رَجُل
Appears 23 times in Quran
📖 Lane's Lexicon
Classical definitions for root رجل
Derived Stems (112)
Derived Words (12)
Words derived from the lemma "رَجُل".
Occurrences in Quran
Found 23 verses containing "رَجُل".
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
۞ وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٰجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَآ أَوْ دَيْنٍ ۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّنۢ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَآ أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَٰلَةً أَوِ ٱمْرَأَةٌ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ ۚ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ ۚ وَصِيَّةً مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَلِيمٌ
4:177.
كَلَالَةْ (Kalalah) 是 (1) 一个身后没有父母, 也没有子女的人; (2) 一个既没有父亲, 也没有儿子的人。根据伊本•阿巴斯的解释, 他是一个没有儿子的人, 不管他的父亲是否活着。因此这里是该词的第三个词义 (Lane & مُفْرَدَات, Mufradat) Kalalah 的兄弟姐妹归三类: 第一类, 真正的兄弟姐妹--------同父母的子女 (这类兄弟姐妹从法律方面说称之为 اَعْيَانِی --------A‘yani); 第二类, 单属父亲一方的兄弟姐妹, 这类兄弟姐妹 (法律上称之为 عَلَّاتِی --------‘Allati); 第三类, 单属母亲一方的兄弟姐妹, 他 (她) 们的父亲与死者的父亲不是同一父亲 (这类兄弟姐妹法律上称之为 اَخْيَافِی --------Akhyafi)。在本节经文中所列举的指令正是属于上述最后一类;关于前两类兄弟姐妹的法律将在本章的最后一节经文中提到。分配给上述最后一类兄弟姐妹的份额比分配给前二类兄弟姐妹的份额要少, 理由是这一类兄弟姐妹单属母亲一方, 而另两类兄弟姐妹则属于与死者同一父亲的子女。在作为 كَلَالَةْ (Kalalah) 死去的人的财产中, 兄弟姐妹享有相等的分配份额, 在此情况下, 通常不按二比一之比例。
“不要立意损害任何人” 这句话很重要。意思是偿还债务不应由于分配遗产而受到损害。换句话说, 在分配遗产之前要先偿还债务。
کلالہ کے جن بہن بھائیوں کے وارث ہونے کی صورت بیان کی گئی ہے‘ وہ بہن بھائی ہیں جو ماں کی طرف سے ہوں۔
4:177.
Kalalah is (1) a person who leaves behind neither parent nor child, male or female; (2) a person who leaves behind neither father nor son. According to Ibn-e-‘Abbas he is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of the word (Lane & Mufradat). The brothers and sisters of a Kalalah fall under three heads: first, real brothers or sisters—offspring of the same parents (such brothers or sisters are technically known as A‘yani): secondly, brothers and sisters on the side of the father only (these are technically known as ‘Allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters are technically called Akhyafi). It is to the last mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters having been given i
The words. "without intent to cause injury to any one" are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests.
4:177.
Important Words:
کلالة (one who has neither parent nor child) is derived from کل i.e. he was or became fatigued, tired or wearied and could proceed no further; he was or became one having no child and no parent, the latter meaning being based on the former, as a person having no child or parent becomes, as it were, too fatigued for the racial march. کلالة is (1) a person who leaves behind neither father nor child, male or female; or (2) a person who leaves behind neither father nor son. According to Ibn ‘Abbas, کلالة is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of کلالة (Lane, Aqrab & Mufradat).
Commentary:
The first part of this verse determines the share of the husband and the wife in inheritance and needs no comment. The latter part deals with the case of a Kalalah, i.e. one who leaves neither parent nor child and whose property is inherited by his or her brother and sister. Now, if there is only one brother and one sister, each of them will get one-sixth. But if they are more than that, they will be sharers in one-third.
It should, however, be noted that in this respect brothers and sisters fall under three heads; firstly, real brothers or sisters, offspring of the same parents (such brothers or sisters are technically known as اعیانی a‘yani); secondly, brothers and sisters on the side of the father only (these are technically known as علاتی ‘allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters being technically called اخیافی akhyafi). It is to the last-mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters being given in the last verse of this Surah.
The reader will further note that the shares allotted to the brothers and sisters of the last-mentioned class are smaller than those allotted to the brothers and sisters of the first two classes, the reason being that the brothers and sisters of this class are on the side of the mother only, while the brothers and the sisters of the other two classes are the children of the same father as the deceased.
It is also noteworthy that in the property of a person who dies as a Kalalah, as mentioned in the present verse, both brothers and sisters have equal shares, the usual ratio of two to one not being observed in their case.
The words, "without prejudice to the debt", are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests. It was in compliance with this Quranic injunction that the Holy Prophet used to have the debts paid before the payment of bequests. The rights of other people must be safeguarded before any bequest made by the deceased is complied with. So strict was the Holy Prophet in these matters that he refused to perform the funeral service of the man whose debts were likely to remain unpaid.
It may incidentally be noted here that heirs are divided into two main groups:
1. ذووالفرائض (Dhawul-Fara’id), i.e. persons to whom Islam allots a fixed and definite share (1/2, 1/4, 1/8, 2/3, 1/3 or 1/6), or in the estate of a deceased person.
2. عصبات (‘Asabat), i.e. the heirs who receive the residue after the Dhawul-Fara’id have received their allotted shares.
It is, however, not necessary that a member of the first group should always remain a Dhul-Faridah. In certain cases, he may be both a Dhul-Faridah (sharer) and an ‘Asaba (residuary) and in other cases he may be simply an ‘Asaba.
The Dhawul-Fara’id (sharers) are 12 in number, four males and eight females. The males are: 1. father, 2. paternal grandfather, 3. husband and 4. half-brother on the maternal side. The females are: (1) daughter, (2) son’s daughter, (3) mother, (4) wife, (5) full sister, (6) half-sister on paternal side, (7) half-sister on maternal side, and (8) grandmother whether paternal or maternal.
The ‘Asabat (residuaries) are of four kinds: (1) ascendants of the deceased, i.e. father, paternal grandfather, etc. (2) descendants of the deceased, i.e. son, son’s son, etc. (3) descendants of the father of the deceased, i.e. full brother, brother’s son, etc. (4) descendants of the grandfather, i.e. full paternal uncle, paternal uncle’s son, etc.
a
4:177.
315
كَلَالَةْ (Kalalah) 是 (1) 一个身后没有父母, 也没有子女的人; (2) 一个既没有父亲, 也没有儿子的人。根据伊本•阿巴斯的解释, 他是一个没有儿子的人, 不管他的父亲是否活着。因此这里是该词的第三个词义 (Lane & مُفْرَدَات, Mufradat) Kalalah 的兄弟姐妹归三类: 第一类, 真正的兄弟姐妹--------同父母的子女 (这类兄弟姐妹从法律方面说称之为 اَعْيَانِی --------A‘yani); 第二类, 单属父亲一方的兄弟姐妹, 这类兄弟姐妹 (法律上称之为 عَلَّاتِی --------‘Allati); 第三类, 单属母亲一方的兄弟姐妹, 他 (她) 们的父亲与死者的父亲不是同一父亲 (这类兄弟姐妹法律上称之为 اَخْيَافِی --------Akhyafi)。在本节经文中所列举的指令正是属于上述最后一类;关于前两类兄弟姐妹的法律将在本章的最后一节经文中提到。分配给上述最后一类兄弟姐妹的份额比分配给前二类兄弟姐妹的份额要少, 理由是这一类兄弟姐妹单属母亲一方, 而另两类兄弟姐妹则属于与死者同一父亲的子女。在作为 كَلَالَةْ (Kalalah) 死去的人的财产中, 兄弟姐妹享有相等的分配份额, 在此情况下, 通常不按二比一之比例。
316
“不要立意损害任何人” 这句话很重要。意思是偿还债务不应由于分配遗产而受到损害。换句话说, 在分配遗产之前要先偿还债务。
1
کلالہ کے جن بہن بھائیوں کے وارث ہونے کی صورت بیان کی گئی ہے‘ وہ بہن بھائی ہیں جو ماں کی طرف سے ہوں۔
a
4:177.
495
Important Words:
کلالة (one who has neither parent nor child) is derived from کل i.e. he was or became fatigued, tired or wearied and could proceed no further; he was or became one having no child and no parent, the latter meaning being based on the former, as a person having no child or parent becomes, as it were, too fatigued for the racial march. کلالة is (1) a person who leaves behind neither father nor child, male or female; or (2) a person who leaves behind neither father nor son. According to Ibn ‘Abbas, کلالة is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of کلالة (Lane, Aqrab & Mufradat).
Commentary:
The first part of this verse determines the share of the husband and the wife in inheritance and needs no comment. The latter part deals with the case of a Kalalah, i.e. one who leaves neither parent nor child and whose property is inherited by his or her brother and sister. Now, if there is only one brother and one sister, each of them will get one-sixth. But if they are more than that, they will be sharers in one-third.
It should, however, be noted that in this respect brothers and sisters fall under three heads; firstly, real brothers or sisters, offspring of the same parents (such brothers or sisters are technically known as اعیانی a‘yani); secondly, brothers and sisters on the side of the father only (these are technically known as علاتی ‘allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters being technically called اخیافی akhyafi). It is to the last-mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters being given in the last verse of this Surah.
The reader will further note that the shares allotted to the brothers and sisters of the last-mentioned class are smaller than those allotted to the brothers and sisters of the first two classes, the reason being that the brothers and sisters of this class are on the side of the mother only, while the brothers and the sisters of the other two classes are the children of the same father as the deceased.
It is also noteworthy that in the property of a person who dies as a Kalalah, as mentioned in the present verse, both brothers and sisters have equal shares, the usual ratio of two to one not being observed in their case.
The words, "without prejudice to the debt", are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests. It was in compliance with this Quranic injunction that the Holy Prophet used to have the debts paid before the payment of bequests. The rights of other people must be safeguarded before any bequest made by the deceased is complied with. So strict was the Holy Prophet in these matters that he refused to perform the funeral service of the man whose debts were likely to remain unpaid.
It may incidentally be noted here that heirs are divided into two main groups:
1. ذووالفرائض (Dhawul-Fara’id), i.e. persons to whom Islam allots a fixed and definite share (1/2, 1/4, 1/8, 2/3, 1/3 or 1/6), or in the estate of a deceased person.
2. عصبات (‘Asabat), i.e. the heirs who receive the residue after the Dhawul-Fara’id have received their allotted shares.
It is, however, not necessary that a member of the first group should always remain a Dhul-Faridah. In certain cases, he may be both a Dhul-Faridah (sharer) and an ‘Asaba (residuary) and in other cases he may be simply an ‘Asaba.
The Dhawul-Fara’id (sharers) are 12 in number, four males and eight females. The males are: 1. father, 2. paternal grandfather, 3. husband and 4. half-brother on the maternal side. The females are: (1) daughter, (2) son’s daughter, (3) mother, (4) wife, (5) full sister, (6) half-sister on paternal side, (7) half-sister on maternal side, and (8) grandmother whether paternal or maternal.
The ‘Asabat (residuaries) are of four kinds: (1) ascendants of the deceased, i.e. father, paternal grandfather, etc. (2) descendants of the deceased, i.e. son, son’s son, etc. (3) descendants of the father of the deceased, i.e. full brother, brother’s son, etc. (4) descendants of the grandfather, i.e. full paternal uncle, paternal uncle’s son, etc.
a
4:177.
575
Kalalah is (1) a person who leaves behind neither parent nor child, male or female; (2) a person who leaves behind neither father nor son. According to Ibn-e-‘Abbas he is a person who leaves no son irrespective of the fact whether his father is living or not. This would thus be the third meaning of the word (Lane & Mufradat). The brothers and sisters of a Kalalah fall under three heads: first, real brothers or sisters—offspring of the same parents (such brothers or sisters are technically known as A‘yani): secondly, brothers and sisters on the side of the father only (these are technically known as ‘Allati); thirdly, brothers and sisters on the side of the mother only, their father being not the same as that of the deceased (such brothers and sisters are technically called Akhyafi). It is to the last mentioned class that the commandment given in the present verse pertains; the law with regard to the first two classes of brothers and sisters having been given i
575A
The words. "without intent to cause injury to any one" are important. They mean that the payment of debts should not suffer by the payment of bequests. In other words, debts are to be paid prior to the payment of bequests.
قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنْعَمَ ٱللَّهُ عَلَيْهِمَا ٱدْخُلُوا۟ عَلَيْهِمُ ٱلْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَٰلِبُونَ ۚ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓا۟ إِن كُنتُم مُّؤْمِنِينَ
3:161; 5:12; 9:51.
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
3:161; 5:12; 9:51.
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
3:161; 5:12; 9:51.
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
2
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
a
3:161; 5:12; 9:51.
660
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
734
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
وَلَوْ جَعَلْنَٰهُ مَلَكًا لَّجَعَلْنَٰهُ رَجُلًا وَلَلَبَسْنَا عَلَيْهِم مَّا يَلْبِسُونَ
The verse exposes the folly of the disbelievers’ demand that an angel should have come to guide them.
Commentary:
Another possible form of the appearance of an angel is that he be sent to this world as a Messenger. But this could not improve things; for in that case, to make his mission to mankind worth anything, he should appear in the form of a man; but if he were to appear to them in the form of a man, then the people would entertain the same doubts about
his heavenly mission as they were now doing about that of the Holy Prophet.
757
Commentary:
Another possible form of the appearance of an angel is that he be sent to this world as a Messenger. But this could not improve things; for in that case, to make his mission to mankind worth anything, he should appear in the form of a man; but if he were to appear to them in the form of a man, then the people would entertain the same doubts about
his heavenly mission as they were now doing about that of the Holy Prophet.
827
The verse exposes the folly of the disbelievers’ demand that an angel should have come to guide them.
أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ وَلِتَتَّقُوا۟ وَلَعَلَّكُمْ تُرْحَمُونَ
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
e
7:70; 10:3; 38:5; 50:3.
c
7:70; 10:3; 38:5; 50:3.
962
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
c
7:70; 10:3; 38:5; 50:3.
أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ ۚ وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِى ٱلْخَلْقِ بَصْۜطَةً ۖ فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ لَعَلَّكُمْ تُفْلِحُونَ
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
The Adites were a very prosperous and powerful people.
The words also mean that He increased your posterity.
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
f
7:64; 10:3; 38:5; 50:3.
g
6:166; 7:75, 130; 10:15.
504
阿德人过去是非常繁荣强盛的民族。
1
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
a
7:64; 10:3; 38:5; 50:3.
b
6:166; 7:75, 130; 10:15.
968
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
e
7:64; 10:3; 38:5; 50:3.
f
6:166; 7:75, 130; 10:15.
997
The Adites were a very prosperous and powerful people.
997A
The words also mean that He increased your posterity.
وَٱخْتَارَ مُوسَىٰ قَوْمَهُۥ سَبْعِينَ رَجُلًا لِّمِيقَٰتِنَا ۖ فَلَمَّآ أَخَذَتْهُمُ ٱلرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّٰىَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ ٱلسُّفَهَآءُ مِنَّآ ۖ إِنْ هِىَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهْدِى مَن تَشَآءُ ۖ أَنتَ وَلِيُّنَا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا ۖ وَأَنتَ خَيْرُ ٱلْغَٰفِرِينَ
13:28.
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
13:28.
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
13:28.
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
b
13:28.
1
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
a
13:28.
1045
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
d
13:28.
1057A
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓا۟ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ ۗ قَالَ ٱلْكَٰفِرُونَ إِنَّ هَٰذَا لَسَٰحِرٌ مُّبِينٌ
7:64, 70; 50:3.
7:64, 70; 50:3.
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
7:64, 70; 50:3
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
a
7:64, 70; 50:3
1278
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
1231
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
1231A
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
وَجَآءَهُۥ قَوْمُهُۥ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا۟ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ ۚ قَالَ يَٰقَوْمِ هَٰٓؤُلَآءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ فِى ضَيْفِىٓ ۖ أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ
حضرت لوط علیہ السلام کی دو بیٹیاں اس شہر کے لوگوں میں بیاہی ہوئی تھیں (عہدنامہ قدیم پیدائش باب۱۹ آیت۱۵) مسلمان مفسر اس جگہ غلطی سے یہ معنے کرتے ہیں کہ میری لڑکیوں سے اپنی شہوت پوری کرو۔ اور میرے مہمانوں کو نہ چھیڑو۔ یہ ایک نہایت خطرناک خیال ہے اور ایک نبی کی ذات پر حملہ ہے۔ آیت کا مفہوم صاف ہے۔ ان لوگوں کو جیسا کہ قرآن مجید اور بائبل سے ثابت ہے یہ غصہ تھا کہ لوط علیہ السلام اجانب کو کیوں لائے۔ یہ خواہش نہ تھی کہ انہیں اپنی شہوت کا شکار بنائیں اور جیسا کہ بائبل کہتی ہے کہ دو لڑکیاں پہلے سے ان میں بیاہی ہوئی تھیں ان کی طرف اشارہ کرنا لوط علیہ السلام کو بیوقوف بنانا ہے۔
15:72.
The inhabitants of the two towns, Sodom and Gomorrah, had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). Naturally they were constantly apprehensive of reprisals, particularly the inhabitants of Sodom who were practically in a state of war with their neighbours (Gen. 14). They would not welcome strangers into their town. Lot, like all Prophets of God, naturally would look after the comfort of the strangers and entertain them (15:71). His people, apprehensive as they were, had repeatedly warned him to give up that practice, so when he brought 'the messengers,' who were strangers, into his house they became infuriated and hastened to him with angry faces, because they thought they now had got a suitable opportunity to punish him for giving shelter to strangers in defiance of their repeated protests (15:68-71).
The verse signifies that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore, Lot was naturally apprehensive that they might do him some kind of harm. He therefore said to them that if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting his guests. Or the meaning may be that, being a venerable old man of the town, Lot referred to their own wives as his daughters who, he said, were purer for them.
15:68.
7:81; 29:29.
15:72.
Important Words:
یھرعون (came running trembling with rage) is derived from ھرع. They say ھرع الیه (hara‘a) i.e. he went to him quickly and in a perturbed state of mind. ھرع الرجل (huria) or اھرع الرجل (ahra‘a) means, the man went quickly; and اھرع الرجل (uhri‘a) means, the man was made to tremble with rage, fear, cold or weakness; he was made to go fast. The Arabs say, اقبل الشیخ یھرع (yuhra‘u) i.e. the old man came fast and trembling or came running in a perturbed state of mind. (Aqrab).
Commentary:
In ancient times, generally every town had a separate government of its own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lot was connected had such a government. They possessed no established government in the modern sense of the word (Gen. ch. 14).
The inhabitants of these two towns had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). A people who thus molested their neighbours naturally had to be on their guard against them and to be constantly apprehensive of reprisals. Besides, the people of Sodom were practically in a state of war with their neighbours (Gen. 14). Therefore they would not allow strangers to enter their towns, lest the latter should open the gates at night and let in the enemy. Lot, like all Prophets of God, being an hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice. So when, on this occasion, he brought strangers into his house, his townsmen became infuriated and hastened to him with angry faces, because they thought they now had a suitable opportunity to punish him for giving shelter to strangers in defiance of their protests.
Some commentators say that these visitors had come in the form of handsome boys and that Lot’s people came running to him with evil intent. But there is nothing in the context to warrant such an inference. On the contrary in 15:71 we read that on seeing the strangers with Lot, his people demanded of him why he had brought these strangers when they had already forbidden him to do so. If they had come with an evil intention, they should have rejoiced at the sight of the strangers and not been displeased at seeing them. Moreover, vv. 15:68-70 signify that Lot’s people rejoiced at having an opportunity to punish and disgrace him because he defied their protests. They were angry with him because he had brought in the strangers against their protests and were glad that they now had an opportunity to settle old scores with him once for all.
The words, before this too they used to do evil, show that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore Lot was naturally afraid that they might do harm.
When the townsmen came to Lot running, he referred to his two daughters who had been married in the town and said, they are purer for you, meaning that if his people insulted his guests and turned them out, they would thereby disgrace themselves; but if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting the guests.
There can be nothing more absurd than to say that Lot offered his daughters to his wicked people to satisfy their lust. Even the meanest of men would not do such a shameful and dishonourable act; then how could a noble Prophet of God, who must possess a far greater sense of honour than ordinary men, stoop to such a mean course? The absurd story given in the Bible seems to be responsible for so stupid an interpretation of this Quranic verse by some commentators.
Some other commentators have suggested that Lot offered his daughters in marriage, but this explanation also seems unsatisfactory. It appears from the Bible that Lot had two daughters who were married. But if it be supposed that they were unmarried, they could be married only to two of the townsmen. How could then this offer give satisfaction to a large number of people? And how was it relevant to their demand?
There is, however, one explanation which seems plausible, if it be supposed that the people came with the intention which these commentators ascribe to them. A Prophet is, as it were, the father of his people, so he can speak of their women as his daughters.
So when Lot said to the people, "these are my daughters; they are purer for you," he, as a Prophet and an old man, must have referred to their own wives as his daughters, who, of course, were purer for them, He thus asked them to follow the lawful course rather than satisfy their lust unnaturally.
b
7:81; 29:29.
c
15:62.
1
حضرت لوط علیہ السلام کی دو بیٹیاں اس شہر کے لوگوں میں بیاہی ہوئی تھیں (عہدنامہ قدیم پیدائش باب۱۹ آیت۱۵) مسلمان مفسر اس جگہ غلطی سے یہ معنے کرتے ہیں کہ میری لڑکیوں سے اپنی شہوت پوری کرو۔ اور میرے مہمانوں کو نہ چھیڑو۔ یہ ایک نہایت خطرناک خیال ہے اور ایک نبی کی ذات پر حملہ ہے۔ آیت کا مفہوم صاف ہے۔ ان لوگوں کو جیسا کہ قرآن مجید اور بائبل سے ثابت ہے یہ غصہ تھا کہ لوط علیہ السلام اجانب کو کیوں لائے۔ یہ خواہش نہ تھی کہ انہیں اپنی شہوت کا شکار بنائیں اور جیسا کہ بائبل کہتی ہے کہ دو لڑکیاں پہلے سے ان میں بیاہی ہوئی تھیں ان کی طرف اشارہ کرنا لوط علیہ السلام کو بیوقوف بنانا ہے۔
b
15:68.
c
7:81; 29:29.
d
15:72.
1459
Important Words:
یھرعون (came running trembling with rage) is derived from ھرع. They say ھرع الیه (hara‘a) i.e. he went to him quickly and in a perturbed state of mind. ھرع الرجل (huria) or اھرع الرجل (ahra‘a) means, the man went quickly; and اھرع الرجل (uhri‘a) means, the man was made to tremble with rage, fear, cold or weakness; he was made to go fast. The Arabs say, اقبل الشیخ یھرع (yuhra‘u) i.e. the old man came fast and trembling or came running in a perturbed state of mind. (Aqrab).
Commentary:
In ancient times, generally every town had a separate government of its own, which was carried on by the chiefs of the place by mutual consultation as a sort of republic: or by a king whose authority was confined to one village or a number of villages. The two towns, Sodom and Gomorrah, with which Lot was connected had such a government. They possessed no established government in the modern sense of the word (Gen. ch. 14).
The inhabitants of these two towns had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). A people who thus molested their neighbours naturally had to be on their guard against them and to be constantly apprehensive of reprisals. Besides, the people of Sodom were practically in a state of war with their neighbours (Gen. 14). Therefore they would not allow strangers to enter their towns, lest the latter should open the gates at night and let in the enemy. Lot, like all Prophets of God, being an hospitable man, naturally used to look after the comfort of strangers and entertain them (15:71). His people, apprehensive as they were, repeatedly warned him to give up that practice. So when, on this occasion, he brought strangers into his house, his townsmen became infuriated and hastened to him with angry faces, because they thought they now had a suitable opportunity to punish him for giving shelter to strangers in defiance of their protests.
Some commentators say that these visitors had come in the form of handsome boys and that Lot’s people came running to him with evil intent. But there is nothing in the context to warrant such an inference. On the contrary in 15:71 we read that on seeing the strangers with Lot, his people demanded of him why he had brought these strangers when they had already forbidden him to do so. If they had come with an evil intention, they should have rejoiced at the sight of the strangers and not been displeased at seeing them. Moreover, vv. 15:68-70 signify that Lot’s people rejoiced at having an opportunity to punish and disgrace him because he defied their protests. They were angry with him because he had brought in the strangers against their protests and were glad that they now had an opportunity to settle old scores with him once for all.
The words, before this too they used to do evil, show that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore Lot was naturally afraid that they might do harm.
When the townsmen came to Lot running, he referred to his two daughters who had been married in the town and said, they are purer for you, meaning that if his people insulted his guests and turned them out, they would thereby disgrace themselves; but if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting the guests.
There can be nothing more absurd than to say that Lot offered his daughters to his wicked people to satisfy their lust. Even the meanest of men would not do such a shameful and dishonourable act; then how could a noble Prophet of God, who must possess a far greater sense of honour than ordinary men, stoop to such a mean course? The absurd story given in the Bible seems to be responsible for so stupid an interpretation of this Quranic verse by some commentators.
Some other commentators have suggested that Lot offered his daughters in marriage, but this explanation also seems unsatisfactory. It appears from the Bible that Lot had two daughters who were married. But if it be supposed that they were unmarried, they could be married only to two of the townsmen. How could then this offer give satisfaction to a large number of people? And how was it relevant to their demand?
There is, however, one explanation which seems plausible, if it be supposed that the people came with the intention which these commentators ascribe to them. A Prophet is, as it were, the father of his people, so he can speak of their women as his daughters.
So when Lot said to the people, "these are my daughters; they are purer for you," he, as a Prophet and an old man, must have referred to their own wives as his daughters, who, of course, were purer for them, He thus asked them to follow the lawful course rather than satisfy their lust unnaturally.
b
15:72.
1336
The inhabitants of the two towns, Sodom and Gomorrah, had adopted the calling of the road and used to plunder wayfarers (Jew. Enc. under "Sodom"). Naturally they were constantly apprehensive of reprisals, particularly the inhabitants of Sodom who were practically in a state of war with their neighbours (Gen. 14). They would not welcome strangers into their town. Lot, like all Prophets of God, naturally would look after the comfort of the strangers and entertain them (15:71). His people, apprehensive as they were, had repeatedly warned him to give up that practice, so when he brought 'the messengers,' who were strangers, into his house they became infuriated and hastened to him with angry faces, because they thought they now had got a suitable opportunity to punish him for giving shelter to strangers in defiance of their repeated protests (15:68-71).
1337
The verse signifies that in view of their past mischievous behaviour Lot feared lest his people should do any mischief and thus disgrace him in the presence of his guests. There is no reference here to any particular mischief. They were wicked people, therefore, Lot was naturally apprehensive that they might do him some kind of harm. He therefore said to them that if they really entertained fear that he might do them harm in league with the strangers, they had his daughters in their custody and they could wreak vengeance on him by punishing them. That was a better and purer course for them to adopt, for in that way they would also avoid the disgraceful act of insulting his guests. Or the meaning may be that, being a venerable old man of the town, Lot referred to their own wives as his daughters who, he said, were purer for them.
نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِۦٓ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰٓ إِذْ يَقُولُ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا
25:9.
25:9.
25:9.
Commentary:
The expression نحن اعلم بما یستمعون به means that God knows full well the object of disbelievers in listening to the Holy Prophet. They listen to him in order to reject him and find fault with him. The expression may also mean that God is fully aware of the mental attitude of disbelievers to the Holy Prophet. They listen to him in a spirit of mockery and hostility.
The verse refers to some of the 'coverings' over the hearts of disbelievers, e.g. (a) they hold idolatrous beliefs; (b) they listen to the Quran in order to mock at it; (c) they look upon the Prophet as too weak to lead a successful movement; (d) they regard him as a victim of deception and (e) they consider him mad. All these various causes of the rejection of the Prophet by disbelievers are implied in the word مسحور (a victim of deception), which possesses a variety of meanings.
a
25:9.
a
25:9.
1977
Commentary:
The expression نحن اعلم بما یستمعون به means that God knows full well the object of disbelievers in listening to the Holy Prophet. They listen to him in order to reject him and find fault with him. The expression may also mean that God is fully aware of the mental attitude of disbelievers to the Holy Prophet. They listen to him in a spirit of mockery and hostility.
The verse refers to some of the 'coverings' over the hearts of disbelievers, e.g. (a) they hold idolatrous beliefs; (b) they listen to the Quran in order to mock at it; (c) they look upon the Prophet as too weak to lead a successful movement; (d) they regard him as a victim of deception and (e) they consider him mad. All these various causes of the rejection of the Prophet by disbelievers are implied in the word مسحور (a victim of deception), which possesses a variety of meanings.
a
25:9.