لِمَا
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "لِمَا".
كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ ۚ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ بَغْيًۢا بَيْنَهُمْ ۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ ۗ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
4:166; 6:49; 18:57.
在先知降临之前, 所有的人都如同一辙, 意思是, 他们都是无信仰的人。但当先知降临时, 尽管他们相互间存在分歧, 却形成一个一致反对他 (先知) 的联合阵线。词组 “人类原是个集体” 或一些等同语除了用在本节中还曾用在 «古兰经» 中的七个地方。在10:20, 21:93和23:53中它们意味着 “民族团结”, 而在5:49; 16:94; 42:9; 43:34和在注释的本节经文中则表示 “思想的一致”。
在本节经文中两处不同的地方所指的 “不同” 表示两种不同的分歧。在先知降临之前, 人们对偶像崇拜, 彼此也有不同的看法。但是在他出现以后, 他们开始对他的主张表现出不同的看法。先知并没有制造分歧。这些 “分歧” 早已存在, 它们只是在他出现之后呈现出新的形式。在先知出现之前, 人们尽管有分歧, 但看上去象是一个民族; 在他出现以后, 他们分裂成为两个截然不同的阵营--------信仰者和不信仰者。综合起来看, 本节经文叙述了人类已经走过的五个不同阶段。开始时, 人们中间存在着统一团结, 所有的人形成一个集体。由于人口的增长, 他们的爱好的扩大和他们的问题的复杂性, 他们中间开始产生分歧。于是安拉提拔出先知并启示了他的旨意。每一新的启示都引起了倾轧和分歧, 特别是听到真主的启示的人。安拉最后确定穆圣带来最后的经典负起全世界的使命, 号召全人类聚集在他的旗帜周围。这样就完成了一个循环, 以统一为开端的这个世界, 最后还是有计划的归于团结统一。
اُمَّۃً وَّاحِدَۃً کا لفظ قرآن کریم میں نو جگہ پر استعمال ہوا ہے‘ جن میں سے تین جگہ یعنی یونس آیت ۲۰ اور انبیاء آیت ۹۳اور مومنون آیت ۵۲ میں تو اتحادِ جنس اور اتحادِ قومی مراد لیا گیا ہے اور چھ جگہ یعنی مائدہ آیت ۴۹۔ نحل آیت ۹۴۔ شوریٰ آیت۹۔ زخرف آیت ۳۴۔ ھود آیت ۱۱۹ اور بقرۃ آیت ۲۱۴ میں اتحاد خیال مراد لیا گیا ہے۔ اس آیت کا مطلب یہ ہے کہ آدمؑ کے وقت سے بنی نوع انسان ایک مذہب پر تھے۔ مگر جوں جوں نبی آئے ان کی مخالفت کی وجہ سے لوگ مختلف الخیال ہو گئے حالانکہ نبی اِ تّحادِ خیال پیدا کرنے آئے تھے۔
اس میں عجیب مضمون بیان کیا ہے۔ نبی آتا ہے اختلاف مٹانے کے لئے‘ مگر لوگ اپنے اختلاف چھوڑ کر اس کے پیچھے پڑ جاتے ہیں اور وہی قوم سب سے زیادہ مخالفت کرتی ہے جو الہام کی اول مخاطب ہوتی ہے اور جن کی طرف نبی آتا ہے۔ دوسری قومیں تو اس کی تعلیم کو ایک علمی مضمون سمجھ کر اس سے دلچسپی بھی ظاہر کرتی ہیں‘ اس پر غور بھی کرتی ہیں۔ بعض حصوں میں اس کی تعریف بھی کرتی ہیں لیکن جن کی طرف وہ کتاب نازل ہوتی ہے یا جو اول مخاطب ہوتے ہیں وہ مخالفت میں اس قدر بڑھ جاتے ہیں کہ انہیں اس میں کوئی خوبی نظر ہی نہیں آتی۔ اللہ تعالیٰ فرماتا ہے کہ کیسے افسوس کی بات ہے کہ جن کے فائدہ کے لئے وہ کتاب آئی ہ
4:166; 6:49; 18:57.
Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas."
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord a
4:166; 6:49; 18:57.
Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.
d
4:166; 6:49; 18:57.
153
在先知降临之前, 所有的人都如同一辙, 意思是, 他们都是无信仰的人。但当先知降临时, 尽管他们相互间存在分歧, 却形成一个一致反对他 (先知) 的联合阵线。词组 “人类原是个集体” 或一些等同语除了用在本节中还曾用在 «古兰经» 中的七个地方。在10:20, 21:93和23:53中它们意味着 “民族团结”, 而在5:49; 16:94; 42:9; 43:34和在注释的本节经文中则表示 “思想的一致”。
154
在本节经文中两处不同的地方所指的 “不同” 表示两种不同的分歧。在先知降临之前, 人们对偶像崇拜, 彼此也有不同的看法。但是在他出现以后, 他们开始对他的主张表现出不同的看法。先知并没有制造分歧。这些 “分歧” 早已存在, 它们只是在他出现之后呈现出新的形式。在先知出现之前, 人们尽管有分歧, 但看上去象是一个民族; 在他出现以后, 他们分裂成为两个截然不同的阵营--------信仰者和不信仰者。综合起来看, 本节经文叙述了人类已经走过的五个不同阶段。开始时, 人们中间存在着统一团结, 所有的人形成一个集体。由于人口的增长, 他们的爱好的扩大和他们的问题的复杂性, 他们中间开始产生分歧。于是安拉提拔出先知并启示了他的旨意。每一新的启示都引起了倾轧和分歧, 特别是听到真主的启示的人。安拉最后确定穆圣带来最后的经典负起全世界的使命, 号召全人类聚集在他的旗帜周围。这样就完成了一个循环, 以统一为开端的这个世界, 最后还是有计划的归于团结统一。
1
اُمَّۃً وَّاحِدَۃً کا لفظ قرآن کریم میں نو جگہ پر استعمال ہوا ہے‘ جن میں سے تین جگہ یعنی یونس آیت ۲۰ اور انبیاء آیت ۹۳اور مومنون آیت ۵۲ میں تو اتحادِ جنس اور اتحادِ قومی مراد لیا گیا ہے اور چھ جگہ یعنی مائدہ آیت ۴۹۔ نحل آیت ۹۴۔ شوریٰ آیت۹۔ زخرف آیت ۳۴۔ ھود آیت ۱۱۹ اور بقرۃ آیت ۲۱۴ میں اتحاد خیال مراد لیا گیا ہے۔ اس آیت کا مطلب یہ ہے کہ آدمؑ کے وقت سے بنی نوع انسان ایک مذہب پر تھے۔ مگر جوں جوں نبی آئے ان کی مخالفت کی وجہ سے لوگ مختلف الخیال ہو گئے حالانکہ نبی اِ تّحادِ خیال پیدا کرنے آئے تھے۔
2
اس میں عجیب مضمون بیان کیا ہے۔ نبی آتا ہے اختلاف مٹانے کے لئے‘ مگر لوگ اپنے اختلاف چھوڑ کر اس کے پیچھے پڑ جاتے ہیں اور وہی قوم سب سے زیادہ مخالفت کرتی ہے جو الہام کی اول مخاطب ہوتی ہے اور جن کی طرف نبی آتا ہے۔ دوسری قومیں تو اس کی تعلیم کو ایک علمی مضمون سمجھ کر اس سے دلچسپی بھی ظاہر کرتی ہیں‘ اس پر غور بھی کرتی ہیں۔ بعض حصوں میں اس کی تعریف بھی کرتی ہیں لیکن جن کی طرف وہ کتاب نازل ہوتی ہے یا جو اول مخاطب ہوتے ہیں وہ مخالفت میں اس قدر بڑھ جاتے ہیں کہ انہیں اس میں کوئی خوبی نظر ہی نہیں آتی۔ اللہ تعالیٰ فرماتا ہے کہ کیسے افسوس کی بات ہے کہ جن کے فائدہ کے لئے وہ کتاب آئی ہ
a
4:166; 6:49; 18:57.
220
Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.
b
4:166; 6:49; 18:57.
254
Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas."
255
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord a
قَالَ يَٰٓإِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَىَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ ٱلْعَالِينَ
یعنی تمام صفات اس کے اندر جمع کر دی ہیں کیونکہ عربی میں تثنیہ جمع کے لئے بھی استعمال ہوتا ہے (دیکھو فقہ اللغہ جلد۲صفحہ ۲۱۶)
7:13; 15:33.
a
7:13; 15:33.
1120
“用我的双手” 这些字意示: “我已使他在自己的身上显示出我的一切常德。”
2
یعنی تمام صفات اس کے اندر جمع کر دی ہیں کیونکہ عربی میں تثنیہ جمع کے لئے بھی استعمال ہوتا ہے (دیکھو فقہ اللغہ جلد۲صفحہ ۲۱۶)
a
7:13; 15:33.
c
7:13; 15:33.
2555
The words, 'with My two hands,' signify, 'I have made him to manifest in himself all My attributes.'
بَلْ بَدَا لَهُم مَّا كَانُوا۟ يُخْفُونَ مِن قَبْلُ ۖ وَلَوْ رُدُّوا۟ لَعَادُوا۟ لِمَا نُهُوا۟ عَنْهُ وَإِنَّهُمْ لَكَٰذِبُونَ
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
4
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
776
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
839
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ
معلوم ہوا انسان مردہ انسان کو ہدایت سے زندہ کرتا ہے نہ کہ قبروں میں دفن شدہ مردوں کو ظاہر زندگی دے کر۔
4:60; 8:47; 24:55.
The pronoun "he" refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or, "he" may be taken to refer to both Allah and the Messenger separately, i.e. when Allah calls you or when the Messenger calls you.
The giving of life to the dead when ascribed to a Prophet of God should be taken in its metaphorical or spiritual sense.
The words "Allah comes in between a man and his heart" signify that man (or his ego) has no control over his heart, so he cannot make it obey his dictates. The words may also mean that one should hasten to listen and respond to Divine Call because if one delays doing so, unforeseen circumstances may intervene to make one’s heart hard or rusty and then one may refuse to listen to it.
3:33; 4:60; 8:47; 24:55.
Commentary:
Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.
The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.
The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.
The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.
d
4:60; 8:47; 24:55.
542
使死人得到生命, 如果是由安拉的一个先知来赐给死人生命的话, 应该从譬喻或精神的意义上去理解。
543
“安拉比人更接近他的心” 这句话意指, 人 (或自我) 不能控制他的心灵, 因此不能使他的心灵受他的支配。这句话也意味着人们应该赶快聆听和响应安拉的呼唤, 因为如果延迟而不这么做的话, 不能预见的种种情况可能介入, 使他们的心灵硬化或生锈, 然后可能不肯听从他的呼唤。
1
معلوم ہوا انسان مردہ انسان کو ہدایت سے زندہ کرتا ہے نہ کہ قبروں میں دفن شدہ مردوں کو ظاہر زندگی دے کر۔
a
3:33; 4:60; 8:47; 24:55.
1113
Commentary:
Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.
The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.
The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.
The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.
c
4:60; 8:47; 24:55.
1109A
The pronoun "he" refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or, "he" may be taken to refer to both Allah and the Messenger separately, i.e. when Allah calls you or when the Messenger calls you.
1110
The giving of life to the dead when ascribed to a Prophet of God should be taken in its metaphorical or spiritual sense.
1110A
The words "Allah comes in between a man and his heart" signify that man (or his ego) has no control over his heart, so he cannot make it obey his dictates. The words may also mean that one should hasten to listen and respond to Divine Call because if one delays doing so, unforeseen circumstances may intervene to make one’s heart hard or rusty and then one may refuse to listen to it.
وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَٰهُمْ ۗ تَٱللَّهِ لَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ
6:137.
6:137.
6:137.
Commentary:
The verse means to say that idolaters allege that their gods or idols have bestowed upon them such and such things while the gods themselves have no knowledge of any such bestowal of their favours upon them. The words لما لا یعلمون (of which they know nothing) signify that idolaters who imagine they have received gifts from their gods and goddesses do not know who their gods are.
The verse constitutes one more powerful argument in refutation of polytheism. Very often polytheists and idolaters are found to indulge in abstruse philosophical and metaphysical arguments in support of polytheism which confuse men’s minds. In this verse they are told that the possibility that a certain thing can exist and the fact that it actually exists are two vastly different things. Even admitting for the sake of argument that there can be more than one God, does this hypothetical possibility actually prove that a particular person who is believed by idolaters to be a god is really so? These abstruse philosophical discussions do not prove anything. The godhead of the pseudo-gods has to be proved by strong and cogent proofs. This is a line of argument which at once takes the ground from under the feet of idolaters. They cannot prove the godhead of any one of their many gods. A polytheist will always indulge in abstruse metaphysical discussion about polytheism, but will never be able to adduce one single solid argument to prove the godhead of any of his many gods. It is in pursuance of God’s own plan that the lives of the pseudo-gods of the polytheists show that they were so weak and helpless that in view of their weakness and helplessness not even the most confirmed polytheist could dare say that they were gods.
c
6:137.
c
6:137.
1858
Commentary:
The verse means to say that idolaters allege that their gods or idols have bestowed upon them such and such things while the gods themselves have no knowledge of any such bestowal of their favours upon them. The words لما لا یعلمون (of which they know nothing) signify that idolaters who imagine they have received gifts from their gods and goddesses do not know who their gods are.
The verse constitutes one more powerful argument in refutation of polytheism. Very often polytheists and idolaters are found to indulge in abstruse philosophical and metaphysical arguments in support of polytheism which confuse men’s minds. In this verse they are told that the possibility that a certain thing can exist and the fact that it actually exists are two vastly different things. Even admitting for the sake of argument that there can be more than one God, does this hypothetical possibility actually prove that a particular person who is believed by idolaters to be a god is really so? These abstruse philosophical discussions do not prove anything. The godhead of the pseudo-gods has to be proved by strong and cogent proofs. This is a line of argument which at once takes the ground from under the feet of idolaters. They cannot prove the godhead of any one of their many gods. A polytheist will always indulge in abstruse metaphysical discussion about polytheism, but will never be able to adduce one single solid argument to prove the godhead of any of his many gods. It is in pursuance of God’s own plan that the lives of the pseudo-gods of the polytheists show that they were so weak and helpless that in view of their weakness and helplessness not even the most confirmed polytheist could dare say that they were gods.
a
6:137.
وَلَا تَقُولُوا۟ لِمَا تَصِفُ أَلْسِنَتُكُمُ ٱلْكَذِبَ هَٰذَا حَلَٰلٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا۟ عَلَى ٱللَّهِ ٱلْكَذِبَ ۚ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ
6:145.
6:145.
6:145.
Commentary:
The opening sentence of the verse may have two interpretations: (a) "and say not on the basis of the falsehood which your tongues utter that this is lawful and this is unlawful"; (b) "and say not about the things which your tongues have falsely declared as lawful or unlawful that this is lawful and this is unlawful". The words "your tongues" mean, "the tongues of the chiefs of people", because it is the leaders who first utter lies; the common people only follow and imitate them.
The verse means to say that it is the exclusive prerogative of God to declare things lawful or unlawful and that if disbelievers do not desist from declaring things lawful or unlawful at will, they will end by forging lies against God. The words, those who forge a lie against Allah do not prosper, embody an infallible criterion by which the truth of a Prophet of God can be tested. A false claimant is a forger of lies against God and such a one can never succeed in his mission.
a
6:145.
a
6:145.
1917
Commentary:
The opening sentence of the verse may have two interpretations: (a) "and say not on the basis of the falsehood which your tongues utter that this is lawful and this is unlawful"; (b) "and say not about the things which your tongues have falsely declared as lawful or unlawful that this is lawful and this is unlawful". The words "your tongues" mean, "the tongues of the chiefs of people", because it is the leaders who first utter lies; the common people only follow and imitate them.
The verse means to say that it is the exclusive prerogative of God to declare things lawful or unlawful and that if disbelievers do not desist from declaring things lawful or unlawful at will, they will end by forging lies against God. The words, those who forge a lie against Allah do not prosper, embody an infallible criterion by which the truth of a Prophet of God can be tested. A false claimant is a forger of lies against God and such a one can never succeed in his mission.
a
6:145.
ثُمَّ بَعَثْنَٰهُمْ لِنَعْلَمَ أَىُّ ٱلْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوٓا۟ أَمَدًا
There seemed to be two parties among the early Christians: (a) Those who did not like to dissemble or dissimulate and knowing no compromise with unbelief and idolatry suffered persecution for their faith with patience and fortitude. These people had to seek refuge in caves. (b) Those who thinking prudence to be the better part of valour concealed their faith and saved themselves from persecution. "Two parties" may also refer to the persecutors and the persecuted.
Important Words:
امدا (the time) is from امد (amida). They say ضرب له امدا i.e. he assigned or appointed for him or it a term or limit. بلغ امدہmeans, he or it reached or attained his or its utmost or extreme extent, term etc. امد means, time considered with regard to its end; the utmost or the extreme extent, term, limit, point or reach; the period of life which one has reached; each of the two terms of the life of a man, i.e. the time of his birth and the time of his death; the starting place and the finish (of horses in a race); any space of time; a space of time of unknown limit; a particular time etc. The difference between امدand زمان is that whereas the former is time considered with regard to its end, the latter is time considered with regard to both its end and its beginning. Similarly, the difference between امد and ابد is that while the former means time limited in duration, the latter means time everlasting. The Arabs say الدنیا امد والاخرة ابد i.e. the present state of existence is limited in duration, but the final state of existence is everlasting (Lane & Mufradat).
Commentary:
There were two parties among the early Christians: (a) Those who did not like to dissemble or dissimulate and knowing no compromise with unbelief and idolatry suffered persecution for their faith with patience and fortitude. These people had to seek refuge in caves: (b) Those who thinking prudence to be the better part of valour, concealed their faith and saved themselves from persecution. Of these two parties the one which suffered most were in a better position to remember the duration of the period of their persecution. Or it may be that the words "two parties" refer to the persecutors and the persecuted.
2053
Important Words:
امدا (the time) is from امد (amida). They say ضرب له امدا i.e. he assigned or appointed for him or it a term or limit. بلغ امدہmeans, he or it reached or attained his or its utmost or extreme extent, term etc. امد means, time considered with regard to its end; the utmost or the extreme extent, term, limit, point or reach; the period of life which one has reached; each of the two terms of the life of a man, i.e. the time of his birth and the time of his death; the starting place and the finish (of horses in a race); any space of time; a space of time of unknown limit; a particular time etc. The difference between امدand زمان is that whereas the former is time considered with regard to its end, the latter is time considered with regard to both its end and its beginning. Similarly, the difference between امد and ابد is that while the former means time limited in duration, the latter means time everlasting. The Arabs say الدنیا امد والاخرة ابد i.e. the present state of existence is limited in duration, but the final state of existence is everlasting (Lane & Mufradat).
Commentary:
There were two parties among the early Christians: (a) Those who did not like to dissemble or dissimulate and knowing no compromise with unbelief and idolatry suffered persecution for their faith with patience and fortitude. These people had to seek refuge in caves: (b) Those who thinking prudence to be the better part of valour, concealed their faith and saved themselves from persecution. Of these two parties the one which suffered most were in a better position to remember the duration of the period of their persecution. Or it may be that the words "two parties" refer to the persecutors and the persecuted.
1669
There seemed to be two parties among the early Christians: (a) Those who did not like to dissemble or dissimulate and knowing no compromise with unbelief and idolatry suffered persecution for their faith with patience and fortitude. These people had to seek refuge in caves. (b) Those who thinking prudence to be the better part of valour concealed their faith and saved themselves from persecution. "Two parties" may also refer to the persecutors and the persecuted.
وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ
20:42.
20:42.
20:42.
h
20:42.
c
20:42.
c
20:42.
۞ هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
50:4.
50:4.
Haihata denotes one’s deeming a thing remote or improbable and despairing of it, and means, Ba‘uda Jiddan (he or it was or became very far off), or Ma Ab‘ada-hu (how far it is), signifying the intensification of the sense of being very far (Lane).
50:4.
Important Words:
ھیھات denotes one’s deeming a thing remote or improbable and despairing of it, and means, بعد جدا (he or it was or became very far off) or ما أبعدہ (how far it is), signifying the intensification of the sense of بعد (to be far) though it also means بعد. The word ھیھات followed by لmeans, بعد (he or it was or became far off) or بعد التصدیق (it was far from being believed or from truth or simply البعد (remoteness). Without ل after it, it denotes pronouncing a thing to be remote. ھیھات کذا means, far or far from being believed or from truth is such a thing, or ھیھات لکذا means, remoteness or remoteness from being believed or from the truth, is to be attributed to such a thing (Lane).
e
50:4.
d
50:4.
2536
Important Words:
ھیھات denotes one’s deeming a thing remote or improbable and despairing of it, and means, بعد جدا (he or it was or became very far off) or ما أبعدہ (how far it is), signifying the intensification of the sense of بعد (to be far) though it also means بعد. The word ھیھات followed by لmeans, بعد (he or it was or became far off) or بعد التصدیق (it was far from being believed or from truth or simply البعد (remoteness). Without ل after it, it denotes pronouncing a thing to be remote. ھیھات کذا means, far or far from being believed or from truth is such a thing, or ھیھات لکذا means, remoteness or remoteness from being believed or from the truth, is to be attributed to such a thing (Lane).
d
50:4.
1995
Haihata denotes one’s deeming a thing remote or improbable and despairing of it, and means, Ba‘uda Jiddan (he or it was or became very far off), or Ma Ab‘ada-hu (how far it is), signifying the intensification of the sense of being very far (Lane).
وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩
وَٱلَّذِينَ يُظَٰهِرُونَ مِن نِّسَآئِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا۟ فَتَحْرِيرُ رَقَبَةٍ مِّن قَبْلِ أَن يَتَمَآسَّا ۚ ذَٰلِكُمْ تُوعَظُونَ بِهِۦ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
The words, "they would go back on what they have said," may signify that after calling their wives "mothers" they seek to re-establish conjugal relations with them, or they may mean that after having once called their wives "mothers" they repeat what they have said. According to this meaning, it is deliberate repetition of the obnoxious words and not their casual or inadvertent utterance that renders the utterer liable to the punishment prescribed in this and the following verse.
Commentary:
The words "they go back on what they have said," may signify that after calling their wives "mothers" they seek to re-establish conjugal relations with them. Or the words may mean that after having once called their wives "mothers" they repeat what they have said. According to this meaning, it is deliberate repetition of the obnoxious words and not their casual or inadvertent utterance that renders the utterer liable to the punishment prescribed in this and the following verse.
4174
Commentary:
The words "they go back on what they have said," may signify that after calling their wives "mothers" they seek to re-establish conjugal relations with them. Or the words may mean that after having once called their wives "mothers" they repeat what they have said. According to this meaning, it is deliberate repetition of the obnoxious words and not their casual or inadvertent utterance that renders the utterer liable to the punishment prescribed in this and the following verse.
3002
The words, "they would go back on what they have said," may signify that after calling their wives "mothers" they seek to re-establish conjugal relations with them, or they may mean that after having once called their wives "mothers" they repeat what they have said. According to this meaning, it is deliberate repetition of the obnoxious words and not their casual or inadvertent utterance that renders the utterer liable to the punishment prescribed in this and the following verse.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ ٱلْمَصِيرُ
4:47.
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
a
4:47.
1404
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
1405
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
1
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
a
2:105; 4:47.4178
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
3005
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
3006
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).