طّٰغُوۡت
Appears 8 times in Quran
Derived Stems (8)
Derived Words (1)
Words derived from the lemma "طّٰغُوۡت".
- those who transgress
Occurrences in Quran
Found 8 verses containing "طّٰغُوۡت".
لَاۤ اِکۡرَاہَ فِی الدِّیۡنِ ۖ قَد تَّبَیَّنَ الرُّشۡدُ مِنَ الۡغَیِّ ۚ فَمَنۡ یَّکۡفُرۡ بِالطّٰغُوۡتِ وَیُؤۡمِنۡۢ بِاللّٰہِ فَقَدِ اسۡتَمۡسَکَ بِالۡعُرۡوَۃِ الۡوُثۡقٰی لَا انۡفِصَامَ لَہَا ۗ وَاللّٰہُ سَمِیۡعٌ عَلِیۡمٌ
31:23.
10:100; 11:119; 18:30; 76:4.
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
10:100; 11:119; 18:30; 76:4.
31:23.
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
10:100; 11:119; 18:30; 76:4.
31:23.
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
31:23.
g
10:100; 11:119; 18:30; 76:4.
197
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
198
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
1
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
2
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
3
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
4
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
5
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
6
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
263
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
319
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
320
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
اَللّٰہُ وَلِیُّ الَّذِیۡنَ اٰمَنُوۡا یُخۡرِجُہُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ۖ وَالَّذِیۡنَ کَفَرُوۡۤا اَوۡلِیَآؤُہُمُ الطّٰغُوۡتُ یُخۡرِجُوۡنَہُمۡ مِّنَ النُّوۡرِ اِلَی الظُّلُمٰتِ ۗ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
45:20.
5:17; 65:12.
7:28; 16:101.
3:69.
5:17; 65:12.
7:28; 16:101.
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
b
45:20.
c
5:17; 65:12.
d
7:28; 16:101.
7
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
a
3:69.
b
5:17; 65:12.
c
7:28; 16:101.
264
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
c
45:20.
d
5:17; 65:12.
e
7:28; 16:101.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ اُوۡتُوۡا نَصِیۡبًا مِّنَ الۡکِتٰبِ یُؤۡمِنُوۡنَ بِالۡجِبۡتِ وَالطّٰغُوۡتِ وَیَقُوۡلُوۡنَ لِلَّذِیۡنَ کَفَرُوۡا ہٰٓؤُلَآءِ اَہۡدٰی مِنَ الَّذِیۡنَ اٰمَنُوۡا سَبِیۡلًا
قرآن مجید میں جِبْت کا لفظ ہے اور لغت میں لکھا ہے کہ جِبْتٌ وہ چیز ہوتی ہے جس میں کوئی فائدہ نہ ہو (اقرب)
Al-Jibt means, an idol or idols; that wherein there is no good; a diviner; the Devil (Lane).
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of the Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than the Muslims.
Important Words:
الجبت (evil things) means: (1) an idol or idols; or the name of a certain idol belonging to the Quraish; (2) that which is worshipped instead of God, whatever it be; (3) that wherein there is no good; (4) a diviner or an enchanter or the like; (5) the Devil or Satan; (6) enchantment or magic (Lane & Aqrab).
Commentary:
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than Muslims. It is regrettable that some present-day Muslims also have the hardihood to say that it is better to renounce Islam than to accept Ahmad, the Promised Messiah, than whom there is no greater champion of Islam.
4
قرآن مجید میں جِبْت کا لفظ ہے اور لغت میں لکھا ہے کہ جِبْتٌ وہ چیز ہوتی ہے جس میں کوئی فائدہ نہ ہو (اقرب)
526
Important Words:
الجبت (evil things) means: (1) an idol or idols; or the name of a certain idol belonging to the Quraish; (2) that which is worshipped instead of God, whatever it be; (3) that wherein there is no good; (4) a diviner or an enchanter or the like; (5) the Devil or Satan; (6) enchantment or magic (Lane & Aqrab).
Commentary:
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than Muslims. It is regrettable that some present-day Muslims also have the hardihood to say that it is better to renounce Islam than to accept Ahmad, the Promised Messiah, than whom there is no greater champion of Islam.
617
Al-Jibt means, an idol or idols; that wherein there is no good; a diviner; the Devil (Lane).
618
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of the Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than the Muslims.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ یَزۡعُمُوۡنَ اَنَّہُمۡ اٰمَنُوۡا بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ یُرِیۡدُوۡنَ اَنۡ یَّتَحَاکَمُوۡۤا اِلَی الطّٰغُوۡتِ وَقَدۡ اُمِرُوۡۤا اَنۡ یَّکۡفُرُوۡا بِہٖ وَیُرِیۡدُ الشَّیۡطٰنُ اَنۡ یُّضِلَّہُمۡ ضَلٰلًۢا بَعِیۡدًا
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
2
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
534
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
اَلَّذِیۡنَ اٰمَنُوۡا یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ ۖ وَالَّذِیۡنَ کَفَرُوۡا یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ الطّٰغُوۡتِ فَقٰتِلُوۡۤا اَوۡلِیَآءَ الشَّیۡطٰنِ ۖ اِنَّ کَیۡدَ الشَّیۡطٰنِ کَانَ ضَعِیۡفًا
Important Words:
الطاغوت (the Evil One). See 2:257.
545A
Important Words:
الطاغوت (the Evil One). See 2:257.
قُلۡ ہَلۡ اُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکَ مَثُوۡبَۃً عِنۡدَ اللّٰہِ ۚ مَنۡ لَّعَنَہُ اللّٰہُ وَغَضِبَ عَلَیۡہِ وَجَعَلَ مِنۡہُمُ الۡقِرَدَۃَ وَالۡخَنَازِیۡرَ وَعَبَدَ الطّٰغُوۡتَ ۚ اُولٰٓئِکَ شَرٌّ مَّکَانًا وَّاَضَلُّ عَنۡ سَوَآءِ السَّبِیۡلِ
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
1
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
691
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
763
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
764
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
وَلَقَدۡ بَعَثۡنَا فِیۡ کُلِّ اُمَّۃٍ رَّسُوۡلًا اَنِ اعۡبُدُوا اللّٰہَ وَاجۡتَنِبُوا الطّٰغُوۡتَ ۖ فَمِنۡہُمۡ مَّنۡ ہَدَی اللّٰہُ وَمِنۡہُمۡ مَّنۡ حَقَّتۡ عَلَیۡہِ الضَّلٰلَۃُ ۚ فَسِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الۡمُکَذِّبِیۡنَ
طَاغُوۡتَ کے معنے عربی زبان میں سرکش کے ہوتے ہیں (دیکھو مفرداتِ راغب) نیز جو شخص لوگوں کو نیکی کے راستہ سے ہٹائے۔
10:48; 13:8; 35:25.
7:31.
3:138; 6:12.
10:48; 13:8; 35:25.
7:31.
3:138; 6:12.
Commentary:
This verse supplies several answers to the objection of disbelievers mentioned in the previous verse. The first answer is that God had raised Prophets among different peoples at different times and every one of these Prophets had taught the Unity of God. If the contention of disbelievers that polytheism was permitted and countenanced by God had any basis in fact then one or other of these Prophets should have subscribed to this doctrine. But all the Prophets most vehemently denounced polytheism in every shape and form.
The second answer is implied in the words, We did raise among every people a Messenger, which mean that if God had chosen to employ force in the matter of faith, then there was no need for so many Prophets to come to convey to man the will of God. One Prophet would have sufficed through whom God would have guided to the right path those whom He desired. The long succession of Prophets who appeared among different peoples at different times to exhort them to live righteous lives constitutes a strong proof that man is created a free agent.
The third answer is contained in the injunction "shun the Evil One". If it were true that good and evil had been predetermined by God and man is only the victim of determinism, there is no sense in such an injunction, and in sending so many Prophets, for in that case every man’s course would have been predetermined. The fourth answer consists in the fact that at the appearance of every Prophet a certain number of people who before his advent are polytheists renounce their wrong doctrines and become believers in the Unity of God. In the event of man’s actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny.
Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes.
a
7:31.
b
3:138; 6:12.
g
10:48; 13:8; 35:25.
1
طَاغُوۡتَ کے معنے عربی زبان میں سرکش کے ہوتے ہیں (دیکھو مفرداتِ راغب) نیز جو شخص لوگوں کو نیکی کے راستہ سے ہٹائے۔
a
10:48; 13:8; 35:25.
b
7:31.
c
3:138; 6:12.
1838
Commentary:
This verse supplies several answers to the objection of disbelievers mentioned in the previous verse. The first answer is that God had raised Prophets among different peoples at different times and every one of these Prophets had taught the Unity of God. If the contention of disbelievers that polytheism was permitted and countenanced by God had any basis in fact then one or other of these Prophets should have subscribed to this doctrine. But all the Prophets most vehemently denounced polytheism in every shape and form.
The second answer is implied in the words, We did raise among every people a Messenger, which mean that if God had chosen to employ force in the matter of faith, then there was no need for so many Prophets to come to convey to man the will of God. One Prophet would have sufficed through whom God would have guided to the right path those whom He desired. The long succession of Prophets who appeared among different peoples at different times to exhort them to live righteous lives constitutes a strong proof that man is created a free agent.
The third answer is contained in the injunction "shun the Evil One". If it were true that good and evil had been predetermined by God and man is only the victim of determinism, there is no sense in such an injunction, and in sending so many Prophets, for in that case every man’s course would have been predetermined. The fourth answer consists in the fact that at the appearance of every Prophet a certain number of people who before his advent are polytheists renounce their wrong doctrines and become believers in the Unity of God. In the event of man’s actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny.
Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes.
e
10:48; 13:8; 35:25.
f
7:31.
g
3:138; 6:12.
وَالَّذِیۡنَ اجۡتَنَبُوا الطّٰغُوۡتَ اَنۡ یَّعۡبُدُوۡہَا وَاَنَابُوۡۤا اِلَی اللّٰہِ لَہُمُ الۡبُشۡرٰی ۚ فَبَشِّرۡ عِبَادِ