نَفْسًا
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "نَفْسًا".
قَالَ رَبِّ إِنِّى قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَن يَقْتُلُونِ
20:41; 26:15.
یعنی ڈر کی وجہ جان کا خوف نہیں‘ بلکہ پیغام نہ پہنچ سکنے کا خوف ہے۔
d
20:41; 26:15.
3
یعنی ڈر کی وجہ جان کا خوف نہیں‘ بلکہ پیغام نہ پہنچ سکنے کا خوف ہے۔
a
20:41; 26:15.
2899
Commentary:
In this verse Moses alludes only to the mere fact of a man having been accidentally killed by him and not that he pleads guilty to the charge of deliberately killing him.
b
20:41; 26:15.
2214
Moses alludes to the mere fact of a man having been accidentally killed by him and not that he pleads guilty to the charge of deliberately killing him.
وَإِذْ قَتَلْتُمْ نَفْسًا فَٱدَّٰرَْٰٔتُمْ فِيهَا ۖ وَٱللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
قَتَلْتُمْ (Qataltum) 意思是指你尝试、企图、主张或决心去杀死 (40:29), 或你使他像死去的一样; 你几乎杀死了他。他们说 قَتَلَهٗ (Qatala-hu), 他使他变得像一个肉体上或道德上已被杀死的人 (Lane)。欧麦尔 (عُمَرْ, ‘Umar,) 的名言即 اُقْتُلُوْاسَعْدًا (Uqtulu Sa‘dan) 被认为其含意是, 使 سَعْد (Sa‘d) 塞德变得像一个对一切意图和目的都是幻灭了的人。
نَفْسًا (Nafsan) 用作普通名词, 即在不确定的形式中, 按照阿拉伯语语法可以指一个非常重要的人物 (مُطَوَّلْ, Mutawwal)。在前一节经文中提到了犹太人的某些恶劣行径和罪行。本节经文系指他们的滔天罪行, 即他们企图杀死在十字架上的伊撒并表明, 按照 «圣经» 所说, 他是一个假先知 («申命记» 21:23)。在这一恶毒的企图中他们彻底失败了。伊撒从十字架上被取下时并没死去, 但像死人一样。对伊撒并未死在十字架上而是活着像死人一样被取下的这一历史事实。可参阅889A。
这一字句表明, 伊撒之死真相大白的时刻终得到来, 而如此长久地蒙在这一事件上的伪装终将被摘掉。
وَ اِذْ قَتَلْتُمْ نَفْسًا سے حضرت مسیح ؑ کی صلیب کا واقعہ مراد ہے جس کے متعلق عیسائیوں نے تو یہ کہہ دیا کہ مسیح اپنی مرضی سے صلیب پر چڑھ گیا کیونکہ وہ دنیا کا کفار ہ بننا چاہتا تھا‘ اور یہودیوں نے کہا کہ اِنَّا قَتَلْنَا الْمَسِیْحَ۔ اللہ تعالیٰ فرماتا ہے کہ دونوں جھوٹے ہیں۔ درحقیقت مسیحؑ صلیب پر سے زندہ اتر آئے تھے اور اگر ایسے ہی حالات میں صلیب سے اترنے والوں کے حالات کو دیکھو تو تمہیں معلوم ہو جائے گا کہ تاریخ کے مطابق بھی اور طبّ کے مطابق بھی وہ لوگ زندہ ہی ہوتے ہیں۔ پس مسیحؑ بھی صلیب سے زندہ ہی اترے تھے۔ اور اگر قرآن مجیدنے ان کی نسبت کہا کہ تم نے ایک
Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead.
Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21: 23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See {2000}.
The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted.
Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2: 34.
Commentary:
See under next verse.
61
قَتَلْتُمْ (Qataltum) 意思是指你尝试、企图、主张或决心去杀死 (40:29), 或你使他像死去的一样; 你几乎杀死了他。他们说 قَتَلَهٗ (Qatala-hu), 他使他变得像一个肉体上或道德上已被杀死的人 (Lane)。欧麦尔 (عُمَرْ, ‘Umar,) 的名言即 اُقْتُلُوْاسَعْدًا (Uqtulu Sa‘dan) 被认为其含意是, 使 سَعْد (Sa‘d) 塞德变得像一个对一切意图和目的都是幻灭了的人。
62
نَفْسًا (Nafsan) 用作普通名词, 即在不确定的形式中, 按照阿拉伯语语法可以指一个非常重要的人物 (مُطَوَّلْ, Mutawwal)。在前一节经文中提到了犹太人的某些恶劣行径和罪行。本节经文系指他们的滔天罪行, 即他们企图杀死在十字架上的伊撒并表明, 按照 «圣经» 所说, 他是一个假先知 («申命记» 21:23)。在这一恶毒的企图中他们彻底失败了。伊撒从十字架上被取下时并没死去, 但像死人一样。对伊撒并未死在十字架上而是活着像死人一样被取下的这一历史事实。可参阅889A。
63
这一字句表明, 伊撒之死真相大白的时刻终得到来, 而如此长久地蒙在这一事件上的伪装终将被摘掉。
2
وَ اِذْ قَتَلْتُمْ نَفْسًا سے حضرت مسیح ؑ کی صلیب کا واقعہ مراد ہے جس کے متعلق عیسائیوں نے تو یہ کہہ دیا کہ مسیح اپنی مرضی سے صلیب پر چڑھ گیا کیونکہ وہ دنیا کا کفار ہ بننا چاہتا تھا‘ اور یہودیوں نے کہا کہ اِنَّا قَتَلْنَا الْمَسِیْحَ۔ اللہ تعالیٰ فرماتا ہے کہ دونوں جھوٹے ہیں۔ درحقیقت مسیحؑ صلیب پر سے زندہ اتر آئے تھے اور اگر ایسے ہی حالات میں صلیب سے اترنے والوں کے حالات کو دیکھو تو تمہیں معلوم ہو جائے گا کہ تاریخ کے مطابق بھی اور طبّ کے مطابق بھی وہ لوگ زندہ ہی ہوتے ہیں۔ پس مسیحؑ بھی صلیب سے زندہ ہی اترے تھے۔ اور اگر قرآن مجیدنے ان کی نسبت کہا کہ تم نے ایک
79
Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2: 34.
Commentary:
See under next verse.
109
Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead.
109A
Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21: 23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See {2000}.
109B
The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted.
لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ
2:234.
3:148.
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
3:148.
See 2:234.
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
See 2:234.
3:148.
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
2:234.
b
3:148.
217
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
218
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
219
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
220
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
1
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
2
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
3
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
4
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
a
See 2:234.
b
3:148.
292A
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
3:148.
c
See 2:234.
359
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
360
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
361
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
362
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَٰتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيٓـًٔا مَّرِيٓـًٔا
4:25-26; 60:11.
4:25-26; 60:11.
Saduqat is the plural of Saduqah which means, dowry or a gift which is given to or for a bride (Lane).
The verse may be taken to be addressed to both the husband and the relations of the wife. In the latter case, it would mean that the relations of a woman should not spend her dowry to meet their own needs, but should faithfully hand it over to her. Primarily, however, the verse is addressed to the husband whom it requires to pay the agreed dowry to his wife willingly, cheerfully and without demur. The words "giving the dowry willingly and cheerfully" also imply that the amount of the dowry should be well within the means of the husband so that its payment may not be a burden to him. He should be in a position to pay it willingly and cheerfully.
4:25, 26; 60:11.
Important Words:
صدقات (dowries) which is the plural of صدقة (saduqah) and not صدقة (sadaqah), as might be wrongly supposed, is derived from صدق. They say صدق فی الحدیث i.e. he was true in his speech, or he spoke the truth, or he spoke truthfully. صدق فی القتال means, he fought well: he gave a good account of himself in the fight; he was true to his duty in the fight. صدق فی الوعدmeans, he was truthful in his promise. The expression صدقه النصیحة والاخاء means, he was sincere to him in his advice and brotherly affection. See also 2:32. صدقة (sadaqah) of which the plural is صدقات (sadaqat) means, anything given to win the pleasure of God and a good reward from Him; alms and charity; Zakah, i.e. the prescribed tax of Islam for helping the poor, etc. صدقة (saduqah) of which the plural is صدقات (saduqat) as in the present verse, means, dowry or nuptial gift a gift that is given to or for a bride (Lane & Aqrab). Another word for it is صداق (or مھر) which Islam prescribes for every marriage tie, making it binding on the husband to pay to his wife. It is so called because it is a symbol of truthfulness and sincerity on the part of the husband.
نحلة (willingly) is derived from نحل. The expression نحل المراة means, he gave his wife her مھر or dowry. They say نحل فلانا i.e. he gave such a one willingly and cheerfully without expecting a return. نحلة means, giving a thing willingly and cheerfully without expecting a return; payment of the dowry to a wife; a free gift. نحلة is distinguishable from ھبة (a free gift) in that everyھبة is نحلة but every نحلة is not ھبة (Aqrab & Mufradat).
Commentary:
The verse may be taken to be addressed to both the husband and the relations of the wife. In the latter case, it would mean that the relations of a woman should not spend her dowry received from the husband to meet their own needs, but should faithfully hand it over to her. Some persons receive the dowry of their female wards from their husbands and then, instead of giving it to them, keep it for themselves. Primarily, however, the verse is addressed to the husband whom it requires to pay the agreed dowry to his wife willingly, cheerfully and without demur. Some people fix dowries for their wives and then hesitate or even refuse to pay them, expecting them and even urging them to forego the right. The verse condemns this evil practice.
The word نحلة (paying the dowry willingly and cheerfully) also points to the amount of the dowry being reasonable it should be well within the means of the husband so that its payment may not be a painful burden to him. He should be in a position to pay it willingly and cheerfully.
The clause, if they, of their own pleasure, remit to you a part thereof, applies to those wives who voluntarily and willingly give up or pay back anything out of the agreed dowry. It does not apply to a case in which the wife is asked or made to relinquish the whole or part of the dowry before it has been actually paid to her. According to ‘Umar, a woman might claim back her dowry even after she has given it up, if she has done so under any vestige of pressure.
The words, then enjoy it as something pleasant and wholesome, imply a compliment to such husbands as evoke a willing and voluntary response from their wives owing to their kind and loving treatment of them. In such cases the wives are so pleased with their husbands that they offer to them a part of their dowry out of their own free will, as a token of the true love that exists between them.
a
4:25-26; 60:11.
a
4:25, 26; 60:11.
487
Important Words:
صدقات (dowries) which is the plural of صدقة (saduqah) and not صدقة (sadaqah), as might be wrongly supposed, is derived from صدق. They say صدق فی الحدیث i.e. he was true in his speech, or he spoke the truth, or he spoke truthfully. صدق فی القتال means, he fought well: he gave a good account of himself in the fight; he was true to his duty in the fight. صدق فی الوعدmeans, he was truthful in his promise. The expression صدقه النصیحة والاخاء means, he was sincere to him in his advice and brotherly affection. See also 2:32. صدقة (sadaqah) of which the plural is صدقات (sadaqat) means, anything given to win the pleasure of God and a good reward from Him; alms and charity; Zakah, i.e. the prescribed tax of Islam for helping the poor, etc. صدقة (saduqah) of which the plural is صدقات (saduqat) as in the present verse, means, dowry or nuptial gift a gift that is given to or for a bride (Lane & Aqrab). Another word for it is صداق (or مھر) which Islam prescribes for every marriage tie, making it binding on the husband to pay to his wife. It is so called because it is a symbol of truthfulness and sincerity on the part of the husband.
نحلة (willingly) is derived from نحل. The expression نحل المراة means, he gave his wife her مھر or dowry. They say نحل فلانا i.e. he gave such a one willingly and cheerfully without expecting a return. نحلة means, giving a thing willingly and cheerfully without expecting a return; payment of the dowry to a wife; a free gift. نحلة is distinguishable from ھبة (a free gift) in that everyھبة is نحلة but every نحلة is not ھبة (Aqrab & Mufradat).
Commentary:
The verse may be taken to be addressed to both the husband and the relations of the wife. In the latter case, it would mean that the relations of a woman should not spend her dowry received from the husband to meet their own needs, but should faithfully hand it over to her. Some persons receive the dowry of their female wards from their husbands and then, instead of giving it to them, keep it for themselves. Primarily, however, the verse is addressed to the husband whom it requires to pay the agreed dowry to his wife willingly, cheerfully and without demur. Some people fix dowries for their wives and then hesitate or even refuse to pay them, expecting them and even urging them to forego the right. The verse condemns this evil practice.
The word نحلة (paying the dowry willingly and cheerfully) also points to the amount of the dowry being reasonable it should be well within the means of the husband so that its payment may not be a painful burden to him. He should be in a position to pay it willingly and cheerfully.
The clause, if they, of their own pleasure, remit to you a part thereof, applies to those wives who voluntarily and willingly give up or pay back anything out of the agreed dowry. It does not apply to a case in which the wife is asked or made to relinquish the whole or part of the dowry before it has been actually paid to her. According to ‘Umar, a woman might claim back her dowry even after she has given it up, if she has done so under any vestige of pressure.
The words, then enjoy it as something pleasant and wholesome, imply a compliment to such husbands as evoke a willing and voluntary response from their wives owing to their kind and loving treatment of them. In such cases the wives are so pleased with their husbands that they offer to them a part of their dowry out of their own free will, as a token of the true love that exists between them.
a
4:25-26; 60:11.
563
Saduqat is the plural of Saduqah which means, dowry or a gift which is given to or for a bride (Lane).
564
The verse may be taken to be addressed to both the husband and the relations of the wife. In the latter case, it would mean that the relations of a woman should not spend her dowry to meet their own needs, but should faithfully hand it over to her. Primarily, however, the verse is addressed to the husband whom it requires to pay the agreed dowry to his wife willingly, cheerfully and without demur. The words "giving the dowry willingly and cheerfully" also imply that the amount of the dowry should be well within the means of the husband so that its payment may not be a burden to him. He should be in a position to pay it willingly and cheerfully.
وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ ۖ وَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟ وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ ٱللَّهِ أَوْفُوا۟ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَذَكَّرُونَ
4:11; 17:35.
17:36; 26:182, 183; 55:10.
2:287; 7:43.
5:2; 16:92; 17:35.
Next to the injunctions about the protection of life is mentioned the commandment to protect property.
After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
4:11; 17:35.
17:36; 26:182-183; 55:10.
2:287; 7:43.
5:2; 16:92; 17:35.
Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.
a
4:11; 17:35.
b
17:36; 26:182, 183; 55:10.
c
2:287; 7:43.
d
5:2; 16:92; 17:35.
a
4:11; 17:35.
b
17:36; 26:182-183; 55:10.
c
2:287; 7:43.
d
5:2; 16:92; 17:35.
892
Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.
b
4:11; 17:35.
c
17:36; 26:182, 183; 55:10.
d
2:287; 7:43.
e
5:2; 16:92; 17:35.
929
Next to the injunctions about the protection of life is mentioned the commandment to protect property.
930
After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَٰٓئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَٰتِ رَبِّكَ ۗ يَوْمَ يَأْتِى بَعْضُ ءَايَٰتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَٰنُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِىٓ إِيمَٰنِهَا خَيْرًا ۗ قُلِ ٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ
2:211; 16:34.
The "coming of angels" here refers to the punishment of the people through wars; because the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" expresses complete destruction of the enemies of truth (2:211).
"The coming of the Signs" refers to earthly punishments such as famines, pestilences, calamities, etc.
2:211; 16:34.
Commentary:
The "coming of angels" here refers to the punishment of the people through wars; for, in the Quran the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" with regard to disbelievers has been used in the Quran to express death and destruction (2:211). The words thus refer to the punishment of death that was to overtake the enemies of Islam in other ways than by war. In fact, when an offender is spoken of as having been summoned before God, it is only for punishment.
The "coming of the Signs" refers to punishments such as famines, pestilences, etc.
Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who has earned no good by his faith, i.e. he whose faith is not accompanied by good works and righteous deeds. The verse does not mean that faith will benefit nobody when the signs of God come. What it means is that at the time when the sign of punishment comes, faith will not avail those for whom this punishment is meant.
c
2:211; 16:34.
464
“天使的降临” 在这里指的是通过战争来惩罚民众; 因为谈到的天使与穆斯林对他们的敌人所进行的战役有关。(3:125, 126和8:10)。
465
“养主的光临” 这一用语表明真理的敌人被彻底毁灭。(2:211)
466
“一些迹象的降临” 指的是诸如饥馑、瘟疫、灾难、等现世的许多惩罚。
b
2:211; 16:34.
898
Commentary:
The "coming of angels" here refers to the punishment of the people through wars; for, in the Quran the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" with regard to disbelievers has been used in the Quran to express death and destruction (2:211). The words thus refer to the punishment of death that was to overtake the enemies of Islam in other ways than by war. In fact, when an offender is spoken of as having been summoned before God, it is only for punishment.
The "coming of the Signs" refers to punishments such as famines, pestilences, etc.
Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who has earned no good by his faith, i.e. he whose faith is not accompanied by good works and righteous deeds. The verse does not mean that faith will benefit nobody when the signs of God come. What it means is that at the time when the sign of punishment comes, faith will not avail those for whom this punishment is meant.
c
2:211; 16:34.
934
The "coming of angels" here refers to the punishment of the people through wars; because the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
935
The term "coming of the Lord" expresses complete destruction of the enemies of truth (2:211).
936
"The coming of the Signs" refers to earthly punishments such as famines, pestilences, calamities, etc.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَٰلِدُونَ
2:234, 287; 6:153; 7:43; 23:63.
The parenthetical clause, We charge not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it.
2:234,287; 6:153; 7:43; 23:63.
Commentary:
The parenthetical clause, We task not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it, and that this natural disability of man is remedied only by belief in the atonement of Jesus. The word 'task' shows that by 'good works' are meant such good works as are in the power of man to do.
b
2:234, 287; 6:153; 7:43; 23:63.
492
“我不令人负担超过其能力的担子” 这一插入句, 是与 “罪恶是人类天性固有的, 是人类能力无法去除的这一基督教教义相反的。”
b
2:234,287; 6:153; 7:43; 23:63.
942
Commentary:
The parenthetical clause, We task not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it, and that this natural disability of man is remedied only by belief in the atonement of Jesus. The word 'task' shows that by 'good works' are meant such good works as are in the power of man to do.
b
2:234, 287; 6:153; 7:43; 23:63.
975
The parenthetical clause, We charge not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it.
فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا
5:33.
علم تعبیر میں لڑکے سے مرادنشاط اور قوت کے ہوتے ہیں پس اس کے مارنے سے مراد یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم نے ایسی چیزوں سے منع کر دیا جو نشاط اور قوت پیدا کرتی ہیں جیسے شراب اور جؤا وغیرہ۔ آج کل مسلمان بھی اعتراض کرتے ہیں کہ لاٹری اور بیمہ سے منع کرکے اسلام نے روحِ نشاط تلف کر دی ہے۔
5:33.
The word Intalaqa which has been used several times in these verses was exactly the one used by the Archangel Gabriel for the Holy Prophet in his Mi‘raj (Spiritual Ascension).
A youth in the language of visions, among other things, signifies ignorance, strength and wild impulses. The killing of the young boy by the righteous "Servant of God" in Moses’s Vision meant that Islam would require its Followers to bring a veritable death over their carnal desires and passions.
5:33.
Important Words:
قتله (he killed him). قتل means, he killed; he killed his carnal desires. قتل الشراب means, he lessened the effect of wine by mixing it with water. They say قتل الجوع اوالبرد i.e. he lessened the vehemence of hunger or cold. قتل غلیه means, he quenched his thirst by making him drink water (Aqrab). See also 2:62; 2:73 & 4:158.
Commentary:
This part of Moses’ vision corresponds to the second part of the Holy Prophet’s Vision. In his Vision the Prophet saw a man calling him from across the road and then he was offered a cup of wine which he refused to accept. Gabriel told him that the man who called him was Satan and that the cup of wine signified deviating from the right path (Jarir). Similarly, in the second part of his vision Moses was shown a young man which, in the language of dreams signifies, among other things, ignorance, power and love of sensuous pleasures. Moses’ objection to the killing of the young boy by the righteous servant of God in his vision meant that Islam would require its followers to bring a veritable death over their carnal desires and passions but that the pleasure-loving Jews and Christians would find fault with this Islamic commandment.
The expression فانطلقا i.e. so they journeyed on, which has been used several times in these verses is exactly the expression used by the Archangel Gabriel for the Holy Prophet in his Vision, namely, انطلق انطلق i.e. go on, go on.
The words, when they met a young boy, he slew him, may refer to the murder by a party of Muslims of that archenemy of Islam, Ka‘b bin Ashraf, the ring leader of the Jewish miscreants of Medina (Hisham).
This verse also makes clear that the Journey of Moses of which an account has been given in these verses was undertaken in a vision because no sane person while awake would kill a man without legitimate cause.
a
5:33.
1
علم تعبیر میں لڑکے سے مرادنشاط اور قوت کے ہوتے ہیں پس اس کے مارنے سے مراد یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم نے ایسی چیزوں سے منع کر دیا جو نشاط اور قوت پیدا کرتی ہیں جیسے شراب اور جؤا وغیرہ۔ آج کل مسلمان بھی اعتراض کرتے ہیں کہ لاٹری اور بیمہ سے منع کرکے اسلام نے روحِ نشاط تلف کر دی ہے۔
a
5:33.
2114
Important Words:
قتله (he killed him). قتل means, he killed; he killed his carnal desires. قتل الشراب means, he lessened the effect of wine by mixing it with water. They say قتل الجوع اوالبرد i.e. he lessened the vehemence of hunger or cold. قتل غلیه means, he quenched his thirst by making him drink water (Aqrab). See also 2:62; 2:73 & 4:158.
Commentary:
This part of Moses’ vision corresponds to the second part of the Holy Prophet’s Vision. In his Vision the Prophet saw a man calling him from across the road and then he was offered a cup of wine which he refused to accept. Gabriel told him that the man who called him was Satan and that the cup of wine signified deviating from the right path (Jarir). Similarly, in the second part of his vision Moses was shown a young man which, in the language of dreams signifies, among other things, ignorance, power and love of sensuous pleasures. Moses’ objection to the killing of the young boy by the righteous servant of God in his vision meant that Islam would require its followers to bring a veritable death over their carnal desires and passions but that the pleasure-loving Jews and Christians would find fault with this Islamic commandment.
The expression فانطلقا i.e. so they journeyed on, which has been used several times in these verses is exactly the expression used by the Archangel Gabriel for the Holy Prophet in his Vision, namely, انطلق انطلق i.e. go on, go on.
The words, when they met a young boy, he slew him, may refer to the murder by a party of Muslims of that archenemy of Islam, Ka‘b bin Ashraf, the ring leader of the Jewish miscreants of Medina (Hisham).
This verse also makes clear that the Journey of Moses of which an account has been given in these verses was undertaken in a vision because no sane person while awake would kill a man without legitimate cause.
a
5:33.
1713
The word Intalaqa which has been used several times in these verses was exactly the one used by the Archangel Gabriel for the Holy Prophet in his Mi‘raj (Spiritual Ascension).
1713A
A youth in the language of visions, among other things, signifies ignorance, strength and wild impulses. The killing of the young boy by the righteous "Servant of God" in Moses’s Vision meant that Islam would require its Followers to bring a veritable death over their carnal desires and passions.
إِذْ تَمْشِىٓ أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُۥ ۖ فَرَجَعْنَٰكَ إِلَىٰٓ أُمِّكَ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَٰكَ مِنَ ٱلْغَمِّ وَفَتَنَّٰكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَٰمُوسَىٰ
28:14.
28:16, 34.
28:12, 13.
The sojourn of Moses among the people of Midian fulfilled yet another Divine plan. As he was destined to live with the Israelites in the deserts and forests of the Valley of Sinai, he was made to become used to a hard life by living for several years in Midian.
28:12-13.
28:14.
26:15; 28:16, 34.
Important Words:
قدر (standard) is inf. noun from قدر (qadara). قدرت الشیء means, I measured the thing; computed or determined its quantity, measure, size, value, worth, bulk, proportion, extent, amount, limit or number. قدر (qadrun) or قدر (qadarun) is the quantity, quantum measure, magnitude, size, bulk, proportion and extent, of a thing. They say جاء علی قدر i.e. it came according to measure or as it may be said, he came up to the standard (Aqrab, Mufradat & Lane). See also 15:61.
Commentary:
In what a wonderful way did God fulfil the promise He made to Moses’ mother (when He commanded her to cast him into the river) that he would be restored to her (28:8)! God so managed the whole affair that the baby was soon again in the loving arms of his mother. It is in this way that God demonstrates not only His existence, but also His knowledge and shows His supreme control over all things and it is events like these that inspire a living faith in the hearts of God’s loving and sincere votaries. And it was that living faith which made Moses’ mother cast her baby into the river which was amply rewarded by Moses being restored to her very soon.
The words فتناک فتوناً (We tried thee with various trials) mean that Moses was made to pass through the crucible of trials and tribulations so that his mettle might be tested, and after passing out of these ordeals with flying colours he might be declared fit to be endowed with God’s great gifts and favours.
Midian or Madyan is the name of a town on the east side of the Gulf of ‘Akabah. The name is connected with that of the tribe of Midianites. In the 6th century Ya‘qubi speaks of its position in a district rich in springs, gardens and date-groves. Istakhri describes from his own observation the spring in the town from which Moses watered the flocks of Shu‘aib. It was then covered by a house which had been built over it. The town had then shown signs of gradual decay and decline. In the 12th century Idrisi says, "It is an unimportant little trading centre with scanty resources." In the 14th century Abul-Fida saw that it was in ruins. In recent times it has been visited by Ruppell, Burton and Musil. The extensive ruins which the Arabs call Maghair Shu‘aib after the cave-tombs lie about 16 miles east of the port of Makna, in the southern part of the valley of Al-Bad’ which is rich in streams and palms and other trees. According to Burton the whole district between 29° 28΄ and 27° 40΄ is called Ard Madyan (Enc. of Islam under "Madyan").
The town lay on the trade route from Medina to Syria and caravans going to Syria or Egypt passed through it.
The sojourn of Moses among the people of Midian fulfilled yet another divine plan. As he was destined to live with the Israelites in the deserts and forests of the valley of Sinai, he was made to become used to a hard life by living for several years in Midian.
b
28:12, 13.
c
28:14.
d
28:16, 34.
a
28:12-13.
b
28:14.
c
26:15; 28:16, 34.
2264
Important Words:
قدر (standard) is inf. noun from قدر (qadara). قدرت الشیء means, I measured the thing; computed or determined its quantity, measure, size, value, worth, bulk, proportion, extent, amount, limit or number. قدر (qadrun) or قدر (qadarun) is the quantity, quantum measure, magnitude, size, bulk, proportion and extent, of a thing. They say جاء علی قدر i.e. it came according to measure or as it may be said, he came up to the standard (Aqrab, Mufradat & Lane). See also 15:61.
Commentary:
In what a wonderful way did God fulfil the promise He made to Moses’ mother (when He commanded her to cast him into the river) that he would be restored to her (28:8)! God so managed the whole affair that the baby was soon again in the loving arms of his mother. It is in this way that God demonstrates not only His existence, but also His knowledge and shows His supreme control over all things and it is events like these that inspire a living faith in the hearts of God’s loving and sincere votaries. And it was that living faith which made Moses’ mother cast her baby into the river which was amply rewarded by Moses being restored to her very soon.
The words فتناک فتوناً (We tried thee with various trials) mean that Moses was made to pass through the crucible of trials and tribulations so that his mettle might be tested, and after passing out of these ordeals with flying colours he might be declared fit to be endowed with God’s great gifts and favours.
Midian or Madyan is the name of a town on the east side of the Gulf of ‘Akabah. The name is connected with that of the tribe of Midianites. In the 6th century Ya‘qubi speaks of its position in a district rich in springs, gardens and date-groves. Istakhri describes from his own observation the spring in the town from which Moses watered the flocks of Shu‘aib. It was then covered by a house which had been built over it. The town had then shown signs of gradual decay and decline. In the 12th century Idrisi says, "It is an unimportant little trading centre with scanty resources." In the 14th century Abul-Fida saw that it was in ruins. In recent times it has been visited by Ruppell, Burton and Musil. The extensive ruins which the Arabs call Maghair Shu‘aib after the cave-tombs lie about 16 miles east of the port of Makna, in the southern part of the valley of Al-Bad’ which is rich in streams and palms and other trees. According to Burton the whole district between 29° 28΄ and 27° 40΄ is called Ard Madyan (Enc. of Islam under "Madyan").
The town lay on the trade route from Medina to Syria and caravans going to Syria or Egypt passed through it.
The sojourn of Moses among the people of Midian fulfilled yet another divine plan. As he was destined to live with the Israelites in the deserts and forests of the valley of Sinai, he was made to become used to a hard life by living for several years in Midian.
a
28:14.
b
28:16, 34.
d
28:12, 13.
1823
The sojourn of Moses among the people of Midian fulfilled yet another Divine plan. As he was destined to live with the Israelites in the deserts and forests of the Valley of Sinai, he was made to become used to a hard life by living for several years in Midian.
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَٰبٌ يَنطِقُ بِٱلْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ
2:287; 7:43.
17:14, 15; 45:30; 69:20.
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
7:43.
17:14-15; 45:30; 69:20.
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
a
2:287; 7:43.
b
17:14, 15; 45:30; 69:20.
891
安拉在 «古兰经» 中制定的发展人类道德和精神的律令是不超越人类行动的力量和能力的。它们适合一切条件和情况、性情与气质。
892
这几节经文也可能意味着: «古兰经» 所包含的教诲是以智慧为依据的。它适合一切条件和情况, 也适合不同性情和气质的人, 并且符合公正、平等以及智慧的需要。这就 يَنْطِقُ بِالْحَقِّ (Yantiqu bil Haqqi) 这几个单词的意思。
a
7:43.
b
17:14-15; 45:30; 69:20.
2552
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
b
2:287; 7:43.
c
17:14, 15; 45:30; 69:20.
2005
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
2006
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
وَلَن يُؤَخِّرَ ٱللَّهُ نَفْسًا إِذَا جَآءَ أَجَلُهَا ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
71:5.
71:5.
Commentary:
The word أجل signifies a Divine decree, and the verse means that a people should make the best of their opportunities before the Divine decree comes into force; that is, because they will have outlived their usefulness, they would deserve to live no more.
c
71:5.
a
71:5.
4253
Commentary:
The word أجل signifies a Divine decree, and the verse means that a people should make the best of their opportunities before the Divine decree comes into force; that is, because they will have outlived their usefulness, they would deserve to live no more.
a
71:5.
3054
When it loses the God-given opportunity to serve a good cause.
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِۦ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ ۚ لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا مَآ ءَاتَىٰهَا ۚ سَيَجْعَلُ ٱللَّهُ بَعْدَ عُسْرٍ يُسْرًا
2:234.
2:234.
2:234.
b
2:234.
a
2:234.
a
2:234.