 48:9.
3557
Commentary:
The verse means to say that the most distinctive feature of this most perspicuous of all Divine Books is that it gives a message of hope and good cheer to those who accept and follow it and warns disbelievers that they would meet with a sad fate, if they persisted in disbelief.
e
5:20; 25:57; 35:25; 48:9.
وَیَوۡمَ یُحۡشَرُ اَعۡدَآءُ اللّٰہِ اِلَی النَّارِ فَہُمۡ یُوۡزَعُوۡنَ
27:84.
27:84.
27:84.
Important Words:
یوزعون (will be divided into groups) is formed from وزع. They say وزع فلانا i.e. he urged, goaded or incited such a one. وزع الـجیشmeans, he kept back those in the army who were in front so that those who were behind should come up to them. An Arab would say: رأیته یزع الـجیش i.e. I saw him forming the army into groups and stationing them in lines for fighting (Aqrab).
a
27:84.
a
27:84.
3571
Important Words:
یوزعون (will be divided into groups) is formed from وزع. They say وزع فلانا i.e. he urged, goaded or incited such a one. وزع الـجیشmeans, he kept back those in the army who were in front so that those who were behind should come up to them. An Arab would say: رأیته یزع الـجیش i.e. I saw him forming the army into groups and stationing them in lines for fighting (Aqrab).
a
27:84.
اَمۡ اٰتَیۡنٰہُمۡ کِتٰبًا مِّنۡ قَبۡلِہٖ فَہُمۡ بِہٖ مُسۡتَمۡسِکُوۡنَ
37:157, 158; 68:38.
37:157-158; 68:38.
Commentary:
The verse means to say that idol-worshippers not only do not possess any reason or argument to uphold their irrational doctrines, they cannot even adduce the evidence of a Divine Scripture in their support.
e
37:157, 158; 68:38.
a
37:157-158; 68:38.
3656
Commentary:
The verse means to say that idol-worshippers not only do not possess any reason or argument to uphold their irrational doctrines, they cannot even adduce the evidence of a Divine Scripture in their support.
c
37:157, 158; 68:38.
2674
Idol-worshippers not only do not possess any reason or argument to uphold their irrational doctrines, they cannot even adduce the evidence of any Divine Scripture in their support.
بَلۡ کَذَّبُوۡا بِالۡحَقِّ لَمَّا جَآءَہُمۡ فَہُمۡ فِیۡۤ اَمۡرٍ مَّرِیۡجٍ
Important Words:
مریج (state of confusion) is derived from مرج (maraja) which means, he mixed a thing with another thing or two things together. مرج الامر (marija) means, the affair became corrupt, spoiled, disordered or in a confused or disordered state. مرج الناسmeans, the people became confused so that they could not extricate themselves from their perplexity (Lane & Aqrab).
Commentary:
The verse means that though disbelievers always reject the Divine Message, their rejection or denial does not rest on sure ground. They are always in a confused state of mind. They do not know what they should make of the Message. They call it poetry, sorcery, the day-dreaming of an ambitious visionary, the confused vapourings of an unhinged mind, or the forgery of an impostor (21:6). But the Holy Prophet and his followers stand on the bedrock of certainty and sure knowledge.
3860
Important Words:
مریج (state of confusion) is derived from مرج (maraja) which means, he mixed a thing with another thing or two things together. مرج الامر (marija) means, the affair became corrupt, spoiled, disordered or in a confused or disordered state. مرج الناسmeans, the people became confused so that they could not extricate themselves from their perplexity (Lane & Aqrab).
Commentary:
The verse means that though disbelievers always reject the Divine Message, their rejection or denial does not rest on sure ground. They are always in a confused state of mind. They do not know what they should make of the Message. They call it poetry, sorcery, the day-dreaming of an ambitious visionary, the confused vapourings of an unhinged mind, or the forgery of an impostor (21:6). But the Holy Prophet and his followers stand on the bedrock of certainty and sure knowledge.
اَمۡ تَسۡـَٔلُہُمۡ اَجۡرًا فَہُمۡ مِّنۡ مَّغۡرَمٍ مُّثۡقَلُوۡنَ
68:47.
68:47.
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being the Holy Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him?
23:73; 68:47.
Commentary:
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being, the Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him? On the contrary, they oppose and persecute him.
a
68:47.
b
23:73; 68:47.
3958
Commentary:
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being, the Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him? On the contrary, they oppose and persecute him.
a
68:47.
2864
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being the Holy Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him?
اَمۡ عِنۡدَہُمُ الۡغَیۡبُ فَہُمۡ یَکۡتُبُوۡنَ
68:48.
c
68:48.
ذٰلِکَ بِاَنَّہُمۡ اٰمَنُوۡا ثُمَّ کَفَرُوۡا فَطُبِعَ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَفۡقَہُوۡنَ
3:91; 4:138; 16:107.
مجہول کا صیغہ اس لئے استعمال کیا گیا ہے کہ یہ بتایا جائے کہ مُہر اللہ تعالیٰ کی طرف سے بلاوجہ نہیں لگی بلکہ اس کا باعث ان لوگوں کے اپنے اعمال تھے‘ جن کے مخفی ہونے کی وجہ سے مجہول کا صیغہ استعمال کیا گیا ہے تا کہ مُہر لگانے کا فَاعِل اللہ تعالیٰ قرار نہ پائے بلکہ مُہر لگائے جانے کا باعث ان کے مخفی اعمال قرار پائیں۔
3:91; 4:138; 16:107.
The hypocrites seem to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
3:91; 4:138; 16:107.
Commentary:
The hypocrites, the verse purports to say, appear to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
c
3:91; 4:138; 16:107.
1
مجہول کا صیغہ اس لئے استعمال کیا گیا ہے کہ یہ بتایا جائے کہ مُہر اللہ تعالیٰ کی طرف سے بلاوجہ نہیں لگی بلکہ اس کا باعث ان لوگوں کے اپنے اعمال تھے‘ جن کے مخفی ہونے کی وجہ سے مجہول کا صیغہ استعمال کیا گیا ہے تا کہ مُہر لگانے کا فَاعِل اللہ تعالیٰ قرار نہ پائے بلکہ مُہر لگائے جانے کا باعث ان کے مخفی اعمال قرار پائیں۔
c
3:91; 4:138; 16:107.
4246
Commentary:
The hypocrites, the verse purports to say, appear to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
c
3:91; 4:138; 16:107.
3050
The hypocrites seem to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
اَمۡ تَسۡـَٔلُہُمۡ اَجۡرًا فَہُمۡ مِّنۡ مَّغۡرَمٍ مُّثۡقَلُوۡنَ
23:73; 52:41.
23:73; 52:41.
23:73; 52:41.
Commentary:
The verse purports to say that God has granted respite to disbelievers that they may listen to and accept the Message of the Prophet who asks for no reward from them, but, on the contrary, actuated by sincere sympathy and solicitude for their spiritual well-being, preaches the Divine Word to them and suffers hardships for their sake.
a
23:73; 52:41.
a
23:73; 52:41.
4334
Commentary:
The verse purports to say that God has granted respite to disbelievers that they may listen to and accept the Message of the Prophet who asks for no reward from them, but, on the contrary, actuated by sincere sympathy and solicitude for their spiritual well-being, preaches the Divine Word to them and suffers hardships for their sake.
c
23:73; 52:41.
اَمۡ عِنۡدَہُمُ الۡغَیۡبُ فَہُمۡ یَکۡتُبُوۡنَ
52:42.
52:42.
b
52:42.
b
52:42.
4335
Commentary:
The disbelievers do not know what is in store for them—what is and what is not good for them. The unseen has been revealed to the Prophet only. This is another reason why they should accept his Message.
d
52:42.