ٱلْعَلِيمُ
Appears 28 times in Quran
Occurrences in Quran
Found 28 verses containing "ٱلْعَلِيمُ".
قَالُوا۟ سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ ۖ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
39
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
63
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
إِنَّ رَبَّكَ يَقْضِى بَيْنَهُم بِحُكْمِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْعَلِيمُ
وَإِذْ يَرْفَعُ إِبْرَٰهِۦمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَٰعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ
14:41.
14:41.
Was Abraham the founder or only the rebuilder of the Ka‘bah is a question that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace its origin to Adam. The Qur’an (3:97) and authentic Traditions favour the view that even prior to the erection of a building on this site by Abraham some sort of structure did exist, but it had fallen into ruins and only a trace of it had remained. The word al-Qawa‘id in the verse shows that the foundations of the House were there which Abraham and Ishmael had raised. Moreover, Abraham’s prayer at the time he had separated from the child Ishmael and his mother at Mecca, viz. Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (14:38), shows that the Ka‘bah had existed even before Abraham had settled his wife and son in the Valley of Mecca. The Hadith also supports this view (Bukhari). Historical records too lend support to the view that the Ka‘bah is of anti
14:41.
Commentary:
When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.
Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.
The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).
The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).
Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).
b
14:41.
a
14:41.
134
Commentary:
When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.
Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.
The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).
The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).
Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).
a
14:41.
146
Was Abraham the founder or only the rebuilder of the Ka‘bah is a question that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace its origin to Adam. The Qur’an (3:97) and authentic Traditions favour the view that even prior to the erection of a building on this site by Abraham some sort of structure did exist, but it had fallen into ruins and only a trace of it had remained. The word al-Qawa‘id in the verse shows that the foundations of the House were there which Abraham and Ishmael had raised. Moreover, Abraham’s prayer at the time he had separated from the child Ishmael and his mother at Mecca, viz. Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (14:38), shows that the Ka‘bah had existed even before Abraham had settled his wife and son in the Valley of Mecca. The Hadith also supports this view (Bukhari). Historical records too lend support to the view that the Ka‘bah is of anti
فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
3:21.
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
3:21.
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
84
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
a
3:21.
144
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
b
3:21.
155
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
مَن كَانَ يَرْجُوا۟ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَءَاتٍ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
11:30; 18:111; 84:7.
Yarju (hopes) is derived from Raja, i.e. he hoped to get the thing or he feared it. In the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford satisfaction (Mufradat).
2:224; 11:30; 18:111; 84:7.
Important Words:
یرجو (hopes) is derived from رجا. They say رجا الشیء i.e. he hoped to get the thing: he deferred or delayed it; he feared it. رجا الرجل means, he granted the man respite or he deferred the matter regarding him. When used in the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford pleasure (Mufradat & Aqrab).
d
11:30; 18:111; 84:7.
968
يَرْجُوْا (Yarju,希望) 源自 رَجَا (Raja), 意即: 他希望得到这样东西或他害怕这样东西。作 “希望” 的意思讲时, 这个单词用于以下一些时机, 就是那希望得到的事物可能使那个人满意 (مُفْرَدَات, Mufradat)。
a
2:224; 11:30; 18:111; 84:7.
2943
Important Words:
یرجو (hopes) is derived from رجا. They say رجا الشیء i.e. he hoped to get the thing: he deferred or delayed it; he feared it. رجا الرجل means, he granted the man respite or he deferred the matter regarding him. When used in the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford pleasure (Mufradat & Aqrab).
a
11:30; 18:111; 84:7.
2238
Yarju (hopes) is derived from Raja, i.e. he hoped to get the thing or he feared it. In the sense of hoping, the word is used on those occasions when the thing hoped for is likely to afford satisfaction (Mufradat).
إِذْ قَالَتِ ٱمْرَأَتُ عِمْرَٰنَ رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ
ایک عورت کی جگہ صرف عورت اس لئے کہا گیا ہے کہ گویا اس قبیلہ کی عورت یعنی کامل عورت وہی تھی۔
اس آیت میں لفظ تَقَبَّلْ سے بھی ظاہر ہے کہ مسیح کامل وجودنہ تھا۔ ان کی نانی نے مسیح کی ماں کے متعلق کہا کہ جس طرح ہو چشم پوشی کرکے اسے قبول کرے۔ چونکہ اصل مطلوب ابن مریم تھے اس لئے اس کا یہ فقرہ درحقیقت مسیح علیہ السلام کی نسبت ہے۔ افسوس مسلمانوں پر جو اس نکتہ کو نہیں سمجھے اور مسیح کو بہت سی باتوں میں رسول کریم صلی اللہ علیہ وسلم پر ترجیح دے دیتے ہیں۔
‘Imran in the present verse is either the abbreviated form of Al-e- ‘Imran (the family of ‘Imran, father of Moses) just as in 2:41 Isra’il is the abbreviated form of Bani Isra’il (the Children of Israel) or it refers to ‘Imran, the father of Mary.
Muharrar means, emancipated; a child divorced from all worldly affairs and dedicated by its parents to the service of the Church (Lane & Mufradat). It was a custom among the Israelites that those persons who were dedicated to the service of the Church remained unmarried (Gospel of Mary, 5: 6 & Bayan under 3: 36). In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as Imra’atu‘Imran (woman of ‘Imran) while in 19:29 Mary herself has been addressed as Ukht-e-Harun (sister of Aaron). ‘Imran (Amran) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Qur’an to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Qur’an—an altogether absurd charge, inasm
Important Words:
محررا (dedicated to special service) is derived from حر i.e. it became hot; or he became free. حرر means, he wrote; or he wrote well and elegantly and accurately. حرر رقبة means, he freed a slave. حرر ابنه means, he dedicated his son for the worship of God and the service of the church or the temple; or he devoted him to that service as long as he should live. محرر means, freed from slavery; emancipated; a child devoted by the parent to the service of the church or the temple; or one divorced from all affairs of the world and dedicated to the service of the temple (Lane, Mufradat & Jarir). It was a custom among the Israelites that those who were dedicated to the service of the temple remained unmarried (Gospel of Mary, 5:6; and Bayan under 3:36).
امرأة (woman) is derived from مرأ i.e. it (the food) was wholesome. مرء or امرأ means, a man. مرأة or امرأة means, a woman; a perfect woman; a wife (Lane).
عمران (‘Imran). In the present verse the word is either the abbreviated form of آل عمران (the family of ‘Imran, father of Moses) just as they use the word "Israel" for "the Children of Israel" (see 2:41), or it refers to ‘Imran, the father of Mary. See also 3:34.
Commentary:
In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as امرأة عمران (woman of ‘Imran), while in 19:29 Mary herself has been addressed as اخت ھارون (sister of Aaron). ‘Imran (Amram) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Quran to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Quran––an absurd charge, inasmuch as quite a number of passages can be cited to show that the Quran considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (e.g. 2:88; 5:44-46).
These Christian writers are not the first to make this "discovery". The "credit" for it goes to the Christians of Najran who, as long as 1,350 years ago, raised the same objection and received a prompt reply. It is on record that when the Holy Prophet sent Mughirah to Najran, a Christian of that place asked him: "Do you not read in the Quran Mary (mother of Jesus,) being mentioned as the sister of Aaron, while you know that Jesus was born a long, long time after Moses?" "I did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who readily answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints?' " (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was named ‘Imran whose father, (i.e. Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:18-20).
The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian scriptures (Gospel of the Birth of Mary and the Enc. Brit. under Mary) should not perplex us as Joachim is the same as Yoshim mentioned by Ibn Jarir as the father of ‘Imran. The Christian scriptures give the name of the grandfather instead of the father, which is not an uncommon practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:1). So there should be no surprise if the second name of Joachim happened to be ‘Imran.
Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible, the name Israel sometimes stands for the Israelites (Deut. 6:3, 4) and Kedar for the Ishmaelites (Isa. 21:16; 42:11). Similarly, Jesus has been called the son of David (Matt. 1:1). So the words امرأة عمران may also mean امرأة آل عمرانi.e. a woman from the family of ‘Imran, or a perfect woman from the family of ‘Imran. This explanation finds further strength from the fact that the words آل عمران (family of ‘Imran) have been used by the Quran only two verses before the present one. So the word آل (family) was dropped here owing to the nearness of reference. And it is admitted that Hanna, the mother of Mary, who was the cousin of Elisabeth (John’s mother) belonged to the House of Aaron and through him to that of ‘Imran (Luke 1:5, 36).
The vow of Mary’s mother seems to have been taken under the influence of the Essenes who were generally held in high esteem by the people of that time, and who practised celibacy and excluded women from their membership, and dedicated their lives to the service of religion and their fellow beings (Enc. Bib. and Jew. Enc.). It is remarkable that the teachings of the Gospels have much in common with those of the Essenes. It is also clear from the meaning of the word محرر as given under Important Words above, that Mary’s mother had vowed the dedication of her child’s life to the service of the temple, and as such she intended the child never to marry, which shows that Mary was meant to belong to the priestly class. This is why, elsewhere in the Quran, she is called the sister of Aaron and not of Moses (19:29) though both were real brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. and Enc. Brit. under Aaron). Thus Mary, mother of Jesus, was the sister of Aaron not in the sense that she was his real sister but in the sense that, like Aaron, she belonged to the priestly order.
2
ایک عورت کی جگہ صرف عورت اس لئے کہا گیا ہے کہ گویا اس قبیلہ کی عورت یعنی کامل عورت وہی تھی۔
3
اس آیت میں لفظ تَقَبَّلْ سے بھی ظاہر ہے کہ مسیح کامل وجودنہ تھا۔ ان کی نانی نے مسیح کی ماں کے متعلق کہا کہ جس طرح ہو چشم پوشی کرکے اسے قبول کرے۔ چونکہ اصل مطلوب ابن مریم تھے اس لئے اس کا یہ فقرہ درحقیقت مسیح علیہ السلام کی نسبت ہے۔ افسوس مسلمانوں پر جو اس نکتہ کو نہیں سمجھے اور مسیح کو بہت سی باتوں میں رسول کریم صلی اللہ علیہ وسلم پر ترجیح دے دیتے ہیں۔
326
Important Words:
محررا (dedicated to special service) is derived from حر i.e. it became hot; or he became free. حرر means, he wrote; or he wrote well and elegantly and accurately. حرر رقبة means, he freed a slave. حرر ابنه means, he dedicated his son for the worship of God and the service of the church or the temple; or he devoted him to that service as long as he should live. محرر means, freed from slavery; emancipated; a child devoted by the parent to the service of the church or the temple; or one divorced from all affairs of the world and dedicated to the service of the temple (Lane, Mufradat & Jarir). It was a custom among the Israelites that those who were dedicated to the service of the temple remained unmarried (Gospel of Mary, 5:6; and Bayan under 3:36).
امرأة (woman) is derived from مرأ i.e. it (the food) was wholesome. مرء or امرأ means, a man. مرأة or امرأة means, a woman; a perfect woman; a wife (Lane).
عمران (‘Imran). In the present verse the word is either the abbreviated form of آل عمران (the family of ‘Imran, father of Moses) just as they use the word "Israel" for "the Children of Israel" (see 2:41), or it refers to ‘Imran, the father of Mary. See also 3:34.
Commentary:
In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as امرأة عمران (woman of ‘Imran), while in 19:29 Mary herself has been addressed as اخت ھارون (sister of Aaron). ‘Imran (Amram) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Quran to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Quran––an absurd charge, inasmuch as quite a number of passages can be cited to show that the Quran considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (e.g. 2:88; 5:44-46).
These Christian writers are not the first to make this "discovery". The "credit" for it goes to the Christians of Najran who, as long as 1,350 years ago, raised the same objection and received a prompt reply. It is on record that when the Holy Prophet sent Mughirah to Najran, a Christian of that place asked him: "Do you not read in the Quran Mary (mother of Jesus,) being mentioned as the sister of Aaron, while you know that Jesus was born a long, long time after Moses?" "I did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who readily answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints?' " (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was named ‘Imran whose father, (i.e. Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:18-20).
The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian scriptures (Gospel of the Birth of Mary and the Enc. Brit. under Mary) should not perplex us as Joachim is the same as Yoshim mentioned by Ibn Jarir as the father of ‘Imran. The Christian scriptures give the name of the grandfather instead of the father, which is not an uncommon practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:1). So there should be no surprise if the second name of Joachim happened to be ‘Imran.
Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible, the name Israel sometimes stands for the Israelites (Deut. 6:3, 4) and Kedar for the Ishmaelites (Isa. 21:16; 42:11). Similarly, Jesus has been called the son of David (Matt. 1:1). So the words امرأة عمران may also mean امرأة آل عمرانi.e. a woman from the family of ‘Imran, or a perfect woman from the family of ‘Imran. This explanation finds further strength from the fact that the words آل عمران (family of ‘Imran) have been used by the Quran only two verses before the present one. So the word آل (family) was dropped here owing to the nearness of reference. And it is admitted that Hanna, the mother of Mary, who was the cousin of Elisabeth (John’s mother) belonged to the House of Aaron and through him to that of ‘Imran (Luke 1:5, 36).
The vow of Mary’s mother seems to have been taken under the influence of the Essenes who were generally held in high esteem by the people of that time, and who practised celibacy and excluded women from their membership, and dedicated their lives to the service of religion and their fellow beings (Enc. Bib. and Jew. Enc.). It is remarkable that the teachings of the Gospels have much in common with those of the Essenes. It is also clear from the meaning of the word محرر as given under Important Words above, that Mary’s mother had vowed the dedication of her child’s life to the service of the temple, and as such she intended the child never to marry, which shows that Mary was meant to belong to the priestly class. This is why, elsewhere in the Quran, she is called the sister of Aaron and not of Moses (19:29) though both were real brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. and Enc. Brit. under Aaron). Thus Mary, mother of Jesus, was the sister of Aaron not in the sense that she was his real sister but in the sense that, like Aaron, she belonged to the priestly order.
400
‘Imran in the present verse is either the abbreviated form of Al-e- ‘Imran (the family of ‘Imran, father of Moses) just as in 2:41 Isra’il is the abbreviated form of Bani Isra’il (the Children of Israel) or it refers to ‘Imran, the father of Mary.
401
Muharrar means, emancipated; a child divorced from all worldly affairs and dedicated by its parents to the service of the Church (Lane & Mufradat). It was a custom among the Israelites that those persons who were dedicated to the service of the Church remained unmarried (Gospel of Mary, 5: 6 & Bayan under 3: 36). In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as Imra’atu‘Imran (woman of ‘Imran) while in 19:29 Mary herself has been addressed as Ukht-e-Harun (sister of Aaron). ‘Imran (Amran) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Qur’an to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Qur’an—an altogether absurd charge, inasm
وَكَأَيِّن مِّن دَآبَّةٍ لَّا تَحْمِلُ رِزْقَهَا ٱللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
11:7.
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
11:7.
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
11:7.
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
b
11:7.
2983
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2264
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
۞ وَلَهُۥ مَا سَكَنَ فِى ٱلَّيْلِ وَٱلنَّهَارِ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Commentary:
Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?
As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.
761
Commentary:
Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?
As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.
قُلْ أَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا ۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
6:72; 10:107; 21:67; 22:13.
Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives.
6:72; 10:107; 21:67; 22:13.
Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing.
a
6:72; 10:107; 21:67; 22:13.
390
伊撒没有能力给任何人利害的东西。他听不到人们的祈祷。他也不通晓人们的要求, 因此他不能满足他们的要求。这些都是安拉特有的能力。
a
6:72; 10:107; 21:67; 22:13.
707
Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing.
b
6:72; 10:107; 21:67; 22:13.
781
Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives.
۞ ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَآءُ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ
40:68.
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
40:68.
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
c
40:68.
998
ضُعْف (Du‘f, 柔弱) 这个单词在这节经文中提到了三次。它讲的是人类三种柔弱状态--------胚胎时期、孩童时期和老年时期。
b
40:68.
3028
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
e
40:68.
2295
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
6:35.
6:35.
It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur).
The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets.
6:35.
Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties.
c
6:35.
a
6:35.
857
Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties.
c
6:35.
901A
It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur).
902
The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets.
۞ وَإِن جَنَحُوا۟ لِلسَّلْمِ فَٱجْنَحْ لَهَا وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
تم اس خیال سے نہ ڈرو کہ وہ کہیں بعد میں دھوکہ نہ دیں۔
The verse, besides embodying an important principle about making of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam but to establish and maintain peace. If any people after having made war upon Muslims sued for peace the latter were enjoined not to reject the offer, even if the enemy might be suing for peace only to deceive them and gain time. This shows to what lengths Islam goes to establish peace among nations.
Commentary:
This verse, besides embodying an important principle about the formation of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam, but simply to maintain peace. Hence, if any people after making war against Muslims sued for peace, the latter were enjoined to desist from war and make peace with them, in spite of their being disbelievers. Even the consideration that the enemy might be suing for peace simply to deceive the Muslims and to gain time was not to deter them from making peace. This shows that what the Muslims desired was nothing but peace, and they were bidden to welcome it at all hazards. See also the verse that follows.
2
تم اس خیال سے نہ ڈرو کہ وہ کہیں بعد میں دھوکہ نہ دیں۔
1149
Commentary:
This verse, besides embodying an important principle about the formation of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam, but simply to maintain peace. Hence, if any people after making war against Muslims sued for peace, the latter were enjoined to desist from war and make peace with them, in spite of their being disbelievers. Even the consideration that the enemy might be suing for peace simply to deceive the Muslims and to gain time was not to deter them from making peace. This shows that what the Muslims desired was nothing but peace, and they were bidden to welcome it at all hazards. See also the verse that follows.
1140
The verse, besides embodying an important principle about making of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam but to establish and maintain peace. If any people after having made war upon Muslims sued for peace the latter were enjoined not to reject the offer, even if the enemy might be suing for peace only to deceive them and gain time. This shows to what lengths Islam goes to establish peace among nations.
وَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا ۚ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
36:77.
In v. 10:63 it was said that the friends of God never grieve, but here the Holy Prophet is bidden not to grieve. In fact, the Prophet’s grief was not for himself but for others. He cried and wept and grieved for mankind. See {1664}.
36:77.
Commentary:
In v. 63, it was said that the "friends of God" never grieve, but here the Holy Prophet is bidden not to grieve. This apparent inconsistency has already been explained under v. 63, where it has been noted that the "friends of God" entertain no grief on their own account. Nor was the grief of the Holy Prophet referred to here a personal grief. It was solely due to the fact that people had made God the target of their objections. He is, therefore, asked not to grieve on that account, for those objections are futile and cannot affect the honour of God. The verse thus shows how great, on the one hand, was the love of the Holy Prophet for God, inasmuch as objections of disbelievers against Him filled him with great grief, and, on the other hand, it tells us how great was God’s love for the Holy Prophet, inasmuch as He consoles him on that account and asks him not to feel grieved at the attacks which ignorant people make against Him.
c
36:77.
597
在第63节经文中, 说安拉的朋友从来不会悲伤的, 而这里却嘱咐穆圣不要悲伤。实际上, 穆圣不是为自己而悲伤而是为了别人。他为人类而哭泣悲伤。
a
36:77.
1341
Commentary:
In v. 63, it was said that the "friends of God" never grieve, but here the Holy Prophet is bidden not to grieve. This apparent inconsistency has already been explained under v. 63, where it has been noted that the "friends of God" entertain no grief on their own account. Nor was the grief of the Holy Prophet referred to here a personal grief. It was solely due to the fact that people had made God the target of their objections. He is, therefore, asked not to grieve on that account, for those objections are futile and cannot affect the honour of God. The verse thus shows how great, on the one hand, was the love of the Holy Prophet for God, inasmuch as objections of disbelievers against Him filled him with great grief, and, on the other hand, it tells us how great was God’s love for the Holy Prophet, inasmuch as He consoles him on that account and asks him not to feel grieved at the attacks which ignorant people make against Him.
b
36:77.
1275
In v. 10:63 it was said that the friends of God never grieve, but here the Holy Prophet is bidden not to grieve. In fact, the Prophet’s grief was not for himself but for others. He cried and wept and grieved for mankind. See {1664}.
وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا ۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Commentary:
God on the one hand made the women despair of Joseph and on the other strengthened his heart. This is how Joseph’s prayer was accepted.
1538
Commentary:
God on the one hand made the women despair of Joseph and on the other strengthened his heart. This is how Joseph’s prayer was accepted.
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
12:19.
یعنی بن یامین کی دشمنی کی وجہ سے ایک سادہ واقعہ کو چوری قرار دے دیا ہے۔
12:19.
Commentary:
The verse does not mean that Jacob accused his sons of making a false report about the detention of Benjamin. What he is represented here as saying is that, owing to their enmity with Benjamin, the idea that he could not be guilty of theft did not occur to them, but there must certainly have been some misunderstanding in the matter. The verse shows that Jacob had been foretold by God that Joseph was living and that all three brothers would come back safe.
The pronoun ھم (them) used in the words, Maybe, Allah will bring them all to me, is in the plural which, according to the rules of Arabic grammar applies to more than two. The persons referred to here thus are Joseph, Benjamin, and Judah. Judah’s regard for his promise seems to have made a good impression on Jacob’s mind and therefore he began to feel pain at his absence also and did not forget him in his prayer.
In the words, He is the All-Knowing, the Wise, Jacob seems to hint that God had revealed to him the reality of the matter, and that whatever had happened, had happened in pursuance of a divine plan for the welfare of the family and that their past sufferings would serve as a prelude to future prosperity.
a
12:19.
1
یعنی بن یامین کی دشمنی کی وجہ سے ایک سادہ واقعہ کو چوری قرار دے دیا ہے۔
a
12:19.
1583
Commentary:
The verse does not mean that Jacob accused his sons of making a false report about the detention of Benjamin. What he is represented here as saying is that, owing to their enmity with Benjamin, the idea that he could not be guilty of theft did not occur to them, but there must certainly have been some misunderstanding in the matter. The verse shows that Jacob had been foretold by God that Joseph was living and that all three brothers would come back safe.
The pronoun ھم (them) used in the words, Maybe, Allah will bring them all to me, is in the plural which, according to the rules of Arabic grammar applies to more than two. The persons referred to here thus are Joseph, Benjamin, and Judah. Judah’s regard for his promise seems to have made a good impression on Jacob’s mind and therefore he began to feel pain at his absence also and did not forget him in his prayer.
In the words, He is the All-Knowing, the Wise, Jacob seems to hint that God had revealed to him the reality of the matter, and that whatever had happened, had happened in pursuance of a divine plan for the welfare of the family and that their past sufferings would serve as a prelude to future prosperity.
a
12:19.
1402
Joseph, Benjamin and Judah.
إِنَّ رَبَّكَ هُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ
Commentary:
The preceding verse spoke of the imminent destruction of disbelievers and the present verse says that God never hesitates to destroy the wicked because, being the Great Creator, He can easily bring into existence a better people after the destruction of their predecessors. This is the implication of the Divine attribute خلاق (the Great Creator) used in the intensified form.
The attribute علیم (All-Knowing) points to the fact that God is well aware of the new order which will shortly replace the old. It will be a much better order and at its advent no one will regret the old order. It may be noted how in this one brief word علیم (All-Knowing), the Quran has condensed so much meaning. The word hints at the excellence of the new social and political order to be introduced by Islam.
It may further be noted that among the first few verses of this Surah the Holy Prophet was told to leave the disbelievers alone, victims to vain hopes, to eat and enjoy themselves for a while (v. 4). The verse under comment says that the time of their promised respite had now come to an end.
The Divine attributes "Great Creator" and "All-Knowing" also furnish an answer to those who wondered whence were to arise the circumstances and conditions which would ensure final victory for Islam. The answer is that God, being the Great Creator and All-Knowing, will not fail to bring about circumstances and conditions necessary for such a victory when the proper time for it arrived.
1790
Commentary:
The preceding verse spoke of the imminent destruction of disbelievers and the present verse says that God never hesitates to destroy the wicked because, being the Great Creator, He can easily bring into existence a better people after the destruction of their predecessors. This is the implication of the Divine attribute خلاق (the Great Creator) used in the intensified form.
The attribute علیم (All-Knowing) points to the fact that God is well aware of the new order which will shortly replace the old. It will be a much better order and at its advent no one will regret the old order. It may be noted how in this one brief word علیم (All-Knowing), the Quran has condensed so much meaning. The word hints at the excellence of the new social and political order to be introduced by Islam.
It may further be noted that among the first few verses of this Surah the Holy Prophet was told to leave the disbelievers alone, victims to vain hopes, to eat and enjoy themselves for a while (v. 4). The verse under comment says that the time of their promised respite had now come to an end.
The Divine attributes "Great Creator" and "All-Knowing" also furnish an answer to those who wondered whence were to arise the circumstances and conditions which would ensure final victory for Islam. The answer is that God, being the Great Creator and All-Knowing, will not fail to bring about circumstances and conditions necessary for such a victory when the proper time for it arrived.
قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِٱلْحَقِّ وَهُوَ ٱلْفَتَّاحُ ٱلْعَلِيمُ
这节经文一般认为指的是麦加的攻克。那时毫无疑问地要决定在穆斯林或不信的人这两方面哪一方面是 “在正确的引导之下” 以及哪一方面是 “明显地是错误的”。在这次伟大的胜利之后, 才在穆斯林和他们的反对者之间带来了心灵上的融合。
The verse generally is taken as referring to the Fall of Mecca when it was decided beyond a shadow of doubt as to which of the two parties— Muslims or disbelievers—was 'on right guidance' and which in manifest error.' It was after that great victory that a union of hearts was brought about between Muslims and their adversaries.
Important Words:
الفتاح (the Great Judge) is derived from فتح. They say فتح بینھم i.e. he judged between them. فتح الباب means he opened the door. فتاح means, Judge. الفتاح is an epithet applied to God meaning, the Great Judge; the Opener of the gates of His Mercy and of sustenance to His servants (Lane & Aqrab).
Commentary:
The verse is generally taken as referring to the Fall of Mecca when it was decided beyond the shadow of doubt as to which of the two parties—Muslims or disbelievers—was "on right guidance" and which "in manifest error." It was after that great victory that a union of hearts was brought about between Muslims and their adversaries, the latter having given up their false beliefs and doctrines joined the fold of Islam. The use of the expression یجمع بیننا in preference to the expression یـجمعنا points to this union of the hearts. The verse thus constitutes a prophecy about the Fall of Mecca. It may also refer to the Battle of Badr when for the first time Muslims and the Quraishite army were brought together.
1048
这节经文一般认为指的是麦加的攻克。那时毫无疑问地要决定在穆斯林或不信的人这两方面哪一方面是 “在正确的引导之下” 以及哪一方面是 “明显地是错误的”。在这次伟大的胜利之后, 才在穆斯林和他们的反对者之间带来了心灵上的融合。
3152
Important Words:
الفتاح (the Great Judge) is derived from فتح. They say فتح بینھم i.e. he judged between them. فتح الباب means he opened the door. فتاح means, Judge. الفتاح is an epithet applied to God meaning, the Great Judge; the Opener of the gates of His Mercy and of sustenance to His servants (Lane & Aqrab).
Commentary:
The verse is generally taken as referring to the Fall of Mecca when it was decided beyond the shadow of doubt as to which of the two parties—Muslims or disbelievers—was "on right guidance" and which "in manifest error." It was after that great victory that a union of hearts was brought about between Muslims and their adversaries, the latter having given up their false beliefs and doctrines joined the fold of Islam. The use of the expression یجمع بیننا in preference to the expression یـجمعنا points to this union of the hearts. The verse thus constitutes a prophecy about the Fall of Mecca. It may also refer to the Battle of Badr when for the first time Muslims and the Quraishite army were brought together.
2394
The verse generally is taken as referring to the Fall of Mecca when it was decided beyond a shadow of doubt as to which of the two parties— Muslims or disbelievers—was 'on right guidance' and which in manifest error.' It was after that great victory that a union of hearts was brought about between Muslims and their adversaries.
قَالَ رَبِّى يَعْلَمُ ٱلْقَوْلَ فِى ٱلسَّمَآءِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
God knows all the secret and open plots and machinations of disbelievers against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
Commentary:
The subject of the verb قال may both be God and the Holy Prophet.
The particle فی means, in; about; regarding. The word السماء may signify heavenly sciences or things connected with the spiritual realm, and the word الارض may stand for material or worldly sciences.
The verse means to say that the disbelievers reject the Message of the Quran on the plea that they see nothing in the Holy Prophet beyond an ordinary human being but they ignore the patent fact that the All-Hearing and All-Knowing God is at his back. God knows full well all their secret and open plots and machinations against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
2346
Commentary:
The subject of the verb قال may both be God and the Holy Prophet.
The particle فی means, in; about; regarding. The word السماء may signify heavenly sciences or things connected with the spiritual realm, and the word الارض may stand for material or worldly sciences.
The verse means to say that the disbelievers reject the Message of the Quran on the plea that they see nothing in the Holy Prophet beyond an ordinary human being but they ignore the patent fact that the All-Hearing and All-Knowing God is at his back. God knows full well all their secret and open plots and machinations against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
1871
God knows all the secret and open plots and machinations of disbelievers against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
أَوَلَيْسَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ
17:100; 46:34; 86:9.
17:100; 46:34; 86:9.
17:100; 46:34; 86:9.
Important Words:
The personal pronoun ھم in مثلھم refers to those people who doubt Resurrection and not to heavens and earth.
a
17:100; 46:34; 86:9.
d
17:100; 46:34; 86:9.
3267
Important Words:
The personal pronoun ھم in مثلھم refers to those people who doubt Resurrection and not to heavens and earth.
h
17:100; 46:34; 86:9.
إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ ۖ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
12:101.
12:101.
12:101; 17:54.
Commentary:
نزع meaning, an evil suggestion or mischief, the verse purports to say that evil-minded people always try to put obstacles in the way of truth and incite men of satanic nature against one who preaches the truth to them. It enjoins all preachers of truth to seek God’s protection and pray to Him for help and succour when such an ugly situation faces them. See also 7:201 and 22:53.
a
12:101.
a
12:101; 17:54.
3586
Commentary:
نزع meaning, an evil suggestion or mischief, the verse purports to say that evil-minded people always try to put obstacles in the way of truth and incite men of satanic nature against one who preaches the truth to them. It enjoins all preachers of truth to seek God’s protection and pray to Him for help and succour when such an ugly situation faces them. See also 7:201 and 22:53.
c
12:101.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ ٱلْعَزِيزُ ٱلْعَلِيمُ
Commentary:
For an explanation of this verse see vv. 27:61, 62.
3647
Commentary:
For an explanation of this verse see vv. 27:61, 62.
وَهُوَ ٱلَّذِى فِى ٱلسَّمَآءِ إِلَٰهٌ وَفِى ٱلْأَرْضِ إِلَٰهٌ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ
6:4.
6:4.
6:4.
a
6:4.
b
6:4.
b
6:4.
رَحْمَةً مِّن رَّبِّكَ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
یعنی اس تعلیم کا اتارنا انسانوں کے کسی استحقاق کی وجہ سے نہیں ہوتا بلکہ محض خداتعالیٰ کے فضل سے ہوتا ہے۔ وہ اپنے بندوں کی دعاؤں کو جو زمانہ کے بگاڑ کی وجہ سے آسمان کی طرف بھیجی جاتی ہیں خوب سنتا ہے اور ان تباہیوں کی بنیادوں کو جو انسان اپنی بدعملیوں سے رکھ رہا ہوتا ہے خوب دیکھتا ہے۔
Commentary:
The advent of a Divine Reformer or of a new revelation is indeed a great mercy of God to mankind. It seems that a Prophet or a Divine Reformer comes in response to the agonised cries of the righteous men of the time that God might raise one who should call and lead erring humanity to the way of righteousness; and God does raise a Prophet or a Divine Reformer in the fulness of time. Being All-Knowing, He knows full well when the spiritual needs of mankind call for the appearance of a Prophet.
1
یعنی اس تعلیم کا اتارنا انسانوں کے کسی استحقاق کی وجہ سے نہیں ہوتا بلکہ محض خداتعالیٰ کے فضل سے ہوتا ہے۔ وہ اپنے بندوں کی دعاؤں کو جو زمانہ کے بگاڑ کی وجہ سے آسمان کی طرف بھیجی جاتی ہیں خوب سنتا ہے اور ان تباہیوں کی بنیادوں کو جو انسان اپنی بدعملیوں سے رکھ رہا ہوتا ہے خوب دیکھتا ہے۔
3703
Commentary:
The advent of a Divine Reformer or of a new revelation is indeed a great mercy of God to mankind. It seems that a Prophet or a Divine Reformer comes in response to the agonised cries of the righteous men of the time that God might raise one who should call and lead erring humanity to the way of righteousness; and God does raise a Prophet or a Divine Reformer in the fulness of time. Being All-Knowing, He knows full well when the spiritual needs of mankind call for the appearance of a Prophet.
قَالُوا۟ كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُۥ هُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ
11:74.
a
11:74.
قَدْ فَرَضَ ٱللَّهُ لَكُمْ تَحِلَّةَ أَيْمَٰنِكُمْ ۚ وَٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
The Holy Prophet had severely taken to heart his wives’ demand for amenities of life, and in order to show his extreme displeasure had sworn to keep away from them for one month. The present verse describes that a lawful thing does not become unlawful for a person merely by his swearing not to use it. In such a contingency he is required only to expiate his broken oath.
Commentary:
The Holy Prophet had severely taken to heart his wives’ demand for amenities of life, and in order to show his extreme displeasure had sworn to keep away from them for one month. The verse under comment prescribes that a lawful thing does not become unlawful to a person merely by his swearing not to use it. In such a contingency he is required only to expiate his broken oath.
4279
Commentary:
The Holy Prophet had severely taken to heart his wives’ demand for amenities of life, and in order to show his extreme displeasure had sworn to keep away from them for one month. The verse under comment prescribes that a lawful thing does not become unlawful to a person merely by his swearing not to use it. In such a contingency he is required only to expiate his broken oath.
3072
The Holy Prophet had severely taken to heart his wives’ demand for amenities of life, and in order to show his extreme displeasure had sworn to keep away from them for one month. The present verse describes that a lawful thing does not become unlawful for a person merely by his swearing not to use it. In such a contingency he is required only to expiate his broken oath.
وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ
It is difficult to say to what particular incident the present verse, in fact, refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives the choice between his companionship and separation from him in reply to their demand for a life of comfort and ease, the Prophet first of all broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalimi wal-Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah should have passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts of the case may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for th
Commentary:
It is difficult to say to what particular incident the present verse in fact refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives a choice between his companionship and separation from him, by way of a reply to their demand for a life of comfort and ease, the Prophet first of all, broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalim wal Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for that matter when they are a Prophet of God and one of his followers.
4280
Commentary:
It is difficult to say to what particular incident the present verse in fact refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives a choice between his companionship and separation from him, by way of a reply to their demand for a life of comfort and ease, the Prophet first of all, broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalim wal Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for that matter when they are a Prophet of God and one of his followers.
3073
It is difficult to say to what particular incident the present verse, in fact, refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives the choice between his companionship and separation from him in reply to their demand for a life of comfort and ease, the Prophet first of all broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalimi wal-Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah should have passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts of the case may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for th