فَسَاد
Appears 11 times in Quran
📖 Lane's Lexicon
Classical definitions for root فسد
Derived Stems (28)
Derived Words (2)
Words derived from the lemma "فَسَاد".
Occurrences in Quran
Found 11 verses containing "فَسَاد".
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ
حَرْث (Harth) 含意为, (1) 一片要播种的耕地或实际已种上某种作物的地; (2) 土地的收成或产品, 不管是农田作物或菜、果园地作物 (3) 收益、获得物或挣得的钱; (4) 报酬或酬金; (5) 财产; (6) 一妻或多妻, 因为妻子象耕地, 播下种子以孩子的形式出产庄稼。(Lane)
Harth means, (1) a piece of land ploughed for sowing, or actually sown with some crop; (2) crop or produce of land whether field-crop or garden-crop; (3) gain, acquisition or earning; (4) reward or recompense; (5) worldly goods; (6) wife or wives, because a wife is like tilth in which seed is sown to produce crop in the form of children (Lane).
Important Words:
تولی (he is in authority) is derived, from ولی. تولی means: (1) he turned his back, he went away from one’s presence; (2) he held command, or he was in authority; he became a والی or ruler (Aqrab & Taj).
سعی (runs about) means: (1) he walked briskly or he ran; (2) he made an effort; or he strove to obtain an object (Aqrab).
الحرث (the crops) is the noun-infinitive from حرث i.e. he ploughed or tilled the soil; he sowed seeds or planted plants in it; he acquired or earned or laboured for wealth or sustenance; he worked or laboured for the goods of the world. حرث means: (1) a tilth or a piece of land ploughed for sowing, or land actually sown with some crop; (2) land under crop; (3) crop or produce of land whether field crop or garden crop; (4) gain, acquisition or earning; (5) reward or recompense; (6) worldly goods; (7) wife or wives, because a wife is like a tilth in which seed is sown to bear crop in the form of children; (8) a much used road or a beaten track (Lane).
النسل (progeny). نسل الولد means, he begot a child. نسل الرجل means, the man had many children; the progeny of the man increased. نسل means: (1) creatures; (2) children; (3) progeny, whether of man or beast (Aqrab & Lane).
Commentary:
This verse further develops the idea contained in the preceding one. The type of man described in the previous verse (i.e. one whose talk about the affairs of this world is very pleasing but who is selfish at heart) becomes unmasked when he happens to be in authority, or when he goes away from the presence of the people and meets his associates in private. Thus both the meanings of the word تولی as mentioned under Important Words are appropriate here: (1) While he is in the presence of those who are sincere lovers of mankind, he says pleasing things; but when he goes away from them and meets his comrades in private, he strives to create disorder on the earth. (2) Similarly, when he happens to come to power, he becomes exposed and all his talk about improving the affairs of the world vanishes like smoke, and instead of acting like a reformer, he actually becomes a source of disorder.
The clause, destroy the crops and the progeny, means that all his efforts are directed towards harming people and their property. The words حرث and نسل have a number of meanings and all are applicable here. They refer to all kinds of damage relating to person and property.
The words, Allah loves not disorder, come as a fitting reply to the clause in the preceding verse, i.e. he calls Allah to witness as to that which is in his heart. Allah’s evidence goes against him, for the man is after disorder, and Allah loves not disorder.
148
حَرْث (Harth) 含意为, (1) 一片要播种的耕地或实际已种上某种作物的地; (2) 土地的收成或产品, 不管是农田作物或菜、果园地作物 (3) 收益、获得物或挣得的钱; (4) 报酬或酬金; (5) 财产; (6) 一妻或多妻, 因为妻子象耕地, 播下种子以孩子的形式出产庄稼。(Lane)
212
Important Words:
تولی (he is in authority) is derived, from ولی. تولی means: (1) he turned his back, he went away from one’s presence; (2) he held command, or he was in authority; he became a والی or ruler (Aqrab & Taj).
سعی (runs about) means: (1) he walked briskly or he ran; (2) he made an effort; or he strove to obtain an object (Aqrab).
الحرث (the crops) is the noun-infinitive from حرث i.e. he ploughed or tilled the soil; he sowed seeds or planted plants in it; he acquired or earned or laboured for wealth or sustenance; he worked or laboured for the goods of the world. حرث means: (1) a tilth or a piece of land ploughed for sowing, or land actually sown with some crop; (2) land under crop; (3) crop or produce of land whether field crop or garden crop; (4) gain, acquisition or earning; (5) reward or recompense; (6) worldly goods; (7) wife or wives, because a wife is like a tilth in which seed is sown to bear crop in the form of children; (8) a much used road or a beaten track (Lane).
النسل (progeny). نسل الولد means, he begot a child. نسل الرجل means, the man had many children; the progeny of the man increased. نسل means: (1) creatures; (2) children; (3) progeny, whether of man or beast (Aqrab & Lane).
Commentary:
This verse further develops the idea contained in the preceding one. The type of man described in the previous verse (i.e. one whose talk about the affairs of this world is very pleasing but who is selfish at heart) becomes unmasked when he happens to be in authority, or when he goes away from the presence of the people and meets his associates in private. Thus both the meanings of the word تولی as mentioned under Important Words are appropriate here: (1) While he is in the presence of those who are sincere lovers of mankind, he says pleasing things; but when he goes away from them and meets his comrades in private, he strives to create disorder on the earth. (2) Similarly, when he happens to come to power, he becomes exposed and all his talk about improving the affairs of the world vanishes like smoke, and instead of acting like a reformer, he actually becomes a source of disorder.
The clause, destroy the crops and the progeny, means that all his efforts are directed towards harming people and their property. The words حرث and نسل have a number of meanings and all are applicable here. They refer to all kinds of damage relating to person and property.
The words, Allah loves not disorder, come as a fitting reply to the clause in the preceding verse, i.e. he calls Allah to witness as to that which is in his heart. Allah’s evidence goes against him, for the man is after disorder, and Allah loves not disorder.
244
Harth means, (1) a piece of land ploughed for sowing, or actually sown with some crop; (2) crop or produce of land whether field-crop or garden-crop; (3) gain, acquisition or earning; (4) reward or recompense; (5) worldly goods; (6) wife or wives, because a wife is like tilth in which seed is sown to produce crop in the form of children (Lane).
مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ
7:102; 9:70; 14:10; 40:23.
这节经文所暗示的是, 这里所谈及的与阿丹的两个儿子的类似的事情而且以后会发生更重要得多的事情。在以色列后裔的兄弟中要出现一位先知。这件事将触怒以色列人反对那位先知, 他们出于妒忌而要喝他的血, 正如该隐 (Cain) 要喝他弟弟亚伯 (Abel) 的血。那位先知不是一个平常的人。他是世界的改造者。真主任命他带给全人类那本永恒的经典。人类的未来要依靠他。因此, 杀死他就等于杀了整个人类; 而保全他的生命, 可以说是, 保全整个人类。
اس سے تورات کی تعلیم کی طرف اشارہ کیا گیا ہے۔ ورنہ یہ مرادنہیں کہ یہ واقعہ نہ ہوتا تو یہ حکم بھی نہ ملتا۔ درحقیقت اس میں اشارہ ہے کہ جب کوئی شخص کسی ایسے آدمی کو ماردے جو دنیا کے لئے اہم ہو تو اسے ایسا ہی سمجھا جائے گا جیسا کہ اس نے سب دنیا کو مار دیا۔
یعنی اس کے کام میں مدد دے۔
قرآن مجید میں اِنَّ تاکید کا حرف ہے اس کا ترجمہ اردو میں ناممکن ہے اس لئے ہم نے ’’کرتے جارہے ہیں‘‘ ترجمہ کر دیا ہے جو خود تاکید کے لئے بولا جاتا ہے۔
7:102; 9:70; 14:10; 40:23.
What is hinted at in the verse is that an incident similar to that of the two sons of Adam mentioned here but of much greater import was to take place later. There was to appear among the brethren of the Israelites a Prophet. This fact was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The Prophet was to be no ordinary soul. He was to be a World-Reformer, ordained to bring the eternal Law for all mankind whose entire future depended on him, and therefore slaying him was equivalent to slaying the whole of mankind, and the preservation of his life was, as it were, the preservation of the whole of mankind.
7:102; 9:70; 14:10; 40:23.
Commentary:
This verse draws a great moral from the simple incident related in the foregoing verses. The incident of the two sons of Adam had a parallel in the history of nations, as hinted in the words, On account of this We prescribed for the Children of Israel, etc. If the incident simply related to "the two sons of Adam" it had obviously no direct bearing on the Israelites.
As a matter of fact, what is hinted at is that an incident similar to that of the two sons of Adam mentioned here, but of much greater import, was to take place later. There was to appear among the brethren of the Israelites a Prophet whose offering God was to favour with acceptance, while that of his brethren, the Israelites, was to be rejected owing to their impiety and lack of righteousness. This was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The story of Cain and Abel was, therefore, intended, as hinted in the opening words of this verse, to serve as a warning for the Israelites. The Prophet meant to be raised from among the brethren of the Israelites was to be no ordinary soul. He was to be a World-Reformer ordained to bring the eternal Law for mankind whose entire future depended on him and, therefore, his slaying was equivalent to the slaying of the whole of mankind, and the preservation of his life was, as it were, the preservation of the life of the whole of mankind. This great soul had killed no person, nor had it created disorder in the land.
The advent of this Prophet was foretold in the Bible (Deut. 18:18-22), and therein it was also announced that God would demand requital of those who did not hearken to this Prophet.
a
7:102; 9:70; 14:10; 40:23.
373
这节经文所暗示的是, 这里所谈及的与阿丹的两个儿子的类似的事情而且以后会发生更重要得多的事情。在以色列后裔的兄弟中要出现一位先知。这件事将触怒以色列人反对那位先知, 他们出于妒忌而要喝他的血, 正如该隐 (Cain) 要喝他弟弟亚伯 (Abel) 的血。那位先知不是一个平常的人。他是世界的改造者。真主任命他带给全人类那本永恒的经典。人类的未来要依靠他。因此, 杀死他就等于杀了整个人类; 而保全他的生命, 可以说是, 保全整个人类。
2
اس سے تورات کی تعلیم کی طرف اشارہ کیا گیا ہے۔ ورنہ یہ مرادنہیں کہ یہ واقعہ نہ ہوتا تو یہ حکم بھی نہ ملتا۔ درحقیقت اس میں اشارہ ہے کہ جب کوئی شخص کسی ایسے آدمی کو ماردے جو دنیا کے لئے اہم ہو تو اسے ایسا ہی سمجھا جائے گا جیسا کہ اس نے سب دنیا کو مار دیا۔
3
یعنی اس کے کام میں مدد دے۔
4
قرآن مجید میں اِنَّ تاکید کا حرف ہے اس کا ترجمہ اردو میں ناممکن ہے اس لئے ہم نے ’’کرتے جارہے ہیں‘‘ ترجمہ کر دیا ہے جو خود تاکید کے لئے بولا جاتا ہے۔
a
7:102; 9:70; 14:10; 40:23.
668
Commentary:
This verse draws a great moral from the simple incident related in the foregoing verses. The incident of the two sons of Adam had a parallel in the history of nations, as hinted in the words, On account of this We prescribed for the Children of Israel, etc. If the incident simply related to "the two sons of Adam" it had obviously no direct bearing on the Israelites.
As a matter of fact, what is hinted at is that an incident similar to that of the two sons of Adam mentioned here, but of much greater import, was to take place later. There was to appear among the brethren of the Israelites a Prophet whose offering God was to favour with acceptance, while that of his brethren, the Israelites, was to be rejected owing to their impiety and lack of righteousness. This was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The story of Cain and Abel was, therefore, intended, as hinted in the opening words of this verse, to serve as a warning for the Israelites. The Prophet meant to be raised from among the brethren of the Israelites was to be no ordinary soul. He was to be a World-Reformer ordained to bring the eternal Law for mankind whose entire future depended on him and, therefore, his slaying was equivalent to the slaying of the whole of mankind, and the preservation of his life was, as it were, the preservation of the life of the whole of mankind. This great soul had killed no person, nor had it created disorder in the land.
The advent of this Prophet was foretold in the Bible (Deut. 18:18-22), and therein it was also announced that God would demand requital of those who did not hearken to this Prophet.
a
7:102; 9:70; 14:10; 40:23.
740
What is hinted at in the verse is that an incident similar to that of the two sons of Adam mentioned here but of much greater import was to take place later. There was to appear among the brethren of the Israelites a Prophet. This fact was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The Prophet was to be no ordinary soul. He was to be a World-Reformer, ordained to bring the eternal Law for all mankind whose entire future depended on him, and therefore slaying him was equivalent to slaying the whole of mankind, and the preservation of his life was, as it were, the preservation of the whole of mankind.
إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
9:107.
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
9:107.
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
9:107.
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
a
9:107.
374
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
5
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
a
9:107.
669
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
b
9:107.
741
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ ۚ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا ۚ وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ۚ كُلَّمَآ أَوْقَدُوا۟ نَارًا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ ۚ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا ۚ وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
a
3:56; 5:15.
b
2:18.
f
3:182; 36:48.
g
5:69.
a
3:182; 36:48.
b
5:69.
c
3:56; 5:15.
d
2:18.
695
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
b
3:182; 36:48.
c
5:69.
d
3:56; 5:15.
e
2:18.
767
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
768
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
769
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِى ٱلْأَرْضِ وَفَسَادٌ كَبِيرٌ
如果穆斯林不遵守这一原则, 那么, 大地上就会有压迫、暴政和骚乱。
If this principle is not observed by Muslims, there will be oppression, tyranny and disturbance in the land.
Commentary:
The pronoun "it" in تفعلوه (if you do it not) refers to what has been said in the previous verse, i.e. helping oppressed Muslims as well as fulfilling compacts with non-Muslims. The verse purports to say that if this teaching is not observed by Muslims, the result will be oppression and disturbance in the earth.
554
如果穆斯林不遵守这一原则, 那么, 大地上就会有压迫、暴政和骚乱。
1161
Commentary:
The pronoun "it" in تفعلوه (if you do it not) refers to what has been said in the previous verse, i.e. helping oppressed Muslims as well as fulfilling compacts with non-Muslims. The verse purports to say that if this teaching is not observed by Muslims, the result will be oppression and disturbance in the earth.
1148
If this principle is not observed by Muslims, there will be oppression, tyranny and disturbance in the land.
فَلَوْلَا كَانَ مِنَ ٱلْقُرُونِ مِن قَبْلِكُمْ أُو۟لُوا۟ بَقِيَّةٍ يَنْهَوْنَ عَنِ ٱلْفَسَادِ فِى ٱلْأَرْضِ إِلَّا قَلِيلًا مِّمَّنْ أَنجَيْنَا مِنْهُمْ ۗ وَٱتَّبَعَ ٱلَّذِينَ ظَلَمُوا۟ مَآ أُتْرِفُوا۟ فِيهِ وَكَانُوا۟ مُجْرِمِينَ
13:34.
13:34.
13:34.
Important Words:
اولوا بقیة (persons possessed of understanding). بقیة it is derived from بقی which means, he or it remained, lasted, endured and was or became permanent or perpetual. They say بقی من الشیء بقیة i.e. a remnant, relic or residue of the thing retained. The Arabs say فلان من بقیة القوم i.e. such a one is of the best of people, for it is the best that lasts. اولوا بقیة means, persons possessed of excellence, or persons possessing a relic of judgement and intelligence, or persons of understanding and discrimination, or persons possessing a quality of watching or observing and, hence, of guarding and preserving (Lane & Aqrab). See also 11:87.
اترفوا (they were afforded ease and comfort) is derived from ترف which means, he enjoyed or led a plentiful and a pleasant or an easy and delicate life; or a life of ease and plenty. They say اترفه المال i.e. wealth made him behave exorbitantly; or to be excessively disobedient or rebellious; or to exalt himself; be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing. اترف الرجل means, the man persisted in, resolved upon, transgression, wrongdoing and deviation from the right way (Lane & Aqrab).
Commentary:
This verse makes a fleeting reference to a serious but general mistake. It purports to say that, when experience had shown that man has a tendency to become corrupt, why did not the wise men among past generations recognize this responsibility about their own people and at the outset warn them of the evil consequences of their bad deeds and thus nip the evil in the bud. But instead of doing this they allowed the evil to grow, with the result that their people became totally corrupt and depraved. These people, instead of learning a lesson from the fate of their predecessors, lost themselves in pursuit of the paltry things of the world and the result was that they ranged themselves with wrongdoers and became estranged from God.
c
13:34.
b
13:34.
1497
Important Words:
اولوا بقیة (persons possessed of understanding). بقیة it is derived from بقی which means, he or it remained, lasted, endured and was or became permanent or perpetual. They say بقی من الشیء بقیة i.e. a remnant, relic or residue of the thing retained. The Arabs say فلان من بقیة القوم i.e. such a one is of the best of people, for it is the best that lasts. اولوا بقیة means, persons possessed of excellence, or persons possessing a relic of judgement and intelligence, or persons of understanding and discrimination, or persons possessing a quality of watching or observing and, hence, of guarding and preserving (Lane & Aqrab). See also 11:87.
اترفوا (they were afforded ease and comfort) is derived from ترف which means, he enjoyed or led a plentiful and a pleasant or an easy and delicate life; or a life of ease and plenty. They say اترفه المال i.e. wealth made him behave exorbitantly; or to be excessively disobedient or rebellious; or to exalt himself; be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing. اترف الرجل means, the man persisted in, resolved upon, transgression, wrongdoing and deviation from the right way (Lane & Aqrab).
Commentary:
This verse makes a fleeting reference to a serious but general mistake. It purports to say that, when experience had shown that man has a tendency to become corrupt, why did not the wise men among past generations recognize this responsibility about their own people and at the outset warn them of the evil consequences of their bad deeds and thus nip the evil in the bud. But instead of doing this they allowed the evil to grow, with the result that their people became totally corrupt and depraved. These people, instead of learning a lesson from the fate of their predecessors, lost themselves in pursuit of the paltry things of the world and the result was that they ranged themselves with wrongdoers and became estranged from God.
b
13:34.
وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْءَاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ
Commentary:
Islam does not view with favour such flight from the world as Christianity inculcates among its votaries. One should not deny one’s portion of the good things of the world. As a matter of fact at another place in the Quran the believers are enjoined to pray to God "to grant them the good things of this world as well as the good things of the world to come" (2:202), only the pursuit of the good things of this world should not make one neglect the seeking of the good things of the Hereafter. Islam is not a religion of monks and recluses but of pious and righteous men of the world.
2931
Commentary:
Islam does not view with favour such flight from the world as Christianity inculcates among its votaries. One should not deny one’s portion of the good things of the world. As a matter of fact at another place in the Quran the believers are enjoined to pray to God "to grant them the good things of this world as well as the good things of the world to come" (2:202), only the pursuit of the good things of this world should not make one neglect the seeking of the good things of the Hereafter. Islam is not a religion of monks and recluses but of pious and righteous men of the world.
تِلْكَ ٱلدَّارُ ٱلْءَاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا ۚ وَٱلْعَٰقِبَةُ لِلْمُتَّقِينَ
7:170; 16:31.
7:170; 16:31.
7:170; 16:31.
b
7:170; 16:31.
b
7:170; 16:31.
b
7:170; 16:31.
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
یہاں لام عاقبت کا ہے۔
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
996
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
3
یہاں لام عاقبت کا ہے۔
3020
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
2291
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
وَقَالَ فِرْعَوْنُ ذَرُونِىٓ أَقْتُلْ مُوسَىٰ وَلْيَدْعُ رَبَّهُۥٓ ۖ إِنِّىٓ أَخَافُ أَن يُبَدِّلَ دِينَكُمْ أَوْ أَن يُظْهِرَ فِى ٱلْأَرْضِ ٱلْفَسَادَ
20:64; 26:36.
یعنی اب میں موسٰیؑ کے قتل پر تُلا ہوا ہوں۔ اس کے خلاف مجھے کوئی مشورہ نہ دو۔
20:64; 26:36.
7:128; 20:64; 26:36.
Commentary:
In the pride of his material wealth and power Pharaoh challenges Moses to call upon his God to save him, if He can, from his clutches, as he is determined to exterminate him and his mission. The words, "Leave me alone that I may kill Moses," mean, "I am determined to kill Moses and will accept no advice to spare his life."
c
20:64; 26:36.
3
یعنی اب میں موسٰیؑ کے قتل پر تُلا ہوا ہوں۔ اس کے خلاف مجھے کوئی مشورہ نہ دو۔
b
7:128; 20:64; 26:36.
3514
Commentary:
In the pride of his material wealth and power Pharaoh challenges Moses to call upon his God to save him, if He can, from his clutches, as he is determined to exterminate him and his mission. The words, "Leave me alone that I may kill Moses," mean, "I am determined to kill Moses and will accept no advice to spare his life."
c
20:64; 26:36.