غٰفِل
Appears 28 times in Quran
📖 Lane's Lexicon
Classical definitions for root غفل
Derived Stems (38)
Derived Words (6)
Words derived from the lemma "غٰفِل".
- heedless
- certainly unaware
- unaware
- unaware
- unmindful
- heedless
- unconscious
- unwarned
- utterly unmindful
- heedless
- neglectful
- unaware
- unaware
Occurrences in Quran
Found 28 verses containing "غٰفِل".
ثُمَّ قَسَتۡ قُلُوۡبُکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ فَہِیَ کَالۡحِجَارَۃِ اَوۡ اَشَدُّ قَسۡوَۃً ۚ وَاِنَّ مِنَ الۡحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنۡہُ الۡاَنۡہٰرُ ۚ وَاِنَّ مِنۡہَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡہُ الۡمَآءُ ۚ وَاِنَّ مِنۡہَا لَمَا یَہۡبِطُ مِنۡ خَشۡیَۃِ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
ثُمَّ اَنۡتُمۡ ہٰٓؤُلَآءِ تَقۡتُلُوۡنَ اَنۡفُسَکُمۡ وَتُخۡرِجُوۡنَ فَرِیۡقًا مِّنۡکُمۡ مِّنۡ دِیٰرِہِمۡ تَظٰہَرُوۡنَ عَلَیۡہِمۡ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَاِنۡ یَّاۡتُوۡکُمۡ اُسٰرٰی تُفٰدُوۡہُمۡ وَہُوَ مُحَرَّمٌ عَلَیۡکُمۡ اِخۡرَاجُہُمۡ ۚ اَفَتُؤۡمِنُوۡنَ بِبَعۡضِ الۡکِتٰبِ وَتَکۡفُرُوۡنَ بِبَعۡضٍ ۚ فَمَا جَزَآءُ مَنۡ یَّفۡعَلُ ذٰلِکَ مِنۡکُمۡ اِلَّا خِزۡیٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَیَوۡمَ الۡقِیٰمَۃِ یُرَدُّوۡنَ اِلٰۤی اَشَدِّ الۡعَذَابِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
اَمۡ تَقُوۡلُوۡنَ اِنَّ اِبۡرٰہٖمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ وَالۡاَسۡبَاطَ کَانُوۡا ہُوۡدًا اَوۡ نَصٰرٰی ۗ قُلۡ ءَاَنۡتُمۡ اَعۡلَمُ اَمِ اللّٰہُ ۗ وَمَنۡ اَظۡلَمُ مِمَّنۡ کَتَمَ شَہٰدَۃً عِنۡدَہٗ مِنَ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
یعنی بائیبل میں تو یہ لکھا ہے کہ ابراہیمؑ۔ اسماعیل ؑ۔ اسحاق ؑ اور یعقوبؑ یہ سب لوگ مسیح ؑ اور موسیٰ ؑ سے پہلے گزرے ہیں‘ پھر یہ یہودی اور مسیحی کس طرح ہو سکتے ہیں۔
3:85; 4:164.
2:284.
Jews and Christians have been indirectly told how Abraham and his children would fare, when as claimed by them salvation is their exclusive monopoly, because they belonged to pre-Mosaic period when Jewish and Christian religions had not yet come into existence.
3:85; 4:164.
2:284.
Commentary:
In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.
Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.
This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds.
a
2:284.
b
3:85; 4:164.
86
犹太教徒和基督教徒已被间接质问, 伊布拉欣和他的后代怎样去宣传了得救是他们独占的专利品?如果他们回答, 这些圣洁的人也是犹太教徒或基督教徒, 这将是违反历史事实, 因为他们处在犹太教和基督教尚未存在的穆撒时期之前。
2
یعنی بائیبل میں تو یہ لکھا ہے کہ ابراہیمؑ۔ اسماعیل ؑ۔ اسحاق ؑ اور یعقوبؑ یہ سب لوگ مسیح ؑ اور موسیٰ ؑ سے پہلے گزرے ہیں‘ پھر یہ یہودی اور مسیحی کس طرح ہو سکتے ہیں۔
a
3:85; 4:164.
b
2:284.
147
Commentary:
In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.
Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.
This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds.
b
3:85; 4:164.
c
2:284.
157
Jews and Christians have been indirectly told how Abraham and his children would fare, when as claimed by them salvation is their exclusive monopoly, because they belonged to pre-Mosaic period when Jewish and Christian religions had not yet come into existence.
قَدۡ نَرٰی تَقَلُّبَ وَجۡہِکَ فِی السَّمَآءِ ۖ فَلَنُوَلِّیَنَّکَ قِبۡلَۃً تَرۡضٰٮہَا ۚ فَوَلِّ وَجۡہَکَ شَطۡرَ الۡمَسۡجِدِ الۡحَرَامِ ۚ وَحَیۡثُ مَا کُنۡتُمۡ فَوَلُّوۡا وُجُوۡہَکُمۡ شَطۡرَہٗ ۗ وَاِنَّ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ لَیَعۡلَمُوۡنَ اَنَّہُ الۡحَقُّ مِنۡ رَّبِّہِمۡ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا یَعۡمَلُوۡنَ
2:150, 151.
在麦加, 穆圣在安拉的指令下, 在祈祷中把脸转向耶路撒冷的圣寺, 可是心中最大的愿望是把天房作为他的朝向, 而他也直觉到他的愿望终将得到满足, 他通常选择他能既面向耶路撒冷的圣寺又面向天房的地方作礼拜。可是, 当他移居麦地那时, 由于这座城的位置, 他只能面向耶路撒冷的圣寺。由於朝向的更改, 他内心的愿望自然加剧了, 虽然出于对安拉指令的敬服, 他没有实际作要求更改的祈祷, 然而他却焦急渴求地向天仰视, 以期得到那样的指令。
نُوَلِّيَنَّكَ (Nuwalliyannaka) 也含意为 “我将使你为主人和监护人。” 这一句包含了双重预言, 即, 天房终将成为各民族的朝向, 它的所有权也将交给穆圣。
这话表示, 虽然在一般情况下穆斯林在祷告时应该把脸转向天房, 但方向是次要的。更改的意图是促使并维持穆斯林兄弟般的团结和统一。
قِبْلَۃً کا لفظی ترجمہ تو ’’ایسے قبلہ‘‘ ہے لیکن چونکہ اس سے قبلہ ٔمعروفہ کی طرف اشارہ نہیں ہوتا اس لئے ہم نے ترجمہ میں ’’اس قبلہ‘‘ لکھا ہے۔
2:150, 151.
While at Mecca, the Holy Prophet under Divine command turned his face in Prayers towards the Temple at Jerusalem. But, as in his heart of hearts, he desired the Ka‘bah to be his Qiblah and he also had a sort of intuition that eventually his wish will be satisfied, he generally chose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Ka‘bah before him. When, however, he emigrated to Medina, in view of the position of the town, he could only face towards the Temple at Jerusalem. With the change of the Qiblah his inner desire naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for a command to that effect.
Nuwalliyannaka also means, "We will make thee master and guardian." The expression embodied a double prophecy, viz. that eventually the Ka‘bah will become the Qiblah of all peoples and that its possession will also pass over to the Holy Prophet.
The words signify that though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their Prayers, yet direction is of secondary importance. The change was intended to bring about and maintain unity and uniformity in the Muslim brotherhood.
See Gen. 21: 21; John 4: 21. Isa. 45: 13, 14, & Deut. 32: 2.
2:150, 151.
Important Words:
قد (verily) means, already; sometimes; often; verily, etc. (Lane).
تقلب (turning) is derived from قلب. They say قلب الشیء i.e. (1) he made the thing change direction; (2) he turned it about so that its face and back changed directions; (3) he turned it upside down; (4) he turned it inside out; (5) he changed its condition. The word قلب (qallaba) gives almost the same meaning but with greater intensification. تقلب الشیء means, the thing turned over and over, doing so much and repeatedly (Aqrab). The expression تقلب وجھك would therefore mean, turning thy face with eagerness and anxiety to receive an order.
فلنولینك (We will make thee turn) is derived from ولی (walla) which again is derived from ولی (waliya). The expression ولاهgives two distinct meanings: (1) he made him ruler or master or guardian of it; (2) he made it change direction or he made it turn towards a thing or away from it as the case may be (Aqrab).
الحرام (Sacred) is derived from حرم which means, it was or became forbidden, prohibited or unlawful whether from sanctity or owing to its being injurious. حرمه الشیء means, he denied or refused him the thing. Thus
حرام means: (1) forbidden and unlawful; (2) sacred and inviolable (Aqrab). المسجدالحرام signifies, the Sacred Mosque at Mecca, i.e. the Ka‘bah.
Commentary:
While at Mecca, the Holy Prophet had orders to turn his face in Prayers towards the sacred Temple at Jerusalem. The Prophet, of course, obeyed the divine behest; but, as in his heart of hearts he desired the Ka‘bah to be his Qiblah and had a sort of intuition that eventually he would be ordered to turn his face towards it, he generally tried to choose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Sacred Mosque of Mecca before him. When, however, the Holy Prophet migrated to Medina, it became impossible for him to turn his face to both the places at one and the same time, and in compliance with divine command he was forced to turn his face to the Temple at Jerusalem alone. With this change the inner desire of the Holy Prophet naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for an order to that effect. The clause, verily We see thee turning thy face often to heaven, is therefore highly eulogistic of the Prophet, inasmuch as it indicates (1) that the Holy Prophet had such great insight into spiritual matters that in spite of the interim command from God he knew that sooner or later the order for turning the face towards the Ka‘bah would come; (2) that despite his great desire that the Ka‘bah should be appointed as Qiblah, the Holy Prophet had such extraordinary respect for his Lord’s command that he refrained from even praying to that effect; (3) that God the Almighty had such great love for His Messenger that He most graciously refers to his turning his face towards heaven and expedites the command about the change of Qiblah, lovingly adding, We will make thee turn to the Qiblah which thou likest; and (4) that God had such great regard for the wish of the Prophet that He not only ordered him to turn his face towards the Qiblah of his liking but at the same time hinted that He would soon make him master and guardian of it; for, as explained under Important Words, the expression نولینك also means, "We will make thee master or guardian". Truly did ‘A’ishah say to her illustrious husband, "I see that God hastens to fulfil your wishes" (Bukhari, ch. on Tafsir).
After the above introduction follows the commandment about the change of Qiblah in the words, So turn thy face towards the Sacred Mosque; and wherever you be, turn your faces towards it. This commandment was given after the Holy Prophet had migrated to Medina and had stayed there for about sixteen months. The words "Sacred Mosque" do not merely stand for the Ka‘bah but also provide an argument in favour of the change ordered. The Mosque was sacred and full of blessings and would prove a sanctuary for the faithful. The words, wherever you be, turn your faces towards it, have been added with a threefold purpose: (1) to make it clear that the order was not meant for the people of Medinaonly but for all Muslims wherever they might be; (2) to point to the fact that one of the reasons underlying the order relating to the Qiblah was to bring about unity and uniformity among all Muslims, wherever they might be; and (3) to hint that the commandment did not apply to the Holy Prophet only but extended to all Muslims, for whereas, in the preceding clause the Quran says, turn thy face, in the clause under comment it says, turn your faces.
The words, They to whom the Book has been given know that this is the truth from their Lord, mean that Jews and Christians were convinced on the basis of prophecies found in their Scriptures having special reference to the Ka‘bah and the Holy Prophet (Isa. 45:13, 14; John 4:21; Deut. 33:2; Gen. 21:21), that the commandment about the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah at Mecca was truly from God. Mecca lies in what is known as the Desert of Faran or Paran mentioned in some of the above-mentioned verses of the Bible, and therefore the Jews knew that the prophecies contained in them applied to the Ka‘bah and the Holy Prophet.
It may be noted here that, though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their prayers, yet as direction is of secondary importance, Islam ordains that, if in special circumstances, it becomes difficult for a man to turn his face to the Ka‘bah or to keep it so turned, he can say his Prayers in any direction that may be convenient. For instance, when a man does not know in which direction the Ka‘bah lies, while travelling at night in a Railway train or on the back of an animal, etc., he can pray facing any direction. Similarly, a sick man lying in bed may pray in a lying posture facing any direction that he may find convenient.
a
2:150, 151.
92
在麦加, 穆圣在安拉的指令下, 在祈祷中把脸转向耶路撒冷的圣寺, 可是心中最大的愿望是把天房作为他的朝向, 而他也直觉到他的愿望终将得到满足, 他通常选择他能既面向耶路撒冷的圣寺又面向天房的地方作礼拜。可是, 当他移居麦地那时, 由于这座城的位置, 他只能面向耶路撒冷的圣寺。由於朝向的更改, 他内心的愿望自然加剧了, 虽然出于对安拉指令的敬服, 他没有实际作要求更改的祈祷, 然而他却焦急渴求地向天仰视, 以期得到那样的指令。
93
نُوَلِّيَنَّكَ (Nuwalliyannaka) 也含意为 “我将使你为主人和监护人。” 这一句包含了双重预言, 即, 天房终将成为各民族的朝向, 它的所有权也将交给穆圣。
94
这话表示, 虽然在一般情况下穆斯林在祷告时应该把脸转向天房, 但方向是次要的。更改的意图是促使并维持穆斯林兄弟般的团结和统一。
2
قِبْلَۃً کا لفظی ترجمہ تو ’’ایسے قبلہ‘‘ ہے لیکن چونکہ اس سے قبلہ ٔمعروفہ کی طرف اشارہ نہیں ہوتا اس لئے ہم نے ترجمہ میں ’’اس قبلہ‘‘ لکھا ہے۔
a
2:150, 151.
151
Important Words:
قد (verily) means, already; sometimes; often; verily, etc. (Lane).
تقلب (turning) is derived from قلب. They say قلب الشیء i.e. (1) he made the thing change direction; (2) he turned it about so that its face and back changed directions; (3) he turned it upside down; (4) he turned it inside out; (5) he changed its condition. The word قلب (qallaba) gives almost the same meaning but with greater intensification. تقلب الشیء means, the thing turned over and over, doing so much and repeatedly (Aqrab). The expression تقلب وجھك would therefore mean, turning thy face with eagerness and anxiety to receive an order.
فلنولینك (We will make thee turn) is derived from ولی (walla) which again is derived from ولی (waliya). The expression ولاهgives two distinct meanings: (1) he made him ruler or master or guardian of it; (2) he made it change direction or he made it turn towards a thing or away from it as the case may be (Aqrab).
الحرام (Sacred) is derived from حرم which means, it was or became forbidden, prohibited or unlawful whether from sanctity or owing to its being injurious. حرمه الشیء means, he denied or refused him the thing. Thus
حرام means: (1) forbidden and unlawful; (2) sacred and inviolable (Aqrab). المسجدالحرام signifies, the Sacred Mosque at Mecca, i.e. the Ka‘bah.
Commentary:
While at Mecca, the Holy Prophet had orders to turn his face in Prayers towards the sacred Temple at Jerusalem. The Prophet, of course, obeyed the divine behest; but, as in his heart of hearts he desired the Ka‘bah to be his Qiblah and had a sort of intuition that eventually he would be ordered to turn his face towards it, he generally tried to choose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Sacred Mosque of Mecca before him. When, however, the Holy Prophet migrated to Medina, it became impossible for him to turn his face to both the places at one and the same time, and in compliance with divine command he was forced to turn his face to the Temple at Jerusalem alone. With this change the inner desire of the Holy Prophet naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for an order to that effect. The clause, verily We see thee turning thy face often to heaven, is therefore highly eulogistic of the Prophet, inasmuch as it indicates (1) that the Holy Prophet had such great insight into spiritual matters that in spite of the interim command from God he knew that sooner or later the order for turning the face towards the Ka‘bah would come; (2) that despite his great desire that the Ka‘bah should be appointed as Qiblah, the Holy Prophet had such extraordinary respect for his Lord’s command that he refrained from even praying to that effect; (3) that God the Almighty had such great love for His Messenger that He most graciously refers to his turning his face towards heaven and expedites the command about the change of Qiblah, lovingly adding, We will make thee turn to the Qiblah which thou likest; and (4) that God had such great regard for the wish of the Prophet that He not only ordered him to turn his face towards the Qiblah of his liking but at the same time hinted that He would soon make him master and guardian of it; for, as explained under Important Words, the expression نولینك also means, "We will make thee master or guardian". Truly did ‘A’ishah say to her illustrious husband, "I see that God hastens to fulfil your wishes" (Bukhari, ch. on Tafsir).
After the above introduction follows the commandment about the change of Qiblah in the words, So turn thy face towards the Sacred Mosque; and wherever you be, turn your faces towards it. This commandment was given after the Holy Prophet had migrated to Medina and had stayed there for about sixteen months. The words "Sacred Mosque" do not merely stand for the Ka‘bah but also provide an argument in favour of the change ordered. The Mosque was sacred and full of blessings and would prove a sanctuary for the faithful. The words, wherever you be, turn your faces towards it, have been added with a threefold purpose: (1) to make it clear that the order was not meant for the people of Medinaonly but for all Muslims wherever they might be; (2) to point to the fact that one of the reasons underlying the order relating to the Qiblah was to bring about unity and uniformity among all Muslims, wherever they might be; and (3) to hint that the commandment did not apply to the Holy Prophet only but extended to all Muslims, for whereas, in the preceding clause the Quran says, turn thy face, in the clause under comment it says, turn your faces.
The words, They to whom the Book has been given know that this is the truth from their Lord, mean that Jews and Christians were convinced on the basis of prophecies found in their Scriptures having special reference to the Ka‘bah and the Holy Prophet (Isa. 45:13, 14; John 4:21; Deut. 33:2; Gen. 21:21), that the commandment about the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah at Mecca was truly from God. Mecca lies in what is known as the Desert of Faran or Paran mentioned in some of the above-mentioned verses of the Bible, and therefore the Jews knew that the prophecies contained in them applied to the Ka‘bah and the Holy Prophet.
It may be noted here that, though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their prayers, yet as direction is of secondary importance, Islam ordains that, if in special circumstances, it becomes difficult for a man to turn his face to the Ka‘bah or to keep it so turned, he can say his Prayers in any direction that may be convenient. For instance, when a man does not know in which direction the Ka‘bah lies, while travelling at night in a Railway train or on the back of an animal, etc., he can pray facing any direction. Similarly, a sick man lying in bed may pray in a lying posture facing any direction that he may find convenient.
a
2:150, 151.
164
While at Mecca, the Holy Prophet under Divine command turned his face in Prayers towards the Temple at Jerusalem. But, as in his heart of hearts, he desired the Ka‘bah to be his Qiblah and he also had a sort of intuition that eventually his wish will be satisfied, he generally chose such a place for worship where he could keep both the sacred Temple at Jerusalem and the Ka‘bah before him. When, however, he emigrated to Medina, in view of the position of the town, he could only face towards the Temple at Jerusalem. With the change of the Qiblah his inner desire naturally became intensified, and though, out of deference to God’s command, he did not actually pray for the change, yet he anxiously and eagerly looked towards heaven for a command to that effect.
165
Nuwalliyannaka also means, "We will make thee master and guardian." The expression embodied a double prophecy, viz. that eventually the Ka‘bah will become the Qiblah of all peoples and that its possession will also pass over to the Holy Prophet.
166
The words signify that though in ordinary circumstances, the Muslims are enjoined to turn their faces to the Ka‘bah when saying their Prayers, yet direction is of secondary importance. The change was intended to bring about and maintain unity and uniformity in the Muslim brotherhood.
167
See Gen. 21: 21; John 4: 21. Isa. 45: 13, 14, & Deut. 32: 2.
وَمِنۡ حَیۡثُ خَرَجۡتَ فَوَلِّ وَجۡہَکَ شَطۡرَ الۡمَسۡجِدِ الۡحَرَامِ ۖ وَاِنَّہٗ لَلۡحَقُّ مِنۡ رَّبِّکَ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
2:145.
要把天房作为朝向, 对穆斯林来说应得到它的所在地麦加, 就成为必不可少。在本节经文中, 他们奉命竭尽全力去征服它, 而穆圣则奉命在他的一切战役中把他的注意力集中在此一目标, خَرَجْتَ (Kharajta) 这词也含义为 “你出去战斗” (Lane)。此词也表示征服麦加是穆圣自己的职责。而145节经文中指令涉及朝向的更改, 因此在150-151节中, 它指的是征服麦加, 不定式 خُرُوْج (Khuruj) 特别是指, 发出战斗命令。
此话暗示有朝一日麦加肯定要落入穆斯林手中。它被穆斯林征服, 在«古兰经» 17:81和28:86中也有过预言。当穆圣作为征服者带领一万穆斯林进入麦加时, «申命记» 33:2中的这预言也得到了实现。
خانہ کعبہ کی طرف نماز میں منہ کرنا تو کسی جگہ سے نکلنے سے تعلق نہیں رکھتا۔ بلکہ انسان خواہ کسی جگہ سے نکلے یا کسی جگہ داخل ہو رہا ہو بہر حال مسلمان کے لئے واجب ہے کہ نماز پڑھتے ہوئے خانہ کعبہ کی طرف منہ کرے۔ پس اس آیت کے الفاظ سے ظاہر ہے کہ اس جگہ لڑائیوں کا ذکر ہے کیونکہ یہاں خروج کا لفظ ہے اور خروج کا لفظ ہے لڑائی کی خاطر نکلنے کے معنے میں استعمال ہوتا ہے۔ پس مراد یہ ہے کہ اے مسلمانو! اب تمہیں جنگ پر مجبور کیا جائے گا اور تم جہاں کہیں بھی ہو گے تم پر دباؤ ڈالا جائے گا کہ تم اہل مکہ سے لڑو۔ ایسے موقعہ کے لئے حکم دیتا ہے کہ جب وہ مجبور کریں تو بے شک لڑائی کرو۔ لیکن لڑائی ک
See 2:145.
When the Ka‘bah was made the Qiblah it became essential for Muslims that they should have Mecca, in which it was situated, in their possession. They are enjoined in this verse to bend all their energies to its conquest and the Holy Prophet is commanded to keep his attention centred on this objective in all his campaigns, the word Kharajta also meaning "thou goest out for battle" (Lane). The word also signifies that the conquest of Mecca was the personal responsibility of the Holy Prophet. Moreover, whereas in v.145 the command pertains to the change of the Qiblah, in 150, 151 it refers to the conquest of Mecca, the infinitive Khuruj particularly meaning, to issue forth for battle.
The words imply that Mecca was sure to fall one day into the hands of the Muslims. Its conquest by the Muslims had also been predicted in the Qur’an in 17:81, and 28:86. The prophecy contained in Deut. 33: 2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
See 2:145.
Important Words:
خرجت (thou comest forth) is from خرج which means: (1) he came forth; (2) he went forth; (3) he came forth or went forth for a battle (Aqrab).
Commentary:
Now when the Ka‘bah had been appointed the Qiblah of Muslims, it became necessary that Mecca should come under their control. The verse under comment suitably refers to that matter. Muslims are bidden henceforward to direct all their energies to the conquest of Mecca. In all his campaigns, the Holy Prophet was commanded to keep in view the taking of Mecca, which had now become the centre of Islam. This is borne out by the expression خرجت (thou comest forth) which also means "thou goest forth for a battle". The word خرجت "thou comest forth or goest forth" has thus nothing to do with the turning of the face to the Ka‘bah, at the time of Prayers; for Prayers are not performed walking. Obviously the commandment cannot mean that one should, while walking, pray with one’s face turned toward the Ka‘bah.
The words, for that is indeed the truth from thy Lord, evidently imply that Mecca was sure to fall one day into the hands of the Holy Prophet. As considering the then helpless condition of the Muslims, such an achievement appeared to be almost impossible, so God gave His Messenger the assurance that the promise was a true one and its fulfilment was absolutely certain.
The expression, and Allah is not unmindful of what you do, provides a reason for the above promise. God was well aware of the deeds of the Muslims, knowing full well how they were striving to win His favour; so He could not let their labours go unrewarded. Just as He had established their connection with the Ka‘bah spiritually, so would He make them its masters physically.
a
2:145.
96
要把天房作为朝向, 对穆斯林来说应得到它的所在地麦加, 就成为必不可少。在本节经文中, 他们奉命竭尽全力去征服它, 而穆圣则奉命在他的一切战役中把他的注意力集中在此一目标, خَرَجْتَ (Kharajta) 这词也含义为 “你出去战斗” (Lane)。此词也表示征服麦加是穆圣自己的职责。而145节经文中指令涉及朝向的更改, 因此在150-151节中, 它指的是征服麦加, 不定式 خُرُوْج (Khuruj) 特别是指, 发出战斗命令。
97
此话暗示有朝一日麦加肯定要落入穆斯林手中。它被穆斯林征服, 在«古兰经» 17:81和28:86中也有过预言。当穆圣作为征服者带领一万穆斯林进入麦加时, «申命记» 33:2中的这预言也得到了实现。
1
خانہ کعبہ کی طرف نماز میں منہ کرنا تو کسی جگہ سے نکلنے سے تعلق نہیں رکھتا۔ بلکہ انسان خواہ کسی جگہ سے نکلے یا کسی جگہ داخل ہو رہا ہو بہر حال مسلمان کے لئے واجب ہے کہ نماز پڑھتے ہوئے خانہ کعبہ کی طرف منہ کرے۔ پس اس آیت کے الفاظ سے ظاہر ہے کہ اس جگہ لڑائیوں کا ذکر ہے کیونکہ یہاں خروج کا لفظ ہے اور خروج کا لفظ ہے لڑائی کی خاطر نکلنے کے معنے میں استعمال ہوتا ہے۔ پس مراد یہ ہے کہ اے مسلمانو! اب تمہیں جنگ پر مجبور کیا جائے گا اور تم جہاں کہیں بھی ہو گے تم پر دباؤ ڈالا جائے گا کہ تم اہل مکہ سے لڑو۔ ایسے موقعہ کے لئے حکم دیتا ہے کہ جب وہ مجبور کریں تو بے شک لڑائی کرو۔ لیکن لڑائی ک
a
See 2:145.
156
Important Words:
خرجت (thou comest forth) is from خرج which means: (1) he came forth; (2) he went forth; (3) he came forth or went forth for a battle (Aqrab).
Commentary:
Now when the Ka‘bah had been appointed the Qiblah of Muslims, it became necessary that Mecca should come under their control. The verse under comment suitably refers to that matter. Muslims are bidden henceforward to direct all their energies to the conquest of Mecca. In all his campaigns, the Holy Prophet was commanded to keep in view the taking of Mecca, which had now become the centre of Islam. This is borne out by the expression خرجت (thou comest forth) which also means "thou goest forth for a battle". The word خرجت "thou comest forth or goest forth" has thus nothing to do with the turning of the face to the Ka‘bah, at the time of Prayers; for Prayers are not performed walking. Obviously the commandment cannot mean that one should, while walking, pray with one’s face turned toward the Ka‘bah.
The words, for that is indeed the truth from thy Lord, evidently imply that Mecca was sure to fall one day into the hands of the Holy Prophet. As considering the then helpless condition of the Muslims, such an achievement appeared to be almost impossible, so God gave His Messenger the assurance that the promise was a true one and its fulfilment was absolutely certain.
The expression, and Allah is not unmindful of what you do, provides a reason for the above promise. God was well aware of the deeds of the Muslims, knowing full well how they were striving to win His favour; so He could not let their labours go unrewarded. Just as He had established their connection with the Ka‘bah spiritually, so would He make them its masters physically.
c
See 2:145.
172
When the Ka‘bah was made the Qiblah it became essential for Muslims that they should have Mecca, in which it was situated, in their possession. They are enjoined in this verse to bend all their energies to its conquest and the Holy Prophet is commanded to keep his attention centred on this objective in all his campaigns, the word Kharajta also meaning "thou goest out for battle" (Lane). The word also signifies that the conquest of Mecca was the personal responsibility of the Holy Prophet. Moreover, whereas in v.145 the command pertains to the change of the Qiblah, in 150, 151 it refers to the conquest of Mecca, the infinitive Khuruj particularly meaning, to issue forth for battle.
173
The words imply that Mecca was sure to fall one day into the hands of the Muslims. Its conquest by the Muslims had also been predicted in the Qur’an in 17:81, and 28:86. The prophecy contained in Deut. 33: 2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ مَنۡ اٰمَنَ تَبۡغُوۡنَہَا عِوَجًا وَّاَنۡتُمۡ شُہَدَآءُ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
7:46, 87; 8:48; 9:34; 14:4; 22:26.
7:46, 87; 8:48; 9:34; 14:4; 22:26.
The meaning is: 'You desire that there should appear crookedness in Islam;' or "you desire to pervert its tenets."
7:46, 87; 8:48; 9:34; 14:4; 22:26.
Commentary:
The words تبغونھا عوجا (seeking to make it crooked) may also be translated as, you seek in it crookedness, i.e. you desire that there should appear crookedness in Islam; or you desire to turn the truths of this religion from their real import and to pervert its tenets.
a
7:46, 87; 8:48; 9:34; 14:4; 22:26.
a
7:46, 87; 8:48; 9:34; 14:4; 22:26.
386
Commentary:
The words تبغونھا عوجا (seeking to make it crooked) may also be translated as, you seek in it crookedness, i.e. you desire that there should appear crookedness in Islam; or you desire to turn the truths of this religion from their real import and to pervert its tenets.
b
7:46, 87; 8:48; 9:34; 14:4; 22:26.
446
The meaning is: 'You desire that there should appear crookedness in Islam;' or "you desire to pervert its tenets."
سَاَصۡرِفُ عَنۡ اٰیٰتِیَ الَّذِیۡنَ یَتَکَبَّرُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا وَاِنۡ یَّرَوۡا سَبِیۡلَ الرُّشۡدِ لَا یَتَّخِذُوۡہُ سَبِیۡلًا وَّاِنۡ یَّرَوۡا سَبِیۡلَ الۡغَیِّ یَتَّخِذُوۡہُ سَبِیۡلًا ۚ ذٰلِکَ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
ذٰلِکَ اَنۡ لَّمۡ یَکُنۡ رَّبُّکَ مُہۡلِکَ الۡقُرٰی بِظُلۡمٍ وَّاَہۡلُہَا غٰفِلُوۡنَ
یعنی بغیر نبی بھیج کر حجت تمام کرنے کے عذاب نازل کرنا ظلم ہے۔
یعنی خداتعالیٰ کا عذاب بغیر حجت تمام کئے کے نہیں آتا۔ رسول کریم صلی اللہ علیہ وسلم اور آپ کے صحابہ کا بھی یہی طریق عمل تھا کہ وہ کفار کو ہوشیار کرکے اس کے بعد حملہ کرتے تھے۔
11:118; 20:135; 26:209; 28:60.
As the Holy Prophet was raised for all mankind, the word al-Qura would in his case apply to the whole world.
God never sends down general calamities unless He first warns people of the impending visitation by raising a Warner. Calamities referred to here are general calamities such as earthquakes, devastating wars, epidemics, etc. which smite a whole people.
11:118; 20:135; 26:209; 28:60.
Commentary:
The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.
The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."
The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.
If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.
The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.
c
11:118; 20:135; 26:209; 28:60.
462
因为穆圣是为全人类选拔出来的使者, 在这种情况下, اَلْقُرٰى (al-Qura) 这个单词用作全世界解。
463
安拉先选拔一个警告者来警告民众关于即将来临的天灾, 否则, 他是不会降下一般的大灾难的。
3
یعنی بغیر نبی بھیج کر حجت تمام کرنے کے عذاب نازل کرنا ظلم ہے۔
4
یعنی خداتعالیٰ کا عذاب بغیر حجت تمام کئے کے نہیں آتا۔ رسول کریم صلی اللہ علیہ وسلم اور آپ کے صحابہ کا بھی یہی طریق عمل تھا کہ وہ کفار کو ہوشیار کرکے اس کے بعد حملہ کرتے تھے۔
b
11:118; 20:135; 26:209; 28:60.
872
Commentary:
The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.
The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."
The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.
If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.
The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.
c
11:118; 20:135; 26:209; 28:60.
911
As the Holy Prophet was raised for all mankind, the word al-Qura would in his case apply to the whole world.
912
God never sends down general calamities unless He first warns people of the impending visitation by raising a Warner. Calamities referred to here are general calamities such as earthquakes, devastating wars, epidemics, etc. which smite a whole people.
وَلِکُلٍّ دَرَجٰتٌ مِّمَّا عَمِلُوۡا ۚ وَمَا رَبُّکَ بِغٰفِلٍ عَمَّا یَعۡمَلُوۡنَ
اَنۡ تَقُوۡلُوۡۤا اِنَّمَاۤ اُنۡزِلَ الۡکِتٰبُ عَلٰی طَآئِفَتَیۡنِ مِنۡ قَبۡلِنَا وَاِنۡ کُنَّا عَنۡ دِرَاسَتِہِمۡ لَغٰفِلِیۡنَ
یعنی یہود اور نصاریٰ پر۔ یہ جاہل مشرکوں کا خیال تھا۔ ورنہ مسیحؑ خود کہتا ہے کہ وہ تورات کو قائم کرنے کے لئے آیا ہے اور کوئی نئی شریعت نہیں لایا (متی باب۵ آیت۱۷) یعنی انجیل کوئی شریعت کی کتاب نہیں۔
The "two peoples" mentioned in the verse may be the Jews to whom was given the Torah and whose religion originated in the region in the north of Arabia, and the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. Or the words may refer to Jews and Christians, the two peoples who lived in Arabia and with whom the Arabs had come into contact.
Important Words:
غافلین (unaware) is the plural of غافل which also means wanting in requisite knowledge (Lane).
Commentary:
This and the succeeding verses are addressed to the pagan tribes of Arabia and give the reason why the Quran has been revealed to a Prophet of that country. If the Quran had not been sent down to the pagan Arabs, they might have justly offered the excuse that Books had been sent down to two other peoples (explained below) in tongues which the Arabs could not understand, and that if a Book had been sent down to them, they would have acted upon its teachings more faithfully. To meet this excuse the Quran has been revealed to a Prophet from among the Arabs in their own tongue; so now they cannot offer that excuse.
The "two peoples" mentioned in the verse are (1) the Jews to whom was given the Book of Moses and whose religion originated in the north of Arabia; and (2) the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. The Christians were given no separate Law, for both Jesus and his disciples followed the Law of Moses; hence, so far as religious Laws are concerned, they do not form a separate people but must be classed with the Jews.
1
یعنی یہود اور نصاریٰ پر۔ یہ جاہل مشرکوں کا خیال تھا۔ ورنہ مسیحؑ خود کہتا ہے کہ وہ تورات کو قائم کرنے کے لئے آیا ہے اور کوئی نئی شریعت نہیں لایا (متی باب۵ آیت۱۷) یعنی انجیل کوئی شریعت کی کتاب نہیں۔
896
Important Words:
غافلین (unaware) is the plural of غافل which also means wanting in requisite knowledge (Lane).
Commentary:
This and the succeeding verses are addressed to the pagan tribes of Arabia and give the reason why the Quran has been revealed to a Prophet of that country. If the Quran had not been sent down to the pagan Arabs, they might have justly offered the excuse that Books had been sent down to two other peoples (explained below) in tongues which the Arabs could not understand, and that if a Book had been sent down to them, they would have acted upon its teachings more faithfully. To meet this excuse the Quran has been revealed to a Prophet from among the Arabs in their own tongue; so now they cannot offer that excuse.
The "two peoples" mentioned in the verse are (1) the Jews to whom was given the Book of Moses and whose religion originated in the north of Arabia; and (2) the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. The Christians were given no separate Law, for both Jesus and his disciples followed the Law of Moses; hence, so far as religious Laws are concerned, they do not form a separate people but must be classed with the Jews.
933
The "two peoples" mentioned in the verse may be the Jews to whom was given the Torah and whose religion originated in the region in the north of Arabia, and the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. Or the words may refer to Jews and Christians, the two peoples who lived in Arabia and with whom the Arabs had come into contact.