اَکۡثَرَ
Appears 25 times in Quran
Occurrences in Quran
Found 25 verses containing "اَکۡثَرَ".
اِنَّ ہٰذَا الۡقُرۡاٰنَ یَقُصُّ عَلٰی بَنِیۡۤ اِسۡرٰٓءِیۡلَ اَکۡثَرَ الَّذِیۡ ہُمۡ فِیۡہِ یَخۡتَلِفُوۡنَ
The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of the Queen of Sheba. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Qur’an has lifted the veil from this obscure fact.
Commentary:
The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of an idolatrous woman. The Quran absolves him of this most heinous charge (as it absolves all other Prophets of the charges levelled against them by the Jews) by stating that far from stooping to idol worship in order to win the love of the Queen of Sheba, Solomon actually converted her to the worship of the One True God and made her renounce the worship of false gods. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Quran has lifted the veil from the real fact. The verse may possess general application also.
2864
Commentary:
The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of an idolatrous woman. The Quran absolves him of this most heinous charge (as it absolves all other Prophets of the charges levelled against them by the Jews) by stating that far from stooping to idol worship in order to win the love of the Queen of Sheba, Solomon actually converted her to the worship of the One True God and made her renounce the worship of false gods. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Quran has lifted the veil from the real fact. The verse may possess general application also.
2188
The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of the Queen of Sheba. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Qur’an has lifted the veil from this obscure fact.
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ خَرَجُوۡا مِنۡ دِیٰرِہِمۡ وَہُمۡ اُلُوۡفٌ حَذَرَ الۡمَوۡتِ فَقَالَ لَہُمُ اللّٰہُ مُوۡتُوۡا ثُمَّ اَحۡیٰہُمۡ ۚ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَشۡکُرُوۡنَ
5:27.
اَلَّذِیْنَ خَرَجُوْا مِنْ دِیَارِھِمْ سے مراد بنی اسرائیل ہیں جو فرعون کے ڈر کی وجہ سے مصر سے نکل آئے تھے۔ وَھُمْ اُلُوْفٌ میں بتایا کہ وہ ہزاروں تھے۔ اس سے بائیبل کے اس بیان کی تردید ہو جاتی ہے کہ بنی اسرائیل کی تعداد جو مصر سے نکلے تھے چھ لاکھ تین ہزار پانچ سو پچاس تھی۔ کیونکہ چھ لاکھ کا قافلہ بغیر زیادہ سامان کے بے آب و گیاہ جنگل میں سے سینکڑوں میل تک نہیں گزر سکتا۔
’’مرجاؤ‘‘ سے یہ مراد ہے کہ تمہاری نافرمانی کی وجہ سے تم سے فاتحانہ طاقتیں واپس لی جاتی ہیں۔ مگر بعد میں خداتعالیٰ نے معاف کر دیا اور ان کے غالب آنے کی قوتیں انہیں واپس دے دیں۔
5:27.
When, being persecuted by Pharaoh, the Israelites left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead (5:25).
The Bible represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view according to which they were only several thousand (History of the People of Israel, by Ernest Renan. p. 145, 1888, and History of Palestine and the Jews, i. 174, by John Kitto). See also 2:61.
The Israelites left Egypt because their further stay in that country would have meant their total annihilation. Pharaoh had recourse to all sorts of means to destroy their manhood. See 2:50.
The reference is to the wandering in the wilderness of Sinai of the Israelites who had refused to march with Moses into Canaan until they perished in the wilderness and a new generation arose who, inspired with a new life, marched into the Promised Land under Joshua. Elsewhere the Qur’an says, "Then we raised you up after your death" (2:57).
5:27.
Commentary:
The commandments relating to conjugal relations were mentioned as an offshoot of the subject of جھاد (holy war) dealt with in 2:217 and the following verses. The Quran now reverts to the original subject and by way of re-introduction cites the example of the Israelites who had left the land of the Pharaohs for fear of death. Trodden under the foot of the tyrant, the children of Israel were then in a most abject condition, and the wise God, in His eternal wisdom, decreed that they should lead a life of ordeals in the wilderness before becoming fit for the great life that awaited them in the Promised Land. The words, Allah said to them: 'Die', point to the great truth that all life must be preceded by death, i.e. great trials and extraordinary sacrifices.
As mentioned above, the clause, those who went forth from their homes, refers to the Israelites who had gone forth from Egypt to escape persecution by Pharaoh. It was the fear of death which had made the Israelites migrate from the land (2:50).
The words, they were thousands, contradict the Bible which represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view (See History of the People of Israel, p. 145, by Ernest Renan, London, 1888, and History of Palestine and the Jews, i. 174 by John Kitto, London, 1844). See also. 2:55.
The story of the exodus of the Israelites is briefly this. When, being persecuted by Pharaoh, they left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead, saying Go thou and thy Lord and fight and here we sit (5:25). The result was that they drew upon themselves the wrath of God, Who said to Moses, Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land (5:27). The promise was thus put off for forty years and the children of Israel were left to wander in the wilderness until those who had refused to fight perished in the desert, whereafter the younger generation led by Joshua conquered the land. Thus it was that the people whom God had caused to perish had new life breathed into them. It is with reference to these events that the Quran uses the word "die" in the verse under comment. This very death, i.e. destruction of the rebellious and training of the youth through trials and ordeals, proved the forerunner of life. Elsewhere, the Quran says about the Israelites: Then We raised you up after your death (2:57).
It may also be noted here that from this verse onward, the Quran begins the description of تزکیة or means of national progress spoken of in 2:130, reference to "Signs" and "the Book" and "Wisdom" having already been made.
a
5:27.
5
اَلَّذِیْنَ خَرَجُوْا مِنْ دِیَارِھِمْ سے مراد بنی اسرائیل ہیں جو فرعون کے ڈر کی وجہ سے مصر سے نکل آئے تھے۔ وَھُمْ اُلُوْفٌ میں بتایا کہ وہ ہزاروں تھے۔ اس سے بائیبل کے اس بیان کی تردید ہو جاتی ہے کہ بنی اسرائیل کی تعداد جو مصر سے نکلے تھے چھ لاکھ تین ہزار پانچ سو پچاس تھی۔ کیونکہ چھ لاکھ کا قافلہ بغیر زیادہ سامان کے بے آب و گیاہ جنگل میں سے سینکڑوں میل تک نہیں گزر سکتا۔
6
’’مرجاؤ‘‘ سے یہ مراد ہے کہ تمہاری نافرمانی کی وجہ سے تم سے فاتحانہ طاقتیں واپس لی جاتی ہیں۔ مگر بعد میں خداتعالیٰ نے معاف کر دیا اور ان کے غالب آنے کی قوتیں انہیں واپس دے دیں۔
b
5:27.
250
Commentary:
The commandments relating to conjugal relations were mentioned as an offshoot of the subject of جھاد (holy war) dealt with in 2:217 and the following verses. The Quran now reverts to the original subject and by way of re-introduction cites the example of the Israelites who had left the land of the Pharaohs for fear of death. Trodden under the foot of the tyrant, the children of Israel were then in a most abject condition, and the wise God, in His eternal wisdom, decreed that they should lead a life of ordeals in the wilderness before becoming fit for the great life that awaited them in the Promised Land. The words, Allah said to them: 'Die', point to the great truth that all life must be preceded by death, i.e. great trials and extraordinary sacrifices.
As mentioned above, the clause, those who went forth from their homes, refers to the Israelites who had gone forth from Egypt to escape persecution by Pharaoh. It was the fear of death which had made the Israelites migrate from the land (2:50).
The words, they were thousands, contradict the Bible which represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view (See History of the People of Israel, p. 145, by Ernest Renan, London, 1888, and History of Palestine and the Jews, i. 174 by John Kitto, London, 1844). See also. 2:55.
The story of the exodus of the Israelites is briefly this. When, being persecuted by Pharaoh, they left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead, saying Go thou and thy Lord and fight and here we sit (5:25). The result was that they drew upon themselves the wrath of God, Who said to Moses, Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land (5:27). The promise was thus put off for forty years and the children of Israel were left to wander in the wilderness until those who had refused to fight perished in the desert, whereafter the younger generation led by Joshua conquered the land. Thus it was that the people whom God had caused to perish had new life breathed into them. It is with reference to these events that the Quran uses the word "die" in the verse under comment. This very death, i.e. destruction of the rebellious and training of the youth through trials and ordeals, proved the forerunner of life. Elsewhere, the Quran says about the Israelites: Then We raised you up after your death (2:57).
It may also be noted here that from this verse onward, the Quran begins the description of تزکیة or means of national progress spoken of in 2:130, reference to "Signs" and "the Book" and "Wisdom" having already been made.
a
5:27.
300
When, being persecuted by Pharaoh, the Israelites left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead (5:25).
301
The Bible represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view according to which they were only several thousand (History of the People of Israel, by Ernest Renan. p. 145, 1888, and History of Palestine and the Jews, i. 174, by John Kitto). See also 2:61.
302
The Israelites left Egypt because their further stay in that country would have meant their total annihilation. Pharaoh had recourse to all sorts of means to destroy their manhood. See 2:50.
303
The reference is to the wandering in the wilderness of Sinai of the Israelites who had refused to march with Moses into Canaan until they perished in the wilderness and a new generation arose who, inspired with a new life, marched into the Promised Land under Joshua. Elsewhere the Qur’an says, "Then we raised you up after your death" (2:57).
۞ 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.
وَعۡدَ اللّٰہِ ۖ لَا یُخۡلِفُ اللّٰہُ وَعۡدَہٗ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
3:195; 39:21.
Commentary:
The reference in the words, "Allah has made this promise," is to the Divine decree alluded to in the words "that Allah might accomplish the thing that was decreed" (8:43) used with reference to the Battle of Badr.
d
3:195; 39:21.
900
在8:43节经文中述及这一许约。
a
3:195; 39:21.
2993
Commentary:
The reference in the words, "Allah has made this promise," is to the Divine decree alluded to in the words "that Allah might accomplish the thing that was decreed" (8:43) used with reference to the Battle of Badr.
a
3:195; 39:21.
2272
The promise is referred to in 8:43.
اَوَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ کَانُوۡۤا اَشَدَّ مِنۡہُمۡ قُوَّۃً وَّاَثَارُوا الۡاَرۡضَ وَعَمَرُوۡہَاۤ اَکۡثَرَ مِمَّا عَمَرُوۡہَا وَجَآءَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ ۖ فَمَا کَانَ اللّٰہُ لِیَظۡلِمَہُمۡ وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
12:110; 22:47; 35:45; 47:11.
4:41; 10:45.
12:110; 22:47; 35:45; 47:11.
4:41; 9:70; 10:45; 18:50; 29:32.
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
a
12:110; 22:47; 35:45; 47:11.
b
4:41; 9:70; 10:45; 18:50; 29:32.
2996
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
فَاَقِمۡ وَجۡہَکَ لِلدِّیۡنِ حَنِیۡفًا ۚ فِطۡرَتَ اللّٰہِ الَّتِیۡ فَطَرَ النَّاسَ عَلَیۡہَا ۚ لَا تَبۡدِیۡلَ لِخَلۡقِ اللّٰہِ ۚ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
10:106; 30:44.
98:6.
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
10:106; 30:44.
12:41; 98:6.
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
c
10:106; 30:44.
d
98:6.
2
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
3
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
b
10:106; 30:44.
c
12:41; 98:6.
3011
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
b
10:106; 30:44.
c
98:6.
2284
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
وَاِنۡ تُطِعۡ اَکۡثَرَ مَنۡ فِی الۡاَرۡضِ یُضِلُّوۡکَ عَنۡ سَبِیۡلِ اللّٰہِ ۚ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَاِنۡ ہُمۡ اِلَّا یَخۡرُصُوۡنَ
10:37; 53:29.
10:37; 53:29.
10:37; 53:29.
Important Words:
یخرصون (lie) is derived from خرص which means, he computed the quantity or number of a thing by conjecture; he conjectured; he opined while he was not certain. It also means, he spoke falsely, or he lied, or he said what was untrue. خراص means, a liar; or one who only conjectures or opines and does not make sure of a thing by ascertaining the truth (Lane & Aqrab).
Commentary:
The verse purports to say that the question of the truth or otherwise of Islam should not be decided according to the verdict of the majority, for the majority of mankind are ignorant. Therefore, matters of faith cannot be decided by the verdict of the majority. There has never been a people the majority of whom are wise or learned. Even in worldly legislatures, it is only a limited number of persons whose opinion matters. Again, even in so-called advanced countries the masses have their leaders, and it is these leaders whose opinion they follow. Thus, in reality, it is always a limited number whose opinion matters.
The verse refers particularly to the people of Arabia in the time of the Holy Prophet, the majority of whom were undoubtedly ignorant.
d
10:37; 53:29.
a
10:37; 53:29.
858
Important Words:
یخرصون (lie) is derived from خرص which means, he computed the quantity or number of a thing by conjecture; he conjectured; he opined while he was not certain. It also means, he spoke falsely, or he lied, or he said what was untrue. خراص means, a liar; or one who only conjectures or opines and does not make sure of a thing by ascertaining the truth (Lane & Aqrab).
Commentary:
The verse purports to say that the question of the truth or otherwise of Islam should not be decided according to the verdict of the majority, for the majority of mankind are ignorant. Therefore, matters of faith cannot be decided by the verdict of the majority. There has never been a people the majority of whom are wise or learned. Even in worldly legislatures, it is only a limited number of persons whose opinion matters. Again, even in so-called advanced countries the masses have their leaders, and it is these leaders whose opinion they follow. Thus, in reality, it is always a limited number whose opinion matters.
The verse refers particularly to the people of Arabia in the time of the Holy Prophet, the majority of whom were undoubtedly ignorant.
d
10:37; 53:29.
یَسۡـَٔلُوۡنَکَ عَنِ السَّاعَۃِ اَیَّانَ مُرۡسٰٮہَا ۖ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ رَبِّیۡ ۖ لَا یُجَلِّیۡہَا لِوَقۡتِہَاۤ اِلَّا ہُوَ ۚ ثَقُلَتۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۚ لَا تَاۡتِیۡکُمۡ اِلَّا بَغۡتَۃً ۗ یَسۡـَٔلُوۡنَکَ کَاَنَّکَ حَفِیٌّ عَنۡہَا ۖ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ اللّٰہِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
33:64; 78:2; 79:43.
31:35; 43:86.
16:78; 54:51.
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Mursa is noun-infinitive or noun of time or noun of place (Lane).
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
g
16:78; 54:51.
530
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
531
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
a
16:78; 54:51.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
1074
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
a
16:78; 54:51.
f
33:64; 78:2; 79:43.
g
31:35; 43:86.
1081
Mursa is noun-infinitive or noun of time or noun of place (Lane).
1082
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
1083
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
اَفَمَنۡ کَانَ عَلٰی بَیِّنَۃٍ مِّنۡ رَّبِّہٖ وَیَتۡلُوۡہُ شَاہِدٌ مِّنۡہُ وَمِنۡ قَبۡلِہٖ کِتٰبُ مُوۡسٰۤی اِمَامًا وَّرَحۡمَۃً ۚ اُولٰٓئِکَ یُؤۡمِنُوۡنَ بِہٖ ۚ وَمَنۡ یَّکۡفُرۡ بِہٖ مِنَ الۡاَحۡزَابِ فَالنَّارُ مَوۡعِدُہٗ ۚ فَلَا تَکُ فِیۡ مِرۡیَۃٍ مِّنۡہُ ۚ اِنَّہُ الۡحَقُّ مِنۡ رَّبِّکَ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یُؤۡمِنُوۡنَ
2:148; 10:95.
47:15.
46:11; 61:7.
这些话中有三个论据证明穆圣: (a) ‘一个立足於养主明证的人,’ (b) ‘在他之后有一个证人将来自安拉来证明他的真理,’ (c) ‘在他之前还有穆撒的经典。’ ‘养主明证’ 是穆圣给他的腐败没落的民族生活中所带来的伟大精神革命, 而证明他的真理的证人是他的追随者中产生的宗教导师, 他们用自己的训导和实践在每个时代证实了伊斯兰教和 «古兰经» 的真理, 杰出的证人是主许的迈喜合, 阿哈默底亚运动的创始人; ‘在他之前还有穆撒的经典’ 这句话, 指的是圣经中可以见到的有关穆圣的许多预言。读注释932。
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔
یعنی خدا تعالیٰ کی طرف سے۔
یعنی اس کی امت میں سے بھی ایک مامور پیدا ہوگا جو اپنے الہامات کے ذریعہ سے اس کی تصدیق کرے گا۔ گویا محمد رسول اللہ صلی اللہ علیہ وسلم کو تین گواہ حاصل ہیں۔ ایک تو خود دلائل رکھتا ہے۔ دوسرے اس کی امت میں سے اولیاء اللہ پیدا ہوتے رہیں گے۔ جو اس کی سچائی کی گواہی دیں گے۔ تیسرے اس سے پہلے بھی حضرت موسیٰ علیہ السلام کی کتاب اس کی سچائی پر گواہی دے رہی ہے۔ اتنی گواہیاں کسی اور نبی کو میّسر نہیں۔
47:15.
46:11; 61:7.
2:148; 10:95.
Three arguments have been given in this verse in support of the Holy Prophet in the words: (a) 'Who stands upon a clear proof from his Lord,' (b) to testify to whose truth a witness from Him shall follow him,' and (c) 'who was preceded by the Book of Moses.' 'The clear proof from his Lord' was the great moral revolution which the Holy Prophet had brought about in the life of his corrupt and decadent people, and the witnesses who bore testimony to his truth were the Divine Teachers from among his followers who, by their precept and practice, established the truth of Islam and the Qur’an in every age, the witness par excellence being the Promised Messiah, Founder of the Ahmadiyya Movement; and the words 'was preceded by the Book of Moses' point to the prophecies that are found in the Bible about the Holy Prophet. See {2135}.
47:15.
46:11; 61:7.
2:148; 10:95.
Commentary:
This verse embodies three important criteria by which the truth of the Quran and that of the Holy Prophet can be tested, and declares that he who satisfies these three criteria cannot be an impostor.
There are three classes of men whom a Divine Message can possibly concern:(1) the contemporaries of a Messenger of God, to whom the Message is directly addressed; (2) the generations yet unborn who are to receive the Message in the future; (3) the past generations to whom their Prophet gave the news that a Messenger was to come. If these three classes of witnesses bear testimony to the truth of a claimant to prophethood, there can remain no doubt about his truth. The faith of the last-mentioned class of people, i.e. those who expect the advent of a Messenger of God, has its basis in past prophecies about his advent, while the first-mentioned class, i.e. the contemporaries of a claimant, judge his claim (a) by the touchstone whether he possesses in his own person any proof which testifies to his truth, or (b) by the prophecies of earlier Scriptures about the advent of a Divine Messenger. Lastly, there is the second class of people, i.e. those yet unborn who in their time look upon the signs witnessed by the contemporaries of a claimant as mere stories, and confine their scrutiny to the change brought about by the claimant—the fruit of his reformatory efforts. In fact, succeeding generations attach more importance to the fruits of the labours of a Divine Messenger and to the results of his mission than to anything else. If his Message continues to bear fruit down to their time, they come to realize that it is a truly useful thing and concerns them as much as it did past generations.
In point of importance, pride of place belongs to internal evidence, that is, the evidence which a claimant possesses in his own person, because such evidence serves as a clear proof not only for the contemporaries of the claimant but also for the generations to come and because it relieves seekers after truth of the trouble of turning to other things for guidance, it being in itself a sufficient proof of the truth of the claimant. This kind of proof is referred to in the words, Can he who possesses a clear proof from his Lord be an impostor?
The second evidence, which is also second in importance, of the truth of a Divine claimant pertains to the results produced by his Message and the fruits of his labours; for in the absence of this evidence, the practical value of a Message claimed to be Divine becomes doubtful in the eyes of later generations. In fact, the intrinsic truth of a Message does not constitute a sufficient incentive for acting upon it. It has to be shown that it is also meant for the recipient and for the age in which he lives and that it has not been superseded by a later Message. The fact that a Message continues to bear fruit suffices to establish the fact that it is as practicable and as useful at present as it was in the past. This kind of evidence is referred to in the words, and a witness from Him shall follow him.
Last in point of importance is the evidence which relates to prophecies holding hope of a future reformer and a future Message. The evidence of such prophecies is also useful, for it keeps the minds of men prepared for the acceptance of the Message, although naturally only those people benefit by it in whose time the expected Message actually makes its appearance. This kind of evidence is hinted at in the words, and who was preceded by the Book of Moses, a guide and a mercy.
All these three kinds of evidence have been adduced in this verse in support of the Holy Prophet and the Quranic Message. The Quran possesses strong internal evidence of its Divine origin; the Scriptures that preceded it bear clear witness to its truth; and it was also to bear fruit in the future in a way that nobody could have any reasonable ground to reject it. Similarly, the Holy Prophet who brought this Message also possesses this triple evidence which clearly proves him to be a true Messenger of God.
The words, a witness from Him (God) shall follow him (the Holy Prophet), also point to the appearance of a great Reformer in the Latter Days who was to come as "a witness" to bear testimony to the truth of the Holy Prophet. It is worth noting that the person who was to appear after the Holy Prophet to bear testimony to his truth has been called a شاھد (a witness) and it is evident that a witness is needed only when the continued practicability and usefulness of a Message is called in question. It is evident, therefore, that after the advent of the Holy Prophet a Messenger was needed only at a time when there should arise about the Quran the question whether it was still worthy of being acted upon. It is well known that such a question never arose about the Quran during the last 1350 years, and it is only in the present time that doubts have begun to be expressed about this claim of the Quran with persistence from all quarters. There is a section of Muslims themselves who hold the view that some teachings of the Quran, particularly with regard to the five daily Prayers, the amputation of the hands of a thief, polygamy, purdah, usury, etc., need alteration or amendment. Then there are the followers of claimants like Baha’ullah, who believe that the Law of Islam has become abrogated and they seek to introduce a new Law in its place. Last of all, the so-called higher critics of the west question the authenticity of some historical facts mentioned in the Quran as well as the practicability of some of its teachings. Such a state of affairs never existed before the present age and therefore, truly speaking, no "witness" was needed before now.
The words منه (from Him) in the expression, a witness from Him, clearly show that the promised witness was to be a heavenly Messenger. This heavenly Messenger is Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement,who appeared at a time when the teachings of Islam had begun openly to be declared unpractical and impracticable and the object of whose advent was to bear witness to the truth of Islam by means of clear proofs and fresh heavenly signs.
It should also be remembered that the words, a witness from Him shall follow him, promised the appearance of a person who was to invite men to accept and follow the Quran and not of one who was to abrogate its teachings. Thus, incidentally, the verse furnishes an irrefutable argument against the claims of Baha’ullah.
The third evidence in support of the truth of the Quran and of the Holy Prophet lies in the fact that their advent was predicted by previous Prophets. The Book of Moses forms the most conspicuous example of it. It contains clear prophecies about the Holy Prophet and the Quran. Among others, the reader is referred to Deut. 18:18.
The Book of Moses is here called "a guide" because it serves as a guide to the truth of Islam. It is "a mercy" in the sense that it has made it easy for men to accept the truth in four different ways: (1) by means of prophecies which point to the truth of the Holy Prophet; (2) by laying down criteria by means of which the truth of a Prophet can be tested; (3) by enabling men to compare the teachings of the two Books; and (4) by helping to explain the fundamentals of the Law.
The word احزاب (opposing parties) generally signifies the parties that oppose the Prophets. As the Holy Prophet was raised for the whole of mankind, the words would here signify the followers of all the religions of the world other than Islam.
The words, be not thou in doubt about it, are addressed to the reader and not to the Holy Prophet. These words are preceded by the words, those who consider these matters believe therein, to point out that as there has already come into existence a party of men who believe in the Quran and the Holy Prophet, it is highly unreasonable to think that, whereas the evidences mentioned above have succeeded in bringing into existence a party of firm believers, the Prophet himself to whom those evidences were revealed should remain in doubt about their Divine origin. These words, therefore, cannot be said to have been addressed to the Holy Prophet. They are undoubtedly addressed to each and every reader of the Quran.
a
2:148; 10:95.
d
47:15.
e
46:11; 61:7.
611
这些话中有三个论据证明穆圣: (a) ‘一个立足於养主明证的人,’ (b) ‘在他之后有一个证人将来自安拉来证明他的真理,’ (c) ‘在他之前还有穆撒的经典。’ ‘养主明证’ 是穆圣给他的腐败没落的民族生活中所带来的伟大精神革命, 而证明他的真理的证人是他的追随者中产生的宗教导师, 他们用自己的训导和实践在每个时代证实了伊斯兰教和 «古兰经» 的真理, 杰出的证人是主许的迈喜合, 阿哈默底亚运动的创始人; ‘在他之前还有穆撒的经典’ 这句话, 指的是圣经中可以见到的有关穆圣的许多预言。读注释932。
2
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔
3
یعنی خدا تعالیٰ کی طرف سے۔
4
یعنی اس کی امت میں سے بھی ایک مامور پیدا ہوگا جو اپنے الہامات کے ذریعہ سے اس کی تصدیق کرے گا۔ گویا محمد رسول اللہ صلی اللہ علیہ وسلم کو تین گواہ حاصل ہیں۔ ایک تو خود دلائل رکھتا ہے۔ دوسرے اس کی امت میں سے اولیاء اللہ پیدا ہوتے رہیں گے۔ جو اس کی سچائی کی گواہی دیں گے۔ تیسرے اس سے پہلے بھی حضرت موسیٰ علیہ السلام کی کتاب اس کی سچائی پر گواہی دے رہی ہے۔ اتنی گواہیاں کسی اور نبی کو میّسر نہیں۔
a
47:15.
b
46:11; 61:7.
c
2:148; 10:95.
1399
Commentary:
This verse embodies three important criteria by which the truth of the Quran and that of the Holy Prophet can be tested, and declares that he who satisfies these three criteria cannot be an impostor.
There are three classes of men whom a Divine Message can possibly concern:(1) the contemporaries of a Messenger of God, to whom the Message is directly addressed; (2) the generations yet unborn who are to receive the Message in the future; (3) the past generations to whom their Prophet gave the news that a Messenger was to come. If these three classes of witnesses bear testimony to the truth of a claimant to prophethood, there can remain no doubt about his truth. The faith of the last-mentioned class of people, i.e. those who expect the advent of a Messenger of God, has its basis in past prophecies about his advent, while the first-mentioned class, i.e. the contemporaries of a claimant, judge his claim (a) by the touchstone whether he possesses in his own person any proof which testifies to his truth, or (b) by the prophecies of earlier Scriptures about the advent of a Divine Messenger. Lastly, there is the second class of people, i.e. those yet unborn who in their time look upon the signs witnessed by the contemporaries of a claimant as mere stories, and confine their scrutiny to the change brought about by the claimant—the fruit of his reformatory efforts. In fact, succeeding generations attach more importance to the fruits of the labours of a Divine Messenger and to the results of his mission than to anything else. If his Message continues to bear fruit down to their time, they come to realize that it is a truly useful thing and concerns them as much as it did past generations.
In point of importance, pride of place belongs to internal evidence, that is, the evidence which a claimant possesses in his own person, because such evidence serves as a clear proof not only for the contemporaries of the claimant but also for the generations to come and because it relieves seekers after truth of the trouble of turning to other things for guidance, it being in itself a sufficient proof of the truth of the claimant. This kind of proof is referred to in the words, Can he who possesses a clear proof from his Lord be an impostor?
The second evidence, which is also second in importance, of the truth of a Divine claimant pertains to the results produced by his Message and the fruits of his labours; for in the absence of this evidence, the practical value of a Message claimed to be Divine becomes doubtful in the eyes of later generations. In fact, the intrinsic truth of a Message does not constitute a sufficient incentive for acting upon it. It has to be shown that it is also meant for the recipient and for the age in which he lives and that it has not been superseded by a later Message. The fact that a Message continues to bear fruit suffices to establish the fact that it is as practicable and as useful at present as it was in the past. This kind of evidence is referred to in the words, and a witness from Him shall follow him.
Last in point of importance is the evidence which relates to prophecies holding hope of a future reformer and a future Message. The evidence of such prophecies is also useful, for it keeps the minds of men prepared for the acceptance of the Message, although naturally only those people benefit by it in whose time the expected Message actually makes its appearance. This kind of evidence is hinted at in the words, and who was preceded by the Book of Moses, a guide and a mercy.
All these three kinds of evidence have been adduced in this verse in support of the Holy Prophet and the Quranic Message. The Quran possesses strong internal evidence of its Divine origin; the Scriptures that preceded it bear clear witness to its truth; and it was also to bear fruit in the future in a way that nobody could have any reasonable ground to reject it. Similarly, the Holy Prophet who brought this Message also possesses this triple evidence which clearly proves him to be a true Messenger of God.
The words, a witness from Him (God) shall follow him (the Holy Prophet), also point to the appearance of a great Reformer in the Latter Days who was to come as "a witness" to bear testimony to the truth of the Holy Prophet. It is worth noting that the person who was to appear after the Holy Prophet to bear testimony to his truth has been called a شاھد (a witness) and it is evident that a witness is needed only when the continued practicability and usefulness of a Message is called in question. It is evident, therefore, that after the advent of the Holy Prophet a Messenger was needed only at a time when there should arise about the Quran the question whether it was still worthy of being acted upon. It is well known that such a question never arose about the Quran during the last 1350 years, and it is only in the present time that doubts have begun to be expressed about this claim of the Quran with persistence from all quarters. There is a section of Muslims themselves who hold the view that some teachings of the Quran, particularly with regard to the five daily Prayers, the amputation of the hands of a thief, polygamy, purdah, usury, etc., need alteration or amendment. Then there are the followers of claimants like Baha’ullah, who believe that the Law of Islam has become abrogated and they seek to introduce a new Law in its place. Last of all, the so-called higher critics of the west question the authenticity of some historical facts mentioned in the Quran as well as the practicability of some of its teachings. Such a state of affairs never existed before the present age and therefore, truly speaking, no "witness" was needed before now.
The words منه (from Him) in the expression, a witness from Him, clearly show that the promised witness was to be a heavenly Messenger. This heavenly Messenger is Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement,who appeared at a time when the teachings of Islam had begun openly to be declared unpractical and impracticable and the object of whose advent was to bear witness to the truth of Islam by means of clear proofs and fresh heavenly signs.
It should also be remembered that the words, a witness from Him shall follow him, promised the appearance of a person who was to invite men to accept and follow the Quran and not of one who was to abrogate its teachings. Thus, incidentally, the verse furnishes an irrefutable argument against the claims of Baha’ullah.
The third evidence in support of the truth of the Quran and of the Holy Prophet lies in the fact that their advent was predicted by previous Prophets. The Book of Moses forms the most conspicuous example of it. It contains clear prophecies about the Holy Prophet and the Quran. Among others, the reader is referred to Deut. 18:18.
The Book of Moses is here called "a guide" because it serves as a guide to the truth of Islam. It is "a mercy" in the sense that it has made it easy for men to accept the truth in four different ways: (1) by means of prophecies which point to the truth of the Holy Prophet; (2) by laying down criteria by means of which the truth of a Prophet can be tested; (3) by enabling men to compare the teachings of the two Books; and (4) by helping to explain the fundamentals of the Law.
The word احزاب (opposing parties) generally signifies the parties that oppose the Prophets. As the Holy Prophet was raised for the whole of mankind, the words would here signify the followers of all the religions of the world other than Islam.
The words, be not thou in doubt about it, are addressed to the reader and not to the Holy Prophet. These words are preceded by the words, those who consider these matters believe therein, to point out that as there has already come into existence a party of men who believe in the Quran and the Holy Prophet, it is highly unreasonable to think that, whereas the evidences mentioned above have succeeded in bringing into existence a party of firm believers, the Prophet himself to whom those evidences were revealed should remain in doubt about their Divine origin. These words, therefore, cannot be said to have been addressed to the Holy Prophet. They are undoubtedly addressed to each and every reader of the Quran.
c
47:15.
d
46:11; 61:7.
e
2:148; 10:95.
1304
Three arguments have been given in this verse in support of the Holy Prophet in the words: (a) 'Who stands upon a clear proof from his Lord,' (b) to testify to whose truth a witness from Him shall follow him,' and (c) 'who was preceded by the Book of Moses.' 'The clear proof from his Lord' was the great moral revolution which the Holy Prophet had brought about in the life of his corrupt and decadent people, and the witnesses who bore testimony to his truth were the Divine Teachers from among his followers who, by their precept and practice, established the truth of Islam and the Qur’an in every age, the witness par excellence being the Promised Messiah, Founder of the Ahmadiyya Movement; and the words 'was preceded by the Book of Moses' point to the prophecies that are found in the Bible about the Holy Prophet. See {2135}.
وَقَالَ الَّذِی اشۡتَرٰٮہُ مِنۡ مِّصۡرَ لِامۡرَاَتِہٖۤ اَکۡرِمِیۡ مَثۡوٰٮہُ عَسٰۤی اَنۡ یَّنۡفَعَنَاۤ اَوۡ نَتَّخِذَہٗ وَلَدًا ۚ وَکَذٰلِکَ مَکَّنَّا لِیُوۡسُفَ فِی الۡاَرۡضِ وَلِنُعَلِّمَہٗ مِنۡ تَاۡوِیۡلِ الۡاَحَادِیۡثِ ۚ وَاللّٰہُ غَالِبٌ عَلٰۤی اَمۡرِہٖ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
12:57.
12:57.
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39: 1). He was captain of the royal guard, an officer of high rank in ancient times.
12:57.
Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.
a
12:57.
a
12:57.
1525
Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.
a
12:57.
1369
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39: 1). He was captain of the royal guard, an officer of high rank in ancient times.
وَاتَّبَعۡتُ مِلَّۃَ اٰبَآءِیۡۤ اِبۡرٰہِیۡمَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ ۚ مَا کَانَ لَنَاۤ اَنۡ نُّشۡرِکَ بِاللّٰہِ مِنۡ شَیۡءٍ ۚ ذٰلِکَ مِنۡ فَضۡلِ اللّٰہِ عَلَیۡنَا وَعَلَی النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَشۡکُرُوۡنَ
2:134.
2:134.
2:134.
Commentary
The expression, This is of Allah’s grace upon us and upon mankind, shows that prophethood is a boon not only for the person on whom it is conferred, but also for the entire people to whom he is sent, for all men profit by it according to their respective capacities.
a
2:134.
a
2:134.
1542
Commentary
The expression, This is of Allah’s grace upon us and upon mankind, shows that prophethood is a boon not only for the person on whom it is conferred, but also for the entire people to whom he is sent, for all men profit by it according to their respective capacities.
a
2:134.
مَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِہٖۤ اِلَّاۤ اَسۡمَآءً سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ اِنِ الۡحُکۡمُ اِلَّا لِلّٰہِ ۚ اَمَرَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ ۚ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
30:31; 98:6.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
30:31; 98:6.
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
1544
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
30:31; 98:6.
b
7:72; 53:24.
c
6:58; 12:68.
d
2:84; 17:24; 41:15.
وَلَمَّا دَخَلُوۡا مِنۡ حَیۡثُ اَمَرَہُمۡ اَبُوۡہُمۡ مَّا کَانَ یُغۡنِیۡ عَنۡہُمۡ مِّنَ اللّٰہِ مِنۡ شَیۡءٍ اِلَّا حَاجَۃً فِیۡ نَفۡسِ یَعۡقُوۡبَ قَضٰٮہَا ۚ وَاِنَّہٗ لَذُوۡ عِلۡمٍ لِّمَا عَلَّمۡنٰہُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
1570
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1392
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
الٓمّٓرٰ ۚ تِلۡکَ اٰیٰتُ الۡکِتٰبِ ۗ وَالَّذِیۡۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ الۡحَقُّ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یُؤۡمِنُوۡنَ
تفصیل کے لئے دیکھیں سورۃ بقرہ آیت۲۔ نوٹ نمبر۱۔
2:2.
13:20; 32:3, 4.
Whereas Chapters 10, 11 & 12 begin with the letters Alif Lam Ra, the present Surah which is the 13th in number opens with the letters, Alif Lam Mim Ra. This difference in the abbreviated letters shows that the subject- matter of this Surah varies a little from that of the three preceding Chapters. These four abbreviated letters mean, I am Allah, the All-Knowing, the All- Seeing; the attribute, 'Knowing,' having been added to the attribute, 'Seeing,' referred to in the preceding Chapters.
See 2:2.
13:20; 32:3-4.
Commentary:
Whereas chapters 2, 3 & 7 began with the abbreviated letters Alif Lam Mim (chapter 7 beginning with Alif Lam Mim Sad) and chapters 10, 11 & 12 began with the letters Alif Lam Ra, the present Surah which is the 13th in number opens with the letters, Alif Lam Mim Ra. This difference in the abbreviated letters shows that the subject matter of this Surahvaries a little from that of the three preceding chapters. These four letters stand for the words انا الله اعلم واری i.e. I am Allah, the All-Knowing, the All-Seeing, the attribute of "Knowing" having been added to that of "Seeing" referred to in the preceding Surahs. It is obvious that when the attributes of "knowing" and "seeing" are used about God, they signify much more than what such words mean when used about man. God’s sight and knowledge are unlimited both as regards depth and extensiveness.
The words, These are verses of the Book, mean: (a) these are verses of the Book which mankind were instinctively expecting to be given; or (b) these are verses of the Book which had been promised in previous Scriptures. It is impossible success-fully to withstand and oppose such a Book.
The latter part of the verse means that man by nature hankers after true knowledge, but it is surprising that when disbelievers have actually been given a book comprising the truth, they prefer to grope in doubt and darkness rather than accept it.
b
2:2.
c
13:20; 32:3, 4.
634
第十、一一及一二章中, 开始的几个字母是 الٓرٰ (Alif Lam Ra), 而本章是第一三章, 开头的字母是 الٓمٓرٰ (Alif Lam Mim Ra) 这几个缩写字母的差异, 表明本章的主题内容与前三章稍有不同。这四个缩写字母的意思是, 我是全知和全见的安拉。定语 ‘全知的’ 被加在定语 ‘全见的’ 之前, 其含义已在前几章中提过。
1
تفصیل کے لئے دیکھیں سورۃ بقرہ آیت۲۔ نوٹ نمبر۱۔
b
See 2:2.
c
13:20; 32:3-4.
1613
Commentary:
Whereas chapters 2, 3 & 7 began with the abbreviated letters Alif Lam Mim (chapter 7 beginning with Alif Lam Mim Sad) and chapters 10, 11 & 12 began with the letters Alif Lam Ra, the present Surah which is the 13th in number opens with the letters, Alif Lam Mim Ra. This difference in the abbreviated letters shows that the subject matter of this Surahvaries a little from that of the three preceding chapters. These four letters stand for the words انا الله اعلم واری i.e. I am Allah, the All-Knowing, the All-Seeing, the attribute of "Knowing" having been added to that of "Seeing" referred to in the preceding Surahs. It is obvious that when the attributes of "knowing" and "seeing" are used about God, they signify much more than what such words mean when used about man. God’s sight and knowledge are unlimited both as regards depth and extensiveness.
The words, These are verses of the Book, mean: (a) these are verses of the Book which mankind were instinctively expecting to be given; or (b) these are verses of the Book which had been promised in previous Scriptures. It is impossible success-fully to withstand and oppose such a Book.
The latter part of the verse means that man by nature hankers after true knowledge, but it is surprising that when disbelievers have actually been given a book comprising the truth, they prefer to grope in doubt and darkness rather than accept it.
b
2:2.
c
13:20; 32:3, 4.
1419
Whereas Chapters 10, 11 & 12 begin with the letters Alif Lam Ra, the present Surah which is the 13th in number opens with the letters, Alif Lam Mim Ra. This difference in the abbreviated letters shows that the subject- matter of this Surah varies a little from that of the three preceding Chapters. These four abbreviated letters mean, I am Allah, the All-Knowing, the All- Seeing; the attribute, 'Knowing,' having been added to the attribute, 'Seeing,' referred to in the preceding Chapters.
وَمَاۤ اَرۡسَلۡنٰکَ اِلَّا کَآفَّۃً لِّلنَّاسِ بَشِیۡرًا وَّنَذِیۡرًا وَّلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
یہاں کَآفَّۃً لِّلنَّاسِ کے الفاظ ہیں اور کَفَّ الشَّیْئَ کے یہ معنے ہوتے ہیں کہ کسی چیز کو اس طرح جمع کیا جائے کہ اس کا کوئی حصہ باہر نہ رہے (اقرب) یہ آیت اس بات کا زبردست ثبوت ہے کہ یہودی ہو یا عیسائی یا اور کسی مذہب کا۔ اور خواہ قیامت تک کسی صدی میں پیدا ہونے والا ہو وہ رسول کریم صلی اللہ علیہ وسلم کی رسالت کے ماتحت ہے۔ ایسا کوئی دعویٰ نہ تورات میں ہے نہ انجیل میں‘ نہ ویدوں میں۔ بلا استثنا سب مذاہب کی طرف اور سب زمانوں کی طرف اور سب قوموں کی طرف مبعوث ہونے کا دعویٰ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ہے جو اس آیت سے ثابت ہے۔ پہلے نبیوں نے جو دعوے کیے ہی
21:108.
The Holy Prophet has been repeatedly declared in the Qur’an as having been sent as a Messenger to all mankind till the end of time. See also 21:108 and 25:2. The Message of Islam is a universal Message and the Qur’an is the last revealed Book which has laid claim to finality.
21:108.
Commentary:
The Holy Prophet has been repeatedly declared in the Quran as having been sent as a Messenger to all mankind till the end of time. See also 21:108 & 25:2. The Message of Islam is a universal message and the Quran is the last revealed Book for all mankind. No other revealed Book or religion has ever laid claim to finality.
a
21:108.
1049
«古兰经» 中反复宣告穆圣永远是安拉给全人类派来的一位使者。也可见21:108和25:2。伊斯兰教义是全人类的教义而 «古兰经» 是安拉启示的最后一本经典。
2
یہاں کَآفَّۃً لِّلنَّاسِ کے الفاظ ہیں اور کَفَّ الشَّیْئَ کے یہ معنے ہوتے ہیں کہ کسی چیز کو اس طرح جمع کیا جائے کہ اس کا کوئی حصہ باہر نہ رہے (اقرب) یہ آیت اس بات کا زبردست ثبوت ہے کہ یہودی ہو یا عیسائی یا اور کسی مذہب کا۔ اور خواہ قیامت تک کسی صدی میں پیدا ہونے والا ہو وہ رسول کریم صلی اللہ علیہ وسلم کی رسالت کے ماتحت ہے۔ ایسا کوئی دعویٰ نہ تورات میں ہے نہ انجیل میں‘ نہ ویدوں میں۔ بلا استثنا سب مذاہب کی طرف اور سب زمانوں کی طرف اور سب قوموں کی طرف مبعوث ہونے کا دعویٰ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ہے جو اس آیت سے ثابت ہے۔ پہلے نبیوں نے جو دعوے کیے ہی
b
21:108.
3154
Commentary:
The Holy Prophet has been repeatedly declared in the Quran as having been sent as a Messenger to all mankind till the end of time. See also 21:108 & 25:2. The Message of Islam is a universal message and the Quran is the last revealed Book for all mankind. No other revealed Book or religion has ever laid claim to finality.
c
21:108.
2395
The Holy Prophet has been repeatedly declared in the Qur’an as having been sent as a Messenger to all mankind till the end of time. See also 21:108 and 25:2. The Message of Islam is a universal Message and the Qur’an is the last revealed Book which has laid claim to finality.
قُلۡ اِنَّ رَبِّیۡ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَیَقۡدِرُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
13:27; 29:63; 39:53; 42:13.
13:27; 29:63; 39:53; 42:13.
13:27; 29: 63; 39:53; 42:13.
Commentary:
The verse seems to hold out a promise to those who are looked down upon and are oppressed and exploited, that by accepting the new Message, they will become rich and powerful. In God’s possession lie the treasures of the heavens and earth, and He has decreed that the poor and the downtrodden will now inherit the earth because they have accepted the Divine Message.
d
13:27; 29:63; 39:53; 42:13.
a
13:27; 29: 63; 39:53; 42:13.
3160
Commentary:
The verse seems to hold out a promise to those who are looked down upon and are oppressed and exploited, that by accepting the new Message, they will become rich and powerful. In God’s possession lie the treasures of the heavens and earth, and He has decreed that the poor and the downtrodden will now inherit the earth because they have accepted the Divine Message.
d
13:27; 29:63; 39:53; 42:13.
وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ ۙ لَا یَبۡعَثُ اللّٰہُ مَنۡ یَّمُوۡتُ ۚ بَلٰی وَعۡدًا عَلَیۡہِ حَقًّا وَّلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
23:38; 45:25.
10:5; 21:105.
Commentary:
This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.
d
23:38; 45:25.
e
10:5; 21:105.
b
23:38; 45:25.
c
10:5; 21:105.
1840
Commentary:
This verse mentions another device of the leaders of disbelief to deceive their followers. Seeing the ground giving way from under their feet and their followers wavering, they, in order to reinforce their weak position, resort to affirming repeatedly on solemn oaths that they are in the right. They resort to this device to hearten their vacillating and wavering followers whose faith in them becomes undermined by strong and unanswerable arguments that they hear from their Prophet and believers about the untenability of their views.
b
23:38; 45:25.
c
10:5; 21:105.
ثُمَّ رَدَدۡنَا لَکُمُ الۡکَرَّۃَ عَلَیۡہِمۡ وَاَمۡدَدۡنٰکُمۡ بِاَمۡوٰلٍ وَّبَنِیۡنَ وَجَعَلۡنٰکُمۡ اَکۡثَرَ نَفِیۡرًا
犹太人在流放中受到很好的对待。他们中大多数人在巴比伦尼亚中部被雇用做公共建筑工作, 而且其中许多人最终获得自由并上升到有影响的地位。他们恢复了宗教信仰; 研究、重新出版并改编了王国的文献使之适合正在复生的社团的需要, 并且怀有抚育和鼓吹恢复巴勒斯坦的希望。大约在公元前545年, 这种抱负具有更具体的形式。犹太人与米底亚和波斯国王塞鲁士订了一个秘密协定, 帮助他征服巴比伦。公元前539年七月, 该城没有什么抵抗就投降了。为了报答犹太人的功绩, 塞鲁士答应他们回到耶路撒冷去, 也帮助他们重建寺院 («历史学家的世界历史» 卷二, 第126页; Jew. Enc., Vol.7, under “Jerusalem”; Enc. Bib. Under “Cyrus” 以及《历代志下》36:22, 23)。贾迪安, 谢施巴扎尔─Judean, Sheshbazzar,塞鲁士下面的一个地方长官) 把尼布加尼撒国王拿去的神器还给寺里并且准备花费王朝的钱来承担这项工作。大批放逐的人回到了耶路撒冷 («以斯拉记»1:3-5)。重建寺院的工作稳步前进。公元前516年, 该寺竣工。注释中的这节经文谈的正是这些事情以及继之而来的犹太人的繁荣昌盛。然而, 所有这一切, 穆撒在这一切发生的很久以前都已预言过了 (申命记. 30:1-5)。
اس میں مید اور فارس کے بادشاہ کا ذکر ہے جس نے بابل پر حملہ کرکے بنو کدنضر کے خاندان کو تباہ کر دیا اور بنو اسرائیل سے خفیہ معاہدہ کر لیا۔ اور بعد میں اس وعدہ کے مطابق نحمیاہ نبی کے ذریعہ دوبارہ بیت المقدس آباد کروایا۔ (دیکھو کتاب نحمیاہ باب۱۔ و باب۲)
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the Kingdom was studied, re-edited, and adapted to the needs of the reviving Community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. The Jews made a secret agreement with Cyrus, King of Media and Persia and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to Jerusalem and also helped them to rebuild the Temple (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under "Jerusalem;" Enc. Bib., under "Cyrus" and 2 Chronicles 36: 22, 23). The Judean, Sheshbazzar (a governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carr
Commentary:
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the kingdom was studied, re-edited, and adapted to the needs of the reviving community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. Cyrus, King of Media and Persia, had by this time attained to dominion over the whole uplands of Asia as far as the shores of the Aegean Sea. The Jews made a secret agreement with him and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to their country, and also helped them in the rebuilding of the Temple. In 538 B.C. Cyrus proclaimed the rebuilding of the Temple as his divine mission but the work was not started till the following year (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under Jerusalem, Enc. Bib., under Cyrus and 2 Chronicles 36:22, 23). The Judean, Sheshbazzar (a Governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carried away and prepared to undertake the work at the expense of the royal purse. A large body of exiles returned to Jerusalem (Ezra 1:3-5). The work of rebuilding the Temple steadily progressed and it was completed in 516 B.C. (Jew. Enc., vol. 7, under Jerusalem).
It is to these events and the subsequent prosperity of the Jews that the verse under comment refers. All this, however, was foretold by Moses long before it came to pass. Says he:
And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers (Deut. 30:1-5). See also 2:105.
700
犹太人在流放中受到很好的对待。他们中大多数人在巴比伦尼亚中部被雇用做公共建筑工作, 而且其中许多人最终获得自由并上升到有影响的地位。他们恢复了宗教信仰; 研究、重新出版并改编了王国的文献使之适合正在复生的社团的需要, 并且怀有抚育和鼓吹恢复巴勒斯坦的希望。大约在公元前545年, 这种抱负具有更具体的形式。犹太人与米底亚和波斯国王塞鲁士订了一个秘密协定, 帮助他征服巴比伦。公元前539年七月, 该城没有什么抵抗就投降了。为了报答犹太人的功绩, 塞鲁士答应他们回到耶路撒冷去, 也帮助他们重建寺院 («历史学家的世界历史» 卷二, 第126页; Jew. Enc., Vol.7, under “Jerusalem”; Enc. Bib. Under “Cyrus” 以及《历代志下》36:22, 23)。贾迪安, 谢施巴扎尔─Judean, Sheshbazzar,塞鲁士下面的一个地方长官) 把尼布加尼撒国王拿去的神器还给寺里并且准备花费王朝的钱来承担这项工作。大批放逐的人回到了耶路撒冷 («以斯拉记»1:3-5)。重建寺院的工作稳步前进。公元前516年, 该寺竣工。注释中的这节经文谈的正是这些事情以及继之而来的犹太人的繁荣昌盛。然而, 所有这一切, 穆撒在这一切发生的很久以前都已预言过了 (申命记. 30:1-5)。
2
اس میں مید اور فارس کے بادشاہ کا ذکر ہے جس نے بابل پر حملہ کرکے بنو کدنضر کے خاندان کو تباہ کر دیا اور بنو اسرائیل سے خفیہ معاہدہ کر لیا۔ اور بعد میں اس وعدہ کے مطابق نحمیاہ نبی کے ذریعہ دوبارہ بیت المقدس آباد کروایا۔ (دیکھو کتاب نحمیاہ باب۱۔ و باب۲)
1936
Commentary:
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the kingdom was studied, re-edited, and adapted to the needs of the reviving community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. Cyrus, King of Media and Persia, had by this time attained to dominion over the whole uplands of Asia as far as the shores of the Aegean Sea. The Jews made a secret agreement with him and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to their country, and also helped them in the rebuilding of the Temple. In 538 B.C. Cyrus proclaimed the rebuilding of the Temple as his divine mission but the work was not started till the following year (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under Jerusalem, Enc. Bib., under Cyrus and 2 Chronicles 36:22, 23). The Judean, Sheshbazzar (a Governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carried away and prepared to undertake the work at the expense of the royal purse. A large body of exiles returned to Jerusalem (Ezra 1:3-5). The work of rebuilding the Temple steadily progressed and it was completed in 516 B.C. (Jew. Enc., vol. 7, under Jerusalem).
It is to these events and the subsequent prosperity of the Jews that the verse under comment refers. All this, however, was foretold by Moses long before it came to pass. Says he:
And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers (Deut. 30:1-5). See also 2:105.
1594
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the Kingdom was studied, re-edited, and adapted to the needs of the reviving Community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. The Jews made a secret agreement with Cyrus, King of Media and Persia and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to Jerusalem and also helped them to rebuild the Temple (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under "Jerusalem;" Enc. Bib., under "Cyrus" and 2 Chronicles 36: 22, 23). The Judean, Sheshbazzar (a governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carr
وَلَقَدۡ صَرَّفۡنَا فِیۡ ہٰذَا الۡقُرۡاٰنِ لِلنَّاسِ مِنۡ کُلِّ مَثَلٍ ۚ وَکَانَ الۡاِنۡسٰنُ اَکۡثَرَ شَیۡءٍ جَدَلًا
17:42, 90.
16:5; 36:78.
The verse may mean: (a) Of all God’s creation man has been endowed with reason and intellectual faculties but regrettably he employs them to reject truth and for other evil purposes (b) or, it may mean that he is a victim of chronic misgivings and doubts, which seldom find satisfaction, and being a confirmed sceptic seeks to discover loopholes even in the most convincing arguments.
17:42, 90.
16:5; 36:78.
Commentary:
The expression کان الانسان اکثر شیء جدلا (of all things man is most contentious) may have two explanations: (1) Of all God’s creation man has been endowed with reason and great intellectual faculties so that by making proper use of them he may develop and advance morally and spiritually and may know and realize his Creator. But he employs these faculties to reject truth and for other evil purposes and instead of making spiritual progress he descends to a yet lower state of morality. (2) Man is a victim of chronic misgivings and doubts which seldom find satisfaction. He is a confirmed sceptic and seeks to discover loopholes even in most convincing arguments.
The word الناس in the verse refers to mankind in general while الانسان refers to such men as have been mentioned in the foregoing verses. The verse means to say that the Quran has explained in different forms fully and completely all those matters which concern man’s moral and spiritual development but the people to whom reference has been made in the preceding verses refuse to benefit by these teachings.
b
17:42, 90.
c
16:5; 36:78.
771
这节经文的意思可以是: (a) 在安拉所有的创造物中, 人被赐予理智和智力方面的种种才能, 但是遗憾的是他们把这些才能用于拒绝真理以及其他邪恶的目的; (b) 或者, 它可以意指他们是一贯疑虑和疑惑的受害者, 这很少能使人们觉得有满意的时候, 而且是根深蒂固的怀疑者, 即使对最可信服的论据也力图从中发现漏洞。
a
17:42, 90.
b
16:5; 36:78.
2095
Commentary:
The expression کان الانسان اکثر شیء جدلا (of all things man is most contentious) may have two explanations: (1) Of all God’s creation man has been endowed with reason and great intellectual faculties so that by making proper use of them he may develop and advance morally and spiritually and may know and realize his Creator. But he employs these faculties to reject truth and for other evil purposes and instead of making spiritual progress he descends to a yet lower state of morality. (2) Man is a victim of chronic misgivings and doubts which seldom find satisfaction. He is a confirmed sceptic and seeks to discover loopholes even in most convincing arguments.
The word الناس in the verse refers to mankind in general while الانسان refers to such men as have been mentioned in the foregoing verses. The verse means to say that the Quran has explained in different forms fully and completely all those matters which concern man’s moral and spiritual development but the people to whom reference has been made in the preceding verses refuse to benefit by these teachings.
b
17:42, 90.
c
16:5; 36:78.
1702
The verse may mean: (a) Of all God’s creation man has been endowed with reason and intellectual faculties but regrettably he employs them to reject truth and for other evil purposes (b) or, it may mean that he is a victim of chronic misgivings and doubts, which seldom find satisfaction, and being a confirmed sceptic seeks to discover loopholes even in the most convincing arguments.
لَخَلۡقُ السَّمٰوٰتِ وَالۡاَرۡضِ اَکۡبَرُ مِنۡ خَلۡقِ النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
依照巴盖维 (بَغْوِی, Baghvi)、伊本•哈纪尔 (اِبْنِ حَجْر, Ibn-e-Hajr,)、其他博学之士和注释家的看法, اَلنَّاس (An-Nas) 这一单词在这节经文中的意思是 دَجَّال (Dajjal, 骗子)。这种解释在穆圣的一句名言中得到了证实。那句话说, “从创造阿丹开始到复生之日, 没有比创造骗子更大的创造了” (布哈理)。
这一圣训指出骗子的强大和能干; 因为他是一个大骗子, 信仰的人受到警告说, 要他们提防受他的魅力和物质光荣所欺骗或吓倒。根据这一圣训, 这节经文的含意看来是, 黑暗势力最大的代表是大骗子, 虽然他们是强大和有势力的, 但不能妨碍伊斯兰教的前进, 而且这种势力最终将被伊斯兰教所战胜。这节经文也可解为: 人类如与安拉所创造的伟大宇宙相比, 真是渺小得很, 但他们却自负和傲慢地不肯响应安拉的号召。
According to learned scholars and Commentators, such as Baghvi, Ibn-e-Hajr and others, the word an-Nas in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz. 'From the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal' (Bukhari). This Hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his glamour and material glory. In view of this Hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however, mighty and powerful they may be, will not be able to retard the progress of Islam, and that these forces will eventually be vanquished by it. The verse may also mean that quite insignificant as compared to the great universe
Commentary:
The verse drives home the supreme lesson that false pride has led many a people to their moral undoing. What is man, it purports to say, as compared to the vast universe, that he should refuse to accept the Word of God Who is its sole Creator. The implication of the verse may also be that when God could create heaven and earth, He could also bring man to life after death.
The verse possesses yet another significance. According to learned scholars and commentators, such as Baghvi, Ibn Hajr and others, the word الناس (mankind) in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz.:
ما بین خلق آدم الی قیام الساعة خلق أکبر من الدجال
i.e. from the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal (Bukhari). This hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his apparent glamour and material glory. In view of this hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however mighty and powerful they may be, will fail to retard the progress of Islam, and that such forces will eventually be vanquished by the new Faith.
1170
依照巴盖维 (بَغْوِی, Baghvi)、伊本•哈纪尔 (اِبْنِ حَجْر, Ibn-e-Hajr,)、其他博学之士和注释家的看法, اَلنَّاس (An-Nas) 这一单词在这节经文中的意思是 دَجَّال (Dajjal, 骗子)。这种解释在穆圣的一句名言中得到了证实。那句话说, “从创造阿丹开始到复生之日, 没有比创造骗子更大的创造了” (布哈理)。
这一圣训指出骗子的强大和能干; 因为他是一个大骗子, 信仰的人受到警告说, 要他们提防受他的魅力和物质光荣所欺骗或吓倒。根据这一圣训, 这节经文的含意看来是, 黑暗势力最大的代表是大骗子, 虽然他们是强大和有势力的, 但不能妨碍伊斯兰教的前进, 而且这种势力最终将被伊斯兰教所战胜。这节经文也可解为: 人类如与安拉所创造的伟大宇宙相比, 真是渺小得很, 但他们却自负和傲慢地不肯响应安拉的号召。
3535
Commentary:
The verse drives home the supreme lesson that false pride has led many a people to their moral undoing. What is man, it purports to say, as compared to the vast universe, that he should refuse to accept the Word of God Who is its sole Creator. The implication of the verse may also be that when God could create heaven and earth, He could also bring man to life after death.
The verse possesses yet another significance. According to learned scholars and commentators, such as Baghvi, Ibn Hajr and others, the word الناس (mankind) in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz.:
ما بین خلق آدم الی قیام الساعة خلق أکبر من الدجال
i.e. from the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal (Bukhari). This hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his apparent glamour and material glory. In view of this hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however mighty and powerful they may be, will fail to retard the progress of Islam, and that such forces will eventually be vanquished by the new Faith.
2614
According to learned scholars and Commentators, such as Baghvi, Ibn-e-Hajr and others, the word an-Nas in the verse signifies the Dajjal. This interpretation finds its confirmation in a well-known saying of the Holy Prophet, viz. 'From the creation of Adam to the Day of Resurrection there has not been a greater creation than that of the Dajjal' (Bukhari). This Hadith points to the mightiness and all-powerfulness of the Dajjal; and as he is a great deceiver and beguiler, the Faithful are warned to be on their guard against being deceived or intimidated by his glamour and material glory. In view of this Hadith the implication of the verse seems to be that the forces of darkness, of which the Dajjal is the greatest representative, however, mighty and powerful they may be, will not be able to retard the progress of Islam, and that these forces will eventually be vanquished by it. The verse may also mean that quite insignificant as compared to the great universe
اِنَّ السَّاعَۃَ لَاٰتِیَۃٌ لَّا رَیۡبَ فِیۡہَا وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یُؤۡمِنُوۡنَ
15:86; 20:16.
اس جگہ اَلسَّاعَۃ سے دنیوی تباہی کی گھڑی بھی مراد ہو سکتی ہے اور اُخروی بھی۔ لیکن دنیوی تباہی کی گھڑی چونکہ کفار کو نظر آسکتی ہے اس لئے اس کو مقدم سمجھنا چاہیے اور اُخروی تباہی کی گھڑی چونکہ نظر نہیں آسکتی اس لئے اس کو مؤخر سمجھنا چاہیے۔
15:86; 20:16.
15:86; 20:16.
Commentary:
This verse reinforces the argument given in the previous verse and means to say that the "Hour" of the ultimate vanquishment of the forces of darkness and the triumph of Islam is fast approaching. It is as certain as anything, but most men are so constituted that they would not believe in the "Hour" unless they actually feel its impact.
c
15:86; 20:16.
1
اس جگہ اَلسَّاعَۃ سے دنیوی تباہی کی گھڑی بھی مراد ہو سکتی ہے اور اُخروی بھی۔ لیکن دنیوی تباہی کی گھڑی چونکہ کفار کو نظر آسکتی ہے اس لئے اس کو مقدم سمجھنا چاہیے اور اُخروی تباہی کی گھڑی چونکہ نظر نہیں آسکتی اس لئے اس کو مؤخر سمجھنا چاہیے۔
a
15:86; 20:16.
3537
Commentary:
This verse reinforces the argument given in the previous verse and means to say that the "Hour" of the ultimate vanquishment of the forces of darkness and the triumph of Islam is fast approaching. It is as certain as anything, but most men are so constituted that they would not believe in the "Hour" unless they actually feel its impact.
b
15:86; 20:16.
اَللّٰہُ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ لِتَسۡکُنُوۡا فِیۡہِ وَالنَّہَارَ مُبۡصِرًا ۚ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَشۡکُرُوۡنَ
17:13; 41:38.
17:13; 41:38.
17:13; 36:38; 41:38.
Commentary:
Night is the time of rest and day that of work. In the life of a people, however, "night" represents the period of moral stagnation when they remain in a state of spiritual torpor, while "day" represents the time when a Divine Reformer has made his appearance among them. Thus the people of the Holy Prophet are told that with the rising of the spiritual Sun—the Holy Prophet—the time of their ignorance and torpor has passed. They should, therefore, shake off their lethargy and languor and, making use of its light, should bring about a change in their condition.
a
17:13; 41:38.
c
17:13; 36:38; 41:38.
3539
Commentary:
Night is the time of rest and day that of work. In the life of a people, however, "night" represents the period of moral stagnation when they remain in a state of spiritual torpor, while "day" represents the time when a Divine Reformer has made his appearance among them. Thus the people of the Holy Prophet are told that with the rising of the spiritual Sun—the Holy Prophet—the time of their ignorance and torpor has passed. They should, therefore, shake off their lethargy and languor and, making use of its light, should bring about a change in their condition.
d
17:13; 41:38.
اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ کَانُوۡۤا اَکۡثَرَ مِنۡہُمۡ وَاَشَدَّ قُوَّۃً وَّاٰثَارًا فِی الۡاَرۡضِ فَمَاۤ اَغۡنٰی عَنۡہُمۡ مَّا کَانُوۡا یَکۡسِبُوۡنَ
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
c
16:37; 27:70; 30:43.
a
16:37; 27:70; 30:43.
3552
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
d
16:37; 27:70; 30:43.
قُلِ اللّٰہُ یُحۡیِیۡکُمۡ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یَجۡمَعُکُمۡ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَا رَیۡبَ فِیۡہِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
2:29; 22:67.
اس کا مطلب یہ ہے کہ موت و حیات اللہ تعالیٰ ہی کے اختیار میں ہے اور وہی مارنے کے بعد روحوں کو قیامت تک زندہ رکھتا چلا جائے گا۔ لیکن چونکہ یہ باتیں نظروں سے اوجھل ہوتی ہیں اکثر لوگ اس کو جانتے نہیں۔
2:29; 22:67.
2:29; 22:67; 40:69.
Commentary:
The verse answers the objection raised by disbelievers in v. 25 above that there is no life beyond the present life on earth. It purports to say that God Who has the power to raise—and He does raise—people who, to all intents and purposes, are spiritually and morally dead and defunct, to a new, vibrant and vigorous life, can and will certainly bring about a Resurrection in the next world. The verse further says that man was nothing. God gave him life to serve a great purpose. If man’s life had no purpose, God would not have created him, and if death were the end of all life, God would be regarded as guilty of doing something purposeless. But He is far above that. Therefore a new and better life which knows no decline or end awaits him in the next world. See also 2:29.
a
2:29; 22:67.
1
اس کا مطلب یہ ہے کہ موت و حیات اللہ تعالیٰ ہی کے اختیار میں ہے اور وہی مارنے کے بعد روحوں کو قیامت تک زندہ رکھتا چلا جائے گا۔ لیکن چونکہ یہ باتیں نظروں سے اوجھل ہوتی ہیں اکثر لوگ اس کو جانتے نہیں۔
a
2:29; 22:67; 40:69.
3749
Commentary:
The verse answers the objection raised by disbelievers in v. 25 above that there is no life beyond the present life on earth. It purports to say that God Who has the power to raise—and He does raise—people who, to all intents and purposes, are spiritually and morally dead and defunct, to a new, vibrant and vigorous life, can and will certainly bring about a Resurrection in the next world. The verse further says that man was nothing. God gave him life to serve a great purpose. If man’s life had no purpose, God would not have created him, and if death were the end of all life, God would be regarded as guilty of doing something purposeless. But He is far above that. Therefore a new and better life which knows no decline or end awaits him in the next world. See also 2:29.
a
2:29; 22:67.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یَعۡلَمُ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۖ مَا یَکُوۡنُ مِنۡ نَّجۡوٰی ثَلٰثَۃٍ اِلَّا ہُوَ رَابِعُہُمۡ وَلَا خَمۡسَۃٍ اِلَّا ہُوَ سَادِسُہُمۡ وَلَاۤ اَدۡنٰی مِنۡ ذٰلِکَ وَلَاۤ اَکۡثَرَ اِلَّا ہُوَ مَعَہُمۡ اَیۡنَ مَا کَانُوۡا ۖ ثُمَّ یُنَبِّئُہُمۡ بِمَا عَمِلُوۡا یَوۡمَ الۡقِیٰمَۃِ ۚ اِنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.
4177
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.