وَاٰتَیۡنٰہُ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "وَاٰتَیۡنٰہُ".
۞ اِنَّ قٰرُوۡنَ کَانَ مِنۡ قَوۡمِ مُوۡسٰی فَبَغٰی عَلَیۡہِمۡ ۖ وَاٰتَیۡنٰہُ مِنَ الۡکُنُوۡزِ مَاۤ اِنَّ مَفَاتِحَہٗ لَتَنُوۡۤاُ بِالۡعُصۡبَۃِ اُولِی الۡقُوَّۃِ اِذۡ قَالَ لَہٗ قَوۡمُہٗ لَا تَفۡرَحۡ ۖ اِنَّ اللّٰہَ لَا یُحِبُّ الۡفَرِحِیۡنَ
29:40; 40:25.
فَبَغٰی عَلَیْھِمْ ظالم بادشاہوں کا قاعدہ ہے کہ وہ چھوٹے عہدوں پر رعایا میں سے کچھ لوگ مقرر کرتے ہیں اور یہ لوگ اپنے ہم قوموں پر ظلم کرنے میں خود حاکموں سے بھی آگے نکلے ہوئے ہوتے ہیں۔ انگریز کے زمانہ میں دیکھ لو‘ انگریز سپرنٹنڈنٹ پولیس اور انگریز ڈپٹی کمشنر اتنا ظلم نہیں کرتا تھا جتنا کہ ایک ہندوستانی تھانے دار یا کانسٹیبل یا پٹواری یا تحصیلدار ظلم کرتے تھے۔ فرعون نے بھی یہی چال چلی تھی۔ اور بعض ریونیو افسر یا تحصیلدار خود بنی اسرائیل سے مقرر کر دیئے تھے۔ اور وہ لوگ قبطیوں سے بھی زیادہ اپنی قوم یعنی بنی اسرائیل پر ظلم کرتے تھے۔ کیونکہ وہ خیال کرتے تھے کہ با
اٰ تَیْنٰـہُ مِنَ الْـکُنُوّزِ اس سے یہ مرادنہیں کہ یہ خزانے اس کے ذاتی تھے‘ بلکہ اس کے معنے یہ ہیں کہ وہ ایک تحصیلدار یا افسر مال تھا یا افسر خزانہ تھا۔ جس کی تحویل میں سرکاری خزانے رہتے تھے۔ چنانچہ حضرت یوسف علیہ السلام بھی اپنے وقت کے فرعون کے ملازم تھے۔ سورہ یوسف رکوع۷ میں ہے کہ جب فرعونِ مصر نے یوسف علیہ السلام کو قید سے نکالنے کے بعد کہا کہ ہم تم کو اپنے دربار میں بڑا مقام دیں گے۔ تو یوسف علیہ السلام نے کہا کہ مجھے آپ ملک کے خزانوں کا افسر بنا دیں۔ میں اس فن کو خوب جانتا ہوں اور اقتصادیات کا ماہر ہوں۔ اس سے پتہ لگتا ہے کہ حضرت یوسف علیہ السلام کے زمانہ میں
اِنَّ مَفَاتِحَہٗ لَتَنُوْٓ أُ بِالْعُصْبَۃِ اُولِی الْقُوَّۃِ بعض مفسرین نے اس آیت سے قارون کی دولت کا ایک الف لیلوی اندازہ لگایا ہے۔ حالانکہ اس آیت سے یہ تو پتہ لگتا ہے کہ قارون مال دار آدمی تھا مگر کوئی جنّاتی خزانہ اس کے قبضہ میں ثابت نہیں ہوتا۔ یہ کہ خزانہ کی کنجیاں ایک مضبوط جماعت کے لئے بھی اٹھانی مشکل تھیں۔ اس کی توجیہہ کرتے ہوئے یہ یاد رکھنا چاہیے کہ یہ خزانہ حکومت کا تھا اور اس وقت بادشاہ جب ملک میں سفر کرتے تھے تو سینکڑوں ہزاروں اونٹوں پر خزانے کے دوہرے بکس رکھ کر ساتھ لے جاتے تھے کیونکہ اس وقت موٹر نہیں ہوتے تھے نہ مختلف علاقوں میں سرکاری خزانے ب
29:40; 40:25.
Qarun (Korah) was fabulously rich. He stood high in the favour of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar," or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh’s Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favours from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.
Mafatih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).
29:40; 40:25.
Important Words:
کنوز (treasures of hoarded wealth) is the plural of کنز which is noun-inf. from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he hoarded it, or stored, or he collected the property and treasured it. کنز therefore, means, treasure, property buried in the earth; property that is preserved in a receptacle; that receptacle in which property is buried or preserved or hoarded; treasure-boxes; anything abundant and collected together (Lane & Aqrab).
مفاتح (stores) is the plural of مفتح (maftah) which is derived from فتح. They say فتح الباب i.e. he opened the door. مفتح (maftah) means, a hoard; a treasure, a store or store room or magazine; buried property. مفتح (miftah) of which مفاتح also is the plural and مفتاح (plural مفاتیح) mean a key (Lane & Aqrab).
لتنوء (would have weighed down) is derived fromناء which means, he rose or rose with difficulty and effort under a load; he was oppressed by weight and fell down. ناء بحمله means, he rose with his burden with effort and difficulty. ناء به الحملmeans, the burden weighed him down (Aqrab).
Commentary:
It would appear that Korah was an Israelite who stood high in the favour of Pharaoh and held one of the principal offices of State under him. Very likely he was Pharaoh’s treasurer. When Pharaoh went on official tour the royal treasures were probably transported under Korah’s charge. In order to safeguard his position and to win further favours from Pharaoh, Korah seemed to have persecuted his own people and behaved haughtily and tyrannically towards them.
The name of Qarun (Korah) seems also to have been symbolically used here for men of material wealth. Abundance of riches has proved the undoing of many a man. Elated with riches and wealth and lulled into a false sense of security, wealthy people are prone to reject God’s Message and defy His Prophets. Korah as it appears from the Bible (Num. 16:1-35), was a believer in Moses. According to Rabbinical literature he was fabulously rich (Jew. Enc.) and in the pride of wealth revolted against Moses and Aaron and consequently perished with his 250 followers, the earth having swallowed them up.
d
29:40; 40:25.
2
فَبَغٰی عَلَیْھِمْ ظالم بادشاہوں کا قاعدہ ہے کہ وہ چھوٹے عہدوں پر رعایا میں سے کچھ لوگ مقرر کرتے ہیں اور یہ لوگ اپنے ہم قوموں پر ظلم کرنے میں خود حاکموں سے بھی آگے نکلے ہوئے ہوتے ہیں۔ انگریز کے زمانہ میں دیکھ لو‘ انگریز سپرنٹنڈنٹ پولیس اور انگریز ڈپٹی کمشنر اتنا ظلم نہیں کرتا تھا جتنا کہ ایک ہندوستانی تھانے دار یا کانسٹیبل یا پٹواری یا تحصیلدار ظلم کرتے تھے۔ فرعون نے بھی یہی چال چلی تھی۔ اور بعض ریونیو افسر یا تحصیلدار خود بنی اسرائیل سے مقرر کر دیئے تھے۔ اور وہ لوگ قبطیوں سے بھی زیادہ اپنی قوم یعنی بنی اسرائیل پر ظلم کرتے تھے۔ کیونکہ وہ خیال کرتے تھے کہ با
3
اٰ تَیْنٰـہُ مِنَ الْـکُنُوّزِ اس سے یہ مرادنہیں کہ یہ خزانے اس کے ذاتی تھے‘ بلکہ اس کے معنے یہ ہیں کہ وہ ایک تحصیلدار یا افسر مال تھا یا افسر خزانہ تھا۔ جس کی تحویل میں سرکاری خزانے رہتے تھے۔ چنانچہ حضرت یوسف علیہ السلام بھی اپنے وقت کے فرعون کے ملازم تھے۔ سورہ یوسف رکوع۷ میں ہے کہ جب فرعونِ مصر نے یوسف علیہ السلام کو قید سے نکالنے کے بعد کہا کہ ہم تم کو اپنے دربار میں بڑا مقام دیں گے۔ تو یوسف علیہ السلام نے کہا کہ مجھے آپ ملک کے خزانوں کا افسر بنا دیں۔ میں اس فن کو خوب جانتا ہوں اور اقتصادیات کا ماہر ہوں۔ اس سے پتہ لگتا ہے کہ حضرت یوسف علیہ السلام کے زمانہ میں
4
اِنَّ مَفَاتِحَہٗ لَتَنُوْٓ أُ بِالْعُصْبَۃِ اُولِی الْقُوَّۃِ بعض مفسرین نے اس آیت سے قارون کی دولت کا ایک الف لیلوی اندازہ لگایا ہے۔ حالانکہ اس آیت سے یہ تو پتہ لگتا ہے کہ قارون مال دار آدمی تھا مگر کوئی جنّاتی خزانہ اس کے قبضہ میں ثابت نہیں ہوتا۔ یہ کہ خزانہ کی کنجیاں ایک مضبوط جماعت کے لئے بھی اٹھانی مشکل تھیں۔ اس کی توجیہہ کرتے ہوئے یہ یاد رکھنا چاہیے کہ یہ خزانہ حکومت کا تھا اور اس وقت بادشاہ جب ملک میں سفر کرتے تھے تو سینکڑوں ہزاروں اونٹوں پر خزانے کے دوہرے بکس رکھ کر ساتھ لے جاتے تھے کیونکہ اس وقت موٹر نہیں ہوتے تھے نہ مختلف علاقوں میں سرکاری خزانے ب
b
29:40; 40:25.
2930
Important Words:
کنوز (treasures of hoarded wealth) is the plural of کنز which is noun-inf. from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he hoarded it, or stored, or he collected the property and treasured it. کنز therefore, means, treasure, property buried in the earth; property that is preserved in a receptacle; that receptacle in which property is buried or preserved or hoarded; treasure-boxes; anything abundant and collected together (Lane & Aqrab).
مفاتح (stores) is the plural of مفتح (maftah) which is derived from فتح. They say فتح الباب i.e. he opened the door. مفتح (maftah) means, a hoard; a treasure, a store or store room or magazine; buried property. مفتح (miftah) of which مفاتح also is the plural and مفتاح (plural مفاتیح) mean a key (Lane & Aqrab).
لتنوء (would have weighed down) is derived fromناء which means, he rose or rose with difficulty and effort under a load; he was oppressed by weight and fell down. ناء بحمله means, he rose with his burden with effort and difficulty. ناء به الحملmeans, the burden weighed him down (Aqrab).
Commentary:
It would appear that Korah was an Israelite who stood high in the favour of Pharaoh and held one of the principal offices of State under him. Very likely he was Pharaoh’s treasurer. When Pharaoh went on official tour the royal treasures were probably transported under Korah’s charge. In order to safeguard his position and to win further favours from Pharaoh, Korah seemed to have persecuted his own people and behaved haughtily and tyrannically towards them.
The name of Qarun (Korah) seems also to have been symbolically used here for men of material wealth. Abundance of riches has proved the undoing of many a man. Elated with riches and wealth and lulled into a false sense of security, wealthy people are prone to reject God’s Message and defy His Prophets. Korah as it appears from the Bible (Num. 16:1-35), was a believer in Moses. According to Rabbinical literature he was fabulously rich (Jew. Enc.) and in the pride of wealth revolted against Moses and Aaron and consequently perished with his 250 followers, the earth having swallowed them up.
a
29:40; 40:25.
2231
Qarun (Korah) was fabulously rich. He stood high in the favour of Pharaoh and was very likely his treasurer. It seems that he was officer in charge of the gold mines belonging to Pharaoh and was a specialist in the art of digging out gold from the mines. In Southern Egypt the territory of Karu was famed for gold mines. The suffix "An" or "On" meaning "pillar," or "light" the combined word "Kur-on" signifies, 'the pillar of Karu' and was the title of Pharaoh’s Minister of Mineralogy. He is said to be an Israelite and a believer in Moses. In order to win favours from Pharaoh he seemed to have persecuted his own people and to have behaved arrogantly towards them. As a result Divine punishment descended upon him and he perished.
2232
Mafatih is the plural of both Maftah and Miftah, the former word meaning a hoard; a treasure; and the latter meaning a key (Lane).
وَوَہَبۡنَا لَہٗۤ اِسۡحٰقَ وَیَعۡقُوۡبَ وَجَعَلۡنَا فِیۡ ذُرِّیَّتِہِ النُّبُوَّۃَ وَالۡکِتٰبَ وَاٰتَیۡنٰہُ اَجۡرَہٗ فِی الدُّنۡیَا ۖ وَاِنَّہٗ فِی الۡاٰخِرَۃِ لَمِنَ الصّٰلِحِیۡنَ
یہ جو حضرت ابراہیم علیہ السلام کے متعلق کہا گیا ہے کہ اِنَّہٗ فِی الْاٰخِرَۃِ لَمِنَ الصَّالِحِیْنَ اس کے ایک معنے تو یہ ہیں کہ آخری زمانہ میں بھی ابراہیمؑ کو لوگ بہت نیک قرار دیں گے۔ چنانچہ اس آخری زمانہ میں بھی جو امتیں قائم ہیں وہ ساری کی ساری حضرت ابراہیم علیہ السلام کو مانتی ہیں۔ یعنی مسلمان بھی‘ یہودی بھی اور عیسائی بھی۔ دوسرے معنے اس کے یہ ہیں کہ ساعت ِ آخرت میں جو بُروزِ ابراہیمؑ ظاہر ہوگا وہ بھی خدا کے نزدیک اپنے کام کا اہل ہوگا۔ اور اس پر اعتراض کرنے والے غلطی کریں گے۔
b
19:50; 21:73; 37:113.
c
2:131; 16:123.
3
یہ جو حضرت ابراہیم علیہ السلام کے متعلق کہا گیا ہے کہ اِنَّہٗ فِی الْاٰخِرَۃِ لَمِنَ الصَّالِحِیْنَ اس کے ایک معنے تو یہ ہیں کہ آخری زمانہ میں بھی ابراہیمؑ کو لوگ بہت نیک قرار دیں گے۔ چنانچہ اس آخری زمانہ میں بھی جو امتیں قائم ہیں وہ ساری کی ساری حضرت ابراہیم علیہ السلام کو مانتی ہیں۔ یعنی مسلمان بھی‘ یہودی بھی اور عیسائی بھی۔ دوسرے معنے اس کے یہ ہیں کہ ساعت ِ آخرت میں جو بُروزِ ابراہیمؑ ظاہر ہوگا وہ بھی خدا کے نزدیک اپنے کام کا اہل ہوگا۔ اور اس پر اعتراض کرنے والے غلطی کریں گے۔
c
11:72; 19:50; 21:73; 37:113.
d
2:131; 16:123.
a
19:50; 21:73; 37:113.
b
2:131; 16:123.
وَقَفَّیۡنَا عَلٰۤی اٰثٰرِہِمۡ بِعِیۡسَی ابۡنِ مَرۡیَمَ مُصَدِّقًا لِّمَا بَیۡنَ یَدَیۡہِ مِنَ التَّوۡرٰٮۃِ ۖ وَاٰتَیۡنٰہُ الۡاِنۡجِیۡلَ فِیۡہِ ہُدًی وَّنُوۡرٌ وَّمُصَدِّقًا لِّمَا بَیۡنَ یَدَیۡہِ مِنَ التَّوۡرٰٮۃِ وَہُدًی وَّمَوۡعِظَۃً لِّلۡمُتَّقِیۡنَ
یعنی تورات کی پیشگوئیاں پوری کرتی تھی۔
2:88; 57:28.
3:51; 61:7.
2:88; 57:28.
3:51; 61:7.
Commentary:
The words, We caused Jesus, son of Mary, to follow in their footsteps, show that, like the Prophets who preceded him, Jesus also was a follower of the Law of Moses, the Gospels being only an exposition of selected teachings of the Torah suited to those times.
b
2:88; 57:28.
c
3:51; 61:7.
1
یعنی تورات کی پیشگوئیاں پوری کرتی تھی۔
b
2:88; 57:28.
c
3:51; 61:7.
678
Commentary:
The words, We caused Jesus, son of Mary, to follow in their footsteps, show that, like the Prophets who preceded him, Jesus also was a follower of the Law of Moses, the Gospels being only an exposition of selected teachings of the Torah suited to those times.
d
2:88; 57:28.
e
3:51; 61:7.
وَاٰتَیۡنٰہُ فِی الدُّنۡیَا حَسَنَۃً ۖ وَّاِنَّہٗ فِی الۡاٰخِرَۃِ لَمِنَ الصّٰلِحِیۡنَ
2:131; 29:28.
2:131; 29:28.
2:131; 29:28.
Commentary:
In verse 121 Abraham was mentioned as an exemplar. Here it is added that it cannot be said of him that because he did not possess material wealth, he had no reason or occasion to become corrupt. The verse removes this misconception and says that God had bestowed upon Abraham power, comfort and wealth and yet he stuck to the path of righteousness. It implies the beautiful hint that Muslims will also be granted worldly power, prestige and prosperity, and in the heyday of their glory would find in Abraham a worthy exemplar.
g
2:131; 29:28.
a
2:131; 29:28.
1923
Commentary:
In verse 121 Abraham was mentioned as an exemplar. Here it is added that it cannot be said of him that because he did not possess material wealth, he had no reason or occasion to become corrupt. The verse removes this misconception and says that God had bestowed upon Abraham power, comfort and wealth and yet he stuck to the path of righteousness. It implies the beautiful hint that Muslims will also be granted worldly power, prestige and prosperity, and in the heyday of their glory would find in Abraham a worthy exemplar.
c
2:131; 29:28.
اِنَّا مَکَّنَّا لَہٗ فِی الۡاَرۡضِ وَاٰتَیۡنٰہُ مِنۡ کُلِّ شَیۡءٍ سَبَبًا
12:22, 57.
Commentary:
It has been made clear in the note on Dhul-Qarnain that Cyrus was blessed with every kind of means for his great conquests and that God Himself directed all his ways and had given him all the kingdoms of the earth (Isaiah 45:13 & Ezra 1:2).
The words انامکنا له فی الارض signify that the rise of Cyrus to power took place under exceptional circumstances.
The words کل شیء (everything) mean everything necessary for the accomplishment of his task.
a
12:22, 57.
775
见 «以斯拉记», 1:1-2; Isa., 45:1-3和 «历史学家的世界历史»。
a
12:22, 57.
2123
Commentary:
It has been made clear in the note on Dhul-Qarnain that Cyrus was blessed with every kind of means for his great conquests and that God Himself directed all his ways and had given him all the kingdoms of the earth (Isaiah 45:13 & Ezra 1:2).
The words انامکنا له فی الارض signify that the rise of Cyrus to power took place under exceptional circumstances.
The words کل شیء (everything) mean everything necessary for the accomplishment of his task.
a
12:22, 57.
1720
See Ezra, 1: 1, 2; Isa., 45: 1-3 & Historians’ History of the World.
وَشَدَدۡنَا مُلۡکَہٗ وَاٰتَیۡنٰہُ الۡحِکۡمَۃَ وَفَصۡلَ الۡخِطَابِ
2:252.
2:252.
2:252.
Important Words:
فصل الخطاب (decisive judgement) is infinitive noun from فصل (fasala) which means, he separated or divided a thing or distinguished it, he made it clear or he explained it, he separated it. فصل الحکم means, he decided the judgement. فصل الخطاب means, distinct or plain speech such as decides or distinguishes between what is true and what is false, or that which the person to whom it is addressed clearly understands; or judicial sentence. یوم الفصل means, the Day of Judgement or Decision (Lane & Aqrab).
Commentary:
The expression ذا الاید meaning, possessor of dignity and power, the verse shows that David was one of the greatest and most powerful Prophet-Kings of the House of Israel and was a very wise judge. In his reign Israelite glory had reached its high watermark. But in the time of his son, Solomon, though the Israelites tried to maintain their grandeur and the integrity and stability of their dominions, seeds of disruption and disintegration had been sown and signs of decadence had begun to appear. See also 34:11, 12.
e
2:252.
b
2:252.
3391
Important Words:
فصل الخطاب (decisive judgement) is infinitive noun from فصل (fasala) which means, he separated or divided a thing or distinguished it, he made it clear or he explained it, he separated it. فصل الحکم means, he decided the judgement. فصل الخطاب means, distinct or plain speech such as decides or distinguishes between what is true and what is false, or that which the person to whom it is addressed clearly understands; or judicial sentence. یوم الفصل means, the Day of Judgement or Decision (Lane & Aqrab).
Commentary:
The expression ذا الاید meaning, possessor of dignity and power, the verse shows that David was one of the greatest and most powerful Prophet-Kings of the House of Israel and was a very wise judge. In his reign Israelite glory had reached its high watermark. But in the time of his son, Solomon, though the Israelites tried to maintain their grandeur and the integrity and stability of their dominions, seeds of disruption and disintegration had been sown and signs of decadence had begun to appear. See also 34:11, 12.
b
2:252.
ثُمَّ قَفَّیۡنَا عَلٰۤی اٰثٰرِہِمۡ بِرُسُلِنَا وَقَفَّیۡنَا بِعِیۡسَی ابۡنِ مَرۡیَمَ وَاٰتَیۡنٰہُ الۡاِنۡجِیۡلَ وَجَعَلۡنَا فِیۡ قُلُوۡبِ الَّذِیۡنَ اتَّبَعُوۡہُ رَاۡفَۃً وَّرَحۡمَۃً وَّرَہۡبَانِیَّۃَۨ ابۡتَدَعُوۡہَا مَا کَتَبۡنٰہَا عَلَیۡہِمۡ اِلَّا ابۡتِغَآءَ رِضۡوٰنِ اللّٰہِ فَمَا رَعَوۡہَا حَقَّ رِعَایَتِہَا ۖ فَاٰتَیۡنَا الَّذِیۡنَ اٰمَنُوۡا مِنۡہُمۡ اَجۡرَہُمۡ ۖ وَکَثِیۡرٌ مِّنۡہُمۡ فٰسِقُوۡنَ
2:88; 5:47.
5:83.
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or the meaning is that they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure. In v. 26 it was stated that God had sent down al-Mizan in order that by avoiding extremes people should adopt the golden mean in all their affairs and actions. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they mistakenly thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice, but it proved to be a source of many social evils. They started with adopting monasticism and ended by giving themselves up to the worship of Mammon
2:88; 5:47.
5:83.
Commentary:
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.
In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).
b
2:88; 5:47.
c
5:83.
a
2:88; 5:47.
b
5:83.
4168
Commentary:
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.
In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).
b
2:88; 5:47.
c
5:83.
2999
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or the meaning is that they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure. In v. 26 it was stated that God had sent down al-Mizan in order that by avoiding extremes people should adopt the golden mean in all their affairs and actions. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they mistakenly thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice, but it proved to be a source of many social evils. They started with adopting monasticism and ended by giving themselves up to the worship of Mammon