بَعْضُهُمْ
Appears 19 times in Quran
Occurrences in Quran
Found 19 verses containing "بَعْضُهُمْ".
وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ
2:15; 3:120; 5:62.
لِیُحَآجُّوْکُمْ بِہٖ میں لام ‘ لامِ عاقبت ہے اور اس کا مطلب یہ ہے کہ پہلی بات کا یہ نتیجہ ہوگا کہ وہ تم پر حجت قائم کریں گے۔
2:15; 3:120; 5:62.
The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures.
2:15; 3:120; 5:62.
Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.
b
2:15; 3:120; 5:62.
1
لِیُحَآجُّوْکُمْ بِہٖ میں لام ‘ لامِ عاقبت ہے اور اس کا مطلب یہ ہے کہ پہلی بات کا یہ نتیجہ ہوگا کہ وہ تم پر حجت قائم کریں گے۔
a
2:15; 3:120; 5:62.
83
Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.
b
2:15; 3:120; 5:62.
113
The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures.
قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِۦ ۖ وَإِنَّ كَثِيرًا مِّنَ ٱلْخُلَطَآءِ لَيَبْغِى بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَقَلِيلٌ مَّا هُمْ ۗ وَظَنَّ دَاوُۥدُ أَنَّمَا فَتَنَّٰهُ فَٱسْتَغْفَرَ رَبَّهُۥ وَخَرَّ رَاكِعًا وَأَنَابَ ۩
یعنی اگر یہ تمثیل سچ ہے۔ ورنہ وہ جانتے تھے کہ وہ جھوٹ بول رہے ہیں۔
یعنی دشمنوں کو ایسی جرأت کا پیدا ہونا بتاتا ہے کہ فتنہ ملک میں سر اٹھا رہا ہے۔
یعنی اس طرح کا واقعہ بادشاہ کے ساتھ کبھی پیش نہیں آسکتا جب تک کہ اللہ تعالیٰ کا منشا بھی ویسا ہی نہ ہو۔ تبھی ’’ہم نے اسے آزمائش میں ڈالا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ اور مراد یہ ہے کہ اس فیصلہ میں نظام آسمانی شامل ہے۔
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought His protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
Commentary:
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought Divine protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
1
یعنی اگر یہ تمثیل سچ ہے۔ ورنہ وہ جانتے تھے کہ وہ جھوٹ بول رہے ہیں۔
2
یعنی دشمنوں کو ایسی جرأت کا پیدا ہونا بتاتا ہے کہ فتنہ ملک میں سر اٹھا رہا ہے۔
3
یعنی اس طرح کا واقعہ بادشاہ کے ساتھ کبھی پیش نہیں آسکتا جب تک کہ اللہ تعالیٰ کا منشا بھی ویسا ہی نہ ہو۔ تبھی ’’ہم نے اسے آزمائش میں ڈالا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ اور مراد یہ ہے کہ اس فیصلہ میں نظام آسمانی شامل ہے۔
3395
Commentary:
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought Divine protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
2525
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought His protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوْلِيَآءَ ۘ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
3:29, 119; 4:145; 5:58; 60:10.
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them.
Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims.
3:29, 119; 4:145; 5:58; 60:10.
Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.
a
3:29, 119; 4:145; 5:58; 60:10.
381
犹太教人和基督教人忘掉了他们之间的差别, 在反对伊斯兰教上联合起来。穆圣真的说过, “所有不信的人成为一体”, 也就是说, 所有不信的人虽然彼此敌对, 但在反对伊斯兰教时却一致行动。
a
3:29, 119; 4:145; 5:58; 60:10.
683
Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.
a
3:29, 119; 4:145; 5:58; 60:10.
756
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them.
757
Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims.
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا شَيَٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ ٱلْقَوْلِ غُرُورًا ۚ وَلَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
25:32.
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
25:32.
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
c
25:32.
455
“人 和 جِنّ (Jinn, 精纳)” 这些字, 在 «古兰经» 许多经文中出现, 并不意指安拉的两种不同创造物, 而是指两类人; “人” 指的是群众或一般人, 而 “精纳” 代表大人物, 他们常常脱离老百姓, 不同他们混在一起, 实际上大家老是见不到他们。
3
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
a
25:32.
854
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
a
25:32.
900
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَٰجُهُۥٓ أُمَّهَٰتُهُمْ ۗ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَٰبِ ٱللَّهِ مِنَ ٱلْمُؤْمِنِينَ وَٱلْمُهَٰجِرِينَ إِلَّآ أَن تَفْعَلُوٓا۟ إِلَىٰٓ أَوْلِيَآئِكُم مَّعْرُوفًا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
2:219; 9:20; 61:12.
这节经文制订了一个原则: 生活在同一国家中并在同一个政府管辖之下的穆斯林, 不论他们是移民入境的或者是原住居民, 在彼此需要时都必须相互帮助。但那些尚未移居穆斯林国家去的穆斯林, 没有权利在世间的事物方面要求前者给予帮助。但是他们如果受到宗教迫害, 他们必须受到帮助。虽然如此, 如果他们生活在和穆斯林签订有和平条约的非穆斯林政府的统治之下, 即使在宗教事务方面也不应给予帮助; 在这种情况下, 穆斯林只有迁出那个非穆斯林国家的一条道路可走。
2:219; 9:20; 61:12.
The verse lays down the principle that those Muslims who live in the same country and under the same administration, whether as immigrants or as original citizens, are bound to help one another in the hour of each other’s need. But those Muslims who do not emigrate to a Muslim country have no claim on the help of the former in worldly matters. But if they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case the only way open to Muslims is to emigrate from the non-Muslim country.
2:219; 9:20; 61:12.
Important Words:
آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).
Commentary:
The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.
b
2:219; 9:20; 61:12.
553
这节经文制订了一个原则: 生活在同一国家中并在同一个政府管辖之下的穆斯林, 不论他们是移民入境的或者是原住居民, 在彼此需要时都必须相互帮助。但那些尚未移居穆斯林国家去的穆斯林, 没有权利在世间的事物方面要求前者给予帮助。但是他们如果受到宗教迫害, 他们必须受到帮助。虽然如此, 如果他们生活在和穆斯林签订有和平条约的非穆斯林政府的统治之下, 即使在宗教事务方面也不应给予帮助; 在这种情况下, 穆斯林只有迁出那个非穆斯林国家的一条道路可走。
a
2:219; 9:20; 61:12.
1160
Important Words:
آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).
Commentary:
The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.
b
2:219; 9:20; 61:12.
1147
The verse lays down the principle that those Muslims who live in the same country and under the same administration, whether as immigrants or as original citizens, are bound to help one another in the hour of each other’s need. But those Muslims who do not emigrate to a Muslim country have no claim on the help of the former in worldly matters. But if they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case the only way open to Muslims is to emigrate from the non-Muslim country.
وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِى ٱلْأَرْضِ وَفَسَادٌ كَبِيرٌ
如果穆斯林不遵守这一原则, 那么, 大地上就会有压迫、暴政和骚乱。
If this principle is not observed by Muslims, there will be oppression, tyranny and disturbance in the land.
Commentary:
The pronoun "it" in تفعلوه (if you do it not) refers to what has been said in the previous verse, i.e. helping oppressed Muslims as well as fulfilling compacts with non-Muslims. The verse purports to say that if this teaching is not observed by Muslims, the result will be oppression and disturbance in the earth.
554
如果穆斯林不遵守这一原则, 那么, 大地上就会有压迫、暴政和骚乱。
1161
Commentary:
The pronoun "it" in تفعلوه (if you do it not) refers to what has been said in the previous verse, i.e. helping oppressed Muslims as well as fulfilling compacts with non-Muslims. The verse purports to say that if this teaching is not observed by Muslims, the result will be oppression and disturbance in the earth.
1148
If this principle is not observed by Muslims, there will be oppression, tyranny and disturbance in the land.
وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ مَعَكُمْ فَأُو۟لَٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ
33:7.
33:7.
As all Muslims are declared to be brothers, one to another, in verse 73 and the Holy Prophet had established at Medina a sort of brotherhood between the Refugees and the Helpers, the misunderstanding might have arisen that they could inherit one another’s property; so it is enjoined here that blood relations alone are entitled to inheritance and other Muslims are only brothers in Faith and not heirs.
Important Words:
اولی (nearer) means more entitled or having a better right or more deserving or more worthy. It also means, more regardful or more considerate. See 4:136.
Commentary:
The verse purports to say that the promise of "forgiveness and honourable provision" given to migrants (see preceding verse) is not confined to the early migrants only. It extends to the later migrants also and is meant to continue while persecution or, for that matter, sincerity of faith continues.
The verse also gives another injunction. As all Muslims were declared to be brothers one to another (8:73), some persons might have been led to think that they might also inherit one another’s property; so the verse fittingly declares that only blood relations are entitled to inheritance and that other Muslims are only brothers in faith, but not heirs.
b
33:7.
a
33:71163
Important Words:
اولی (nearer) means more entitled or having a better right or more deserving or more worthy. It also means, more regardful or more considerate. See 4:136.
Commentary:
The verse purports to say that the promise of "forgiveness and honourable provision" given to migrants (see preceding verse) is not confined to the early migrants only. It extends to the later migrants also and is meant to continue while persecution or, for that matter, sincerity of faith continues.
The verse also gives another injunction. As all Muslims were declared to be brothers one to another (8:73), some persons might have been led to think that they might also inherit one another’s property; so the verse fittingly declares that only blood relations are entitled to inheritance and that other Muslims are only brothers in faith, but not heirs.
a
33:7.
1149
As all Muslims are declared to be brothers, one to another, in verse 73 and the Holy Prophet had established at Medina a sort of brotherhood between the Refugees and the Helpers, the misunderstanding might have arisen that they could inherit one another’s property; so it is enjoined here that blood relations alone are entitled to inheritance and other Muslims are only brothers in Faith and not heirs.
وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
3:105, 111; 7:158; 9:112; 31:18.
See 2:4.
See 2:44.
See 8:2.
3:105,111; 7:158; 9:112; 31:18.
2:4.
2:44.
8:2.
Commentary:
Compare this verse and the next with 9:67, 68 above. The present verse enumerates some of the signs of true believers. These signs are:(1) that they are friends to one another; (2) that they enjoin good; (3) that they forbid evil; (4) that they are steadfast in the performance of Prayers (5) that they give the prescribed Zakah; (6) that they obey God and His Messenger; and (7) that they are recipients of God’smercy.
d
3:105, 111; 7:158; 9:112; 31:18.
e
2:4.
f
2:44.
g
8:2.
a
3:105,111; 7:158; 9:112; 31:18.
b
2:4.
c
2:44.
d
8:2.
1225
Commentary:
Compare this verse and the next with 9:67, 68 above. The present verse enumerates some of the signs of true believers. These signs are:(1) that they are friends to one another; (2) that they enjoin good; (3) that they forbid evil; (4) that they are steadfast in the performance of Prayers (5) that they give the prescribed Zakah; (6) that they obey God and His Messenger; and (7) that they are recipients of God’smercy.
a
3:105, 111; 7:158; 9:112; 31:18.
b
See 2:4.
c
See 2:44.
d
See 8:2.
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍ ثُمَّ ٱنصَرَفُوا۟ ۚ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
24:64.
61:6.
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
1
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
a
24:64.
b
61:6.
1274
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَن نُّؤْمِنَ بِهَٰذَا ٱلْقُرْءَانِ وَلَا بِٱلَّذِى بَيْنَ يَدَيْهِ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ ٱلْقَوْلَ يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ لَوْلَآ أَنتُمْ لَكُنَّا مُؤْمِنِينَ
7:39; 14:22; 28:64; 33:68; 40:48.
7:39; 14:22; 28:64; 33:68; 40:48.
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
7:39; 14:22; 28:64; 33:68; 40:48.
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
d
7:39; 14:22; 28:64; 33:68; 40:48.
b
7:39; 14:22; 28:64; 33:68; 40:48.
3156
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
c
7:39; 14:22; 28:64; 33:68; 40:48.
2397
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱلْجِنُّ عَلَىٰٓ أَن يَأْتُوا۟ بِمِثْلِ هَٰذَا ٱلْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِۦ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
دیکھئے نوٹ سورۃ انعام آیت۱۲۹۔
2:24; 10:39; 11:14; 62:35.
The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an.
2:24; 10:39; 11:14; 52:35.
Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises.
a
2:24; 10:39; 11:14; 62:35.
731
这一挑战首先向那些纵情于那些神秘莫测的做法的人们提出, 要他们召集看不见的精纳来帮助他们, 他们声称可以从这些精纳那里得到精神知识。这一挑战也永远向一切否认 «古兰经» 是安拉启示的人们提出。
1
دیکھئے نوٹ سورۃ انعام آیت۱۲۹۔
b
2:24; 10:39; 11:14; 52:35.
2018
Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises.
b
2:24; 10:39; 11:14; 62:35.
1649
The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an.
مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُۥ مِنْ إِلَٰهٍ ۚ إِذًا لَّذَهَبَ كُلُّ إِلَٰهٍۭ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ
18:5; 19:36; 21:27; 25:3; 39:5; 43:82; 72:4.
21:23.
The verse very effectively demonstrates the futility and falsity of the Christian dogma that Jesus is God’s son. It purports to say that a son is needed by a person to help him to carry on his affairs, but as God is the Creator of the heavens and the earth and the sole Master and Controller of the whole universe, He does not need the help or assistance of any helper or son. Moreover, the whole universe appears to be subject to one uniform law, and the unity of the design, purpose and control points to the unity of the Designer and the Controller. The duality of control and authority implies confusion and disorder.
18:5; 19:36; 21:27; 25:3; 39:5; 43:82; 72:4.
21:23.
Commentary:
In brief words the verse very effectively demonstrates the futility and falsity of the Christian dogma that Jesus is God’s son. It purports to say that a son is needed by one to help him to carry on his affairs, but as God is the Creator of the heavens and the earth and the Sole Master and Controller of the whole universe, He does not need the help or assistance of any helper or son. Moreover, the whole universe appears to be subject to one uniform law and the unity of the design and purpose and control points to the Unity of the Designer and the Controller. The duality of control and authority implies confusion and disorder. See also 17:43 & 21:23.
b
18:5; 19:36; 21:27; 25:3; 39:5; 43:82; 72:4.
c
21:23.
a
18:5; 19:36; 21:27; 25:3; 39:5; 43:82; 72:4.
b
21:23.
2572
Commentary:
In brief words the verse very effectively demonstrates the futility and falsity of the Christian dogma that Jesus is God’s son. It purports to say that a son is needed by one to help him to carry on his affairs, but as God is the Creator of the heavens and the earth and the Sole Master and Controller of the whole universe, He does not need the help or assistance of any helper or son. Moreover, the whole universe appears to be subject to one uniform law and the unity of the design and purpose and control points to the Unity of the Designer and the Controller. The duality of control and authority implies confusion and disorder. See also 17:43 & 21:23.
b
18:5; 19:36; 21:27; 25:3; 39:5; 43:82; 72:4.
c
21:23.
2013
The verse very effectively demonstrates the futility and falsity of the Christian dogma that Jesus is God’s son. It purports to say that a son is needed by a person to help him to carry on his affairs, but as God is the Creator of the heavens and the earth and the sole Master and Controller of the whole universe, He does not need the help or assistance of any helper or son. Moreover, the whole universe appears to be subject to one uniform law, and the unity of the design, purpose and control points to the unity of the Designer and the Controller. The duality of control and authority implies confusion and disorder.
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
34:32.
یہاں لفظ یَّتَسَآءَلُوۡنَ ہے مگر لغت میں لکھا ہے کہ تَسَآءُ ل بمعنے بحث بھی آتا ہے (اقرب)
34:32.
34:32.
a
34:32.
1
یہاں لفظ یَّتَسَآءَلُوۡنَ ہے مگر لغت میں لکھا ہے کہ تَسَآءُ ل بمعنے بحث بھی آتا ہے (اقرب)
b
34:32.
a
34:32.
ٱلْأَخِلَّآءُ يَوْمَئِذٍۭ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا ٱلْمُتَّقِينَ
2:256.
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere, the Qur’an gives a graphic description of the condition of sinners when they are confronted with the evil consequences of their wicked deeds (70:11-15; 80:35-38).
5:56; 19:97.
Commentary:
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere the Quran gives a graphic description of the pitiable condition of sinners when they are confronted with the evil consequences of their wicked deeds. See 70:11-15; 80:35-38.
b
2:256.
1231
悲痛之时会遗忘掉一切友谊。朋友绝交了, 甚至反目成仇。«古兰经» 另有生动描写罪人面临自己干下坏事所产生的恶果之后的情况 (70:11-15; 80:35-38)。
b
5:56; 19:97.
3685
Commentary:
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere the Quran gives a graphic description of the pitiable condition of sinners when they are confronted with the evil consequences of their wicked deeds. See 70:11-15; 80:35-38.
c
2:256.
2686
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere, the Qur’an gives a graphic description of the condition of sinners when they are confronted with the evil consequences of their wicked deeds (70:11-15; 80:35-38).
إِنَّهُمْ لَن يُغْنُوا۟ عَنكَ مِنَ ٱللَّهِ شَيْـًٔا ۚ وَإِنَّ ٱلظَّٰلِمِينَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۖ وَٱللَّهُ وَلِىُّ ٱلْمُتَّقِينَ
5:52; 9:67.
b
5:52; 9:67.
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَٰوَمُونَ