ROOT س ل ط
39 verses • 10 derived words
📖 Lane's Lexicon
Classical definitions for root سلط
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 39 verses containing words derived from "s l T".
سَنُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ بِمَآ أَشْرَكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا ۖ وَمَأْوَىٰهُمُ ٱلنَّارُ ۚ وَبِئْسَ مَثْوَى ٱلظَّٰلِمِينَ
8:13; 59:3.
8:13; 59:3.
Idolatry springs from superstition and fear; and one possessed of superstition and fear can never be truly brave.
8:13; 59:3.
Commentary:
The words, because they associate partners with Allah, signify that he who associates gods with Allah can never be truly brave, for he lacks complete devotion to anyone. It is only complete devotion that can inspire a person to make sacrifices. As a believer is completely devoted to the One God, therefore, he is ever ready to make every kind of sacrifice in His cause.
Moreover, it is through lack of perseverance that idolaters go from one god to another, and perseverance is an essential concomitant of bravery. Where there is no perseverance, there is no bravery. Again, idolaters are rebels in setting up gods with Allah and a rebel’s heart is never at rest; and a heart that is not at ease cannot be brave. Yet again, polytheism springs from superstitious fear and one possessed of that sort of fear can never be truly brave.
It should, however, be remembered that it is only relative bravery that is meant here; otherwise, even among idolaters and polytheists, there are men who possess bravery and courage, but their courage and bravery is inferior to that of true believers who put faith in One God and believe in His great powers and in the life after death.
b
8:13; 59:3.
c
8:13; 59:3.
434
Commentary:
The words, because they associate partners with Allah, signify that he who associates gods with Allah can never be truly brave, for he lacks complete devotion to anyone. It is only complete devotion that can inspire a person to make sacrifices. As a believer is completely devoted to the One God, therefore, he is ever ready to make every kind of sacrifice in His cause.
Moreover, it is through lack of perseverance that idolaters go from one god to another, and perseverance is an essential concomitant of bravery. Where there is no perseverance, there is no bravery. Again, idolaters are rebels in setting up gods with Allah and a rebel’s heart is never at rest; and a heart that is not at ease cannot be brave. Yet again, polytheism springs from superstitious fear and one possessed of that sort of fear can never be truly brave.
It should, however, be remembered that it is only relative bravery that is meant here; otherwise, even among idolaters and polytheists, there are men who possess bravery and courage, but their courage and bravery is inferior to that of true believers who put faith in One God and believe in His great powers and in the life after death.
d
8:13; 59:3.
498
Idolatry springs from superstition and fear; and one possessed of superstition and fear can never be truly brave.
إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَٰتِلُوكُمْ أَوْ يُقَٰتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَٰتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا
یعنی ایک طرف تو وہ معاہدین میں سے ہوں دوسری طرف وہ تم سے بھی جنگ نہ کریں اور بوجہ معاہدین میں سے ہونے کے اپنی قوم سے بھی جنگ نہ کریں۔
Important Words:
یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).
سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).
Commentary:
The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.
4
یعنی ایک طرف تو وہ معاہدین میں سے ہوں دوسری طرف وہ تم سے بھی جنگ نہ کریں اور بوجہ معاہدین میں سے ہونے کے اپنی قوم سے بھی جنگ نہ کریں۔
559
Important Words:
یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).
سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).
Commentary:
The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.
سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ وَيَكُفُّوٓا۟ أَيْدِيَهُمْ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُو۟لَٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَٰنًا مُّبِينًا
33:15.
اوپر کی آیت میں معاہدین کا ذکر تھا۔ اس آیت میں منافقوں کا ذکر ہے۔ پس سلوک کا فرق حالات کی وجہ سے ہے۔
33:15.
9:5.
The reference seems to be to the two tribes, Asad and Ghatfan who had no treaty of alliance with the Muslims. They played a double game and awaited their opportunity. When invited by their people to join them in fighting against the Muslims, they readily accepted the invitation. The directions contained in these verses come into operation when a virtual state of war exists and danger stalks along the land.
By Fitnah is here meant, war with the Muslims.
33:15.
9:5.
Important Words:
ارکسوا (fall headlong) is in the passive voice and the right translation of it would be, "are made to fall headlong", or "are overthrown" etc. but for the sake of clearness the word has been translated here in the active voice. ارکسوا is formed from رکس. They say رکس الشیء i.e. he turned the thing over or upside down. ارکس الشیء means, he turned the thing to its former state; he turned or threw it over upon its head; he reversed it or turned it back; he made the first part of it to be the last. أرکس الله عدوك means, may God turn thine enemy upon his head; or may He overthrow him or change or reverse his condition (Lane & Aqrab).
الفتنة (hostility) generally meaning, (1) persecution, (2) mischief, (3) discord and dissension, (4) civil war, etc., also means war, i.e. hostility (Lane). See also 2:192.
سلطان (authority) is the noun-infinitive from سلط which means, he or it overcame, prevailed or predominated; he became firm or established in superior power; he possessed power or dominion or sovereignty; he was or became sharp; it was or became hard or strong; he was or became chaste or perspicuous in speech, or eloquent and sharp in tongue. They say قد جعلت لك سلطانا علی اخذ حقی من فلان i.e. I have given you the power or authority to take my dues from such a one. سلطان means, strength, might, force or power; predominance; power or authority; the sovereign or ruling power; king or ruler; sharpness; hardness; proof or argument; evidence; plea (Lane & Aqrab).
Commentary:
The reference in this verse is to those people who had no alliance with Muslims or any tribe having an alliance with them. They were time-servers who awaited their opportunity. The difference between these people and those mentioned in the previous verse is that the latter had some sort of alliance with this or that party though they did not
possess the strength to assert themselves, while the former only sought security by deceitful means and hastened to make common cause with the enemies of Islam whenever invited to do so. Fighting was enjoined against this class of people, unless they entered into a treaty of peace with Muslims and loyally observed its terms.
a
33:15.
1
اوپر کی آیت میں معاہدین کا ذکر تھا۔ اس آیت میں منافقوں کا ذکر ہے۔ پس سلوک کا فرق حالات کی وجہ سے ہے۔
a
33:15.
b
9:5.
560
Important Words:
ارکسوا (fall headlong) is in the passive voice and the right translation of it would be, "are made to fall headlong", or "are overthrown" etc. but for the sake of clearness the word has been translated here in the active voice. ارکسوا is formed from رکس. They say رکس الشیء i.e. he turned the thing over or upside down. ارکس الشیء means, he turned the thing to its former state; he turned or threw it over upon its head; he reversed it or turned it back; he made the first part of it to be the last. أرکس الله عدوك means, may God turn thine enemy upon his head; or may He overthrow him or change or reverse his condition (Lane & Aqrab).
الفتنة (hostility) generally meaning, (1) persecution, (2) mischief, (3) discord and dissension, (4) civil war, etc., also means war, i.e. hostility (Lane). See also 2:192.
سلطان (authority) is the noun-infinitive from سلط which means, he or it overcame, prevailed or predominated; he became firm or established in superior power; he possessed power or dominion or sovereignty; he was or became sharp; it was or became hard or strong; he was or became chaste or perspicuous in speech, or eloquent and sharp in tongue. They say قد جعلت لك سلطانا علی اخذ حقی من فلان i.e. I have given you the power or authority to take my dues from such a one. سلطان means, strength, might, force or power; predominance; power or authority; the sovereign or ruling power; king or ruler; sharpness; hardness; proof or argument; evidence; plea (Lane & Aqrab).
Commentary:
The reference in this verse is to those people who had no alliance with Muslims or any tribe having an alliance with them. They were time-servers who awaited their opportunity. The difference between these people and those mentioned in the previous verse is that the latter had some sort of alliance with this or that party though they did not
possess the strength to assert themselves, while the former only sought security by deceitful means and hastened to make common cause with the enemies of Islam whenever invited to do so. Fighting was enjoined against this class of people, unless they entered into a treaty of peace with Muslims and loyally observed its terms.
a
33:15.
b
9:5.
647
The reference seems to be to the two tribes, Asad and Ghatfan who had no treaty of alliance with the Muslims. They played a double game and awaited their opportunity. When invited by their people to join them in fighting against the Muslims, they readily accepted the invitation. The directions contained in these verses come into operation when a virtual state of war exists and danger stalks along the land.
648
By Fitnah is here meant, war with the Muslims.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا۟ لِلَّهِ عَلَيْكُمْ سُلْطَٰنًا مُّبِينًا
3:29, 119; 4:140.
3:29, 119; 4:140.
3:29, 119; 4:140.
Commentary:
He who makes friends with disbelievers when believers are engaged in a life-and-death struggle with them, helps the cause of disbelief against Islam and is thus sure to draw upon himself the wrath of God.
The expression, in preference to believers, is added to heighten the folly of the act.
d
3:29, 119; 4:140.
a
3:29, 119; 4:140.
608
Commentary:
He who makes friends with disbelievers when believers are engaged in a life-and-death struggle with them, helps the cause of disbelief against Islam and is thus sure to draw upon himself the wrath of God.
The expression, in preference to believers, is added to heighten the folly of the act.
c
3:29, 119; 4:140.
يَسْـَٔلُكَ أَهْلُ ٱلْكِتَٰبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَٰبًا مِّنَ ٱلسَّمَآءِ ۚ فَقَدْ سَأَلُوا۟ مُوسَىٰٓ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوٓا۟ أَرِنَا ٱللَّهَ جَهْرَةً فَأَخَذَتْهُمُ ٱلصَّٰعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ ٱتَّخَذُوا۟ ٱلْعِجْلَ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَءَاتَيْنَا مُوسَىٰ سُلْطَٰنًا مُّبِينًا
اہل کتاب میں مسیحی اور یہودی دونوں شامل ہیں۔ مگر اس جگہ اہل کتاب سے مراد صرف یہودی ہیں کیونکہ آگے یہ ذکر آتا ہے کہ وہ حضرت مریمؑ پر بہتان باندھتے تھے اور انہوں نے حضرت مسیحؑ کو صلیب پر لٹکا کر مارنے کی کوشش کی اور یہ کام یہود کا تھا مسیحیوں کا نہیں تھا۔
2:109.
2:56.
2:52, 93; 7:149, 153.
See {96}.
2:109.
2:56.
2:52, 93; 7:149, 153.
Important Words:
For the meaning of صاعقة (destructive punishment) see 2:56.
Commentary:
For an explanation of the words "show us Allah openly" see 2:56.
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
2
اہل کتاب میں مسیحی اور یہودی دونوں شامل ہیں۔ مگر اس جگہ اہل کتاب سے مراد صرف یہودی ہیں کیونکہ آگے یہ ذکر آتا ہے کہ وہ حضرت مریمؑ پر بہتان باندھتے تھے اور انہوں نے حضرت مسیحؑ کو صلیب پر لٹکا کر مارنے کی کوشش کی اور یہ کام یہود کا تھا مسیحیوں کا نہیں تھا۔
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
617
Important Words:
For the meaning of صاعقة (destructive punishment) see 2:56.
Commentary:
For an explanation of the words "show us Allah openly" see 2:56.
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
693
See {96}.
وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ عَلَيْكُمْ سُلْطَٰنًا ۚ فَأَىُّ ٱلْفَرِيقَيْنِ أَحَقُّ بِٱلْأَمْنِ ۖ إِن كُنتُمْ تَعْلَمُونَ
7:34; 22:72.
This and the preceding two verses definitely show that the incident related in vv. 77-79 was deliberately used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had drunk deep at the fount of Divine love and knowledge.
7:34; 22:72.
a
9:94; 13:10; 23:93; 39:47; 59:23.
434
这一节经文与上两节经文明确地表明, 77-79节经文中有关的那一件事是伊布拉欣故意用来作为论证的; 不然的话, 他自己怎么是一个坚定的一神论者而且畅饮了安拉热爱和知识的源泉?
b
7:34; 22:72.
a
7:34; 22:72.
867
This and the preceding two verses definitely show that the incident related in vv. 77-79 was deliberately used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had drunk deep at the fount of Divine love and knowledge.
قُلْ إِنَّمَا حَرَّمَ رَبِّىَ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَٱلْإِثْمَ وَٱلْبَغْىَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
عربی کا محاورہ ہے ’’ان میں سے ظاہر ہوں یا چھپے‘‘ لیکن اردو میں کہتے ہیں ’’خواہ ظاہر ہوں یا چھپے‘‘ ہم نے اردو محاورہ کے مطابق ترجمہ کیا ہے۔ کیونکہ دونوں کا مفہوم ایک ہے۔
6:152.
3:152; 7:72; 22:72.
Commentary:
The verse draws our attention to the purity of Divine teachings by pointing out that all evil things are forbidden by Islam. But at the same time it reminds the reader that there are certain things the evil of which is generally hidden from men. These, too, are forbidden and most of them have been mentioned by the Holy Prophet.
The verse next proceeds to explain what it means by فواحش (foul deeds). It divides them into three classes: (1) اثم (the sin of disobedience or of falling short in the performance of a duty), and بغی (transgression, i.e. exceeding the proper bounds); (2) شرك (associating with God that for which He has sent down no authority). The فواحش (foul deeds) of this class mean idolatrous beliefs and polytheistic ideals. (3) "That you say against Allah what you do not know." By the فواحش of this class are meant the false and evil words we utter. Thus we are enjoined to be pure not only in thought but also in word and deed.
a
3:152; 7:72; 22:72.
f
6:152.
1
عربی کا محاورہ ہے ’’ان میں سے ظاہر ہوں یا چھپے‘‘ لیکن اردو میں کہتے ہیں ’’خواہ ظاہر ہوں یا چھپے‘‘ ہم نے اردو محاورہ کے مطابق ترجمہ کیا ہے۔ کیونکہ دونوں کا مفہوم ایک ہے۔
b
6:152.
c
3:152; 7:72; 22:72.
934
Commentary:
The verse draws our attention to the purity of Divine teachings by pointing out that all evil things are forbidden by Islam. But at the same time it reminds the reader that there are certain things the evil of which is generally hidden from men. These, too, are forbidden and most of them have been mentioned by the Holy Prophet.
The verse next proceeds to explain what it means by فواحش (foul deeds). It divides them into three classes: (1) اثم (the sin of disobedience or of falling short in the performance of a duty), and بغی (transgression, i.e. exceeding the proper bounds); (2) شرك (associating with God that for which He has sent down no authority). The فواحش (foul deeds) of this class mean idolatrous beliefs and polytheistic ideals. (3) "That you say against Allah what you do not know." By the فواحش of this class are meant the false and evil words we utter. Thus we are enjoined to be pure not only in thought but also in word and deed.
b
6:152.
c
3:152; 7:72; 22:72.
قَالَ قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ ۖ أَتُجَٰدِلُونَنِى فِىٓ أَسْمَآءٍ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّا نَزَّلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ
3:152; 7:34; 22:72; 53:24.
10:21, 103; 11:123.
3:152; 7:34; 22:72; 53:24.
10:21,103; 11:123.
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
b
3:152; 7:34; 22:72; 53:24.
c
10:21,103; 11:123.
970
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا ۗ سُبْحَٰنَهُۥ ۖ هُوَ ٱلْغَنِىُّ ۖ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ إِنْ عِندَكُم مِّن سُلْطَٰنٍۭ بِهَٰذَآ ۚ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
2:117; 4:172; 9:31; 17:112; 18:5, 6.
یعنی مسلمان۔
2:117; 4:172; 9:31; 17:112; 18:5, 6.
(a) God is immune to the laws of decay and death and therefore requires no son to continue His work. (b) Being Self-Sufficient He needs no son to help Him in conducting the affairs of the universe. (c) The doctrine is based on no sound ground and does not go beyond mere idle philosophical surmises and conjectures. This is the significance of this verse.
2:117; 4:172; 9:31; 17:112; 18:5, 6.
Commentary:
In v. 67, it had been hinted that in the false doctrines of disbelievers lie hidden the seeds of their destruction. In the present verse, the Quran proceeds to refute the doctrine of the plurality of gods, the most heinous of all false beliefs, and of the various forms of this doctrine it selects the belief that God has a son. This doctrine differs from other known polytheistic dogmas in that, whereas in other forms of shirk, idolaters claim only that they can attain nearness to God through the instrumentality of their gods, by this doctrine a person is believed to be an actual partner in Godhead.
Four arguments have been given here in refutation of the doctrine that a person can be a Son of God. The first is contained in the words, Holy is He, which mean that God is free from all defects and imperfections. But the belief that God has a son presupposes the presence of carnal passions in Him as well as His being subject to the laws of decay and death, for only such beings or things are perpetuated in their progeny as are subject to decay and death. The earth, the sun and the moon, for instance, have no issue because they are above the familiar law of death and decay; but animals and plants wither and die. Therefore they produce their substitutes which take their place when they are gone. Thus the existence of the progeny of a thing presupposes its mortality.
The second argument is embodied in the words, He is Self-Sufficient, which mean that in His work of running the universe God does not need anybody’s help. Progeny, besides saving a person from extinction, helps him to carry on his work. But God being Self-Sufficient needs no helper in that respect either.
The third argument is contained in the sentence, To Him belongs whatever is in the heavens and whatever is in the earth. Sometimes one can make or originate a thing but lacks the power or ability to keep it in his possession or under his control and therefore needs assistance. But God does not need anybody’s help to keep the universe in His possession or under His control.
The fourth argument is implied in the expression, You have no authority for this, which signifies that the doctrine of the plurality of gods is based on no sound or solid ground. Its whole basis lies in the fancy and caprice of men. This fact alone constitutes an argument against this foolish doctrine. All efforts to find some real evidence in support of shirk, do not go beyond mere indulgence in idle philosophical discussion, and no real basis has so far been found for it.
The argument embodied in the words, Do you say against Allah what you know not?, is given in 13:34, in the words, Would you inform Him of what He does not know in the earth? The difference in the wording is due to the fact that in the verse under comment it is pointed out that shirk springs from the ignorance of man and is not based on any sound reasoning, while in 13:34 it is said that the doctrine of shirk involves the charge of ignorance on the part of God, for it means that He failed to know and make known the existence of gods and it was left to idolaters to disclose the godhead of their deities by the force of their own knowledge.
g
2:117; 4:172; 9:31; 17:112; 18:5, 6.
1
یعنی مسلمان۔
a
2:117; 4:172; 9:31; 17:112; 18:5, 6.
1344
Commentary:
In v. 67, it had been hinted that in the false doctrines of disbelievers lie hidden the seeds of their destruction. In the present verse, the Quran proceeds to refute the doctrine of the plurality of gods, the most heinous of all false beliefs, and of the various forms of this doctrine it selects the belief that God has a son. This doctrine differs from other known polytheistic dogmas in that, whereas in other forms of shirk, idolaters claim only that they can attain nearness to God through the instrumentality of their gods, by this doctrine a person is believed to be an actual partner in Godhead.
Four arguments have been given here in refutation of the doctrine that a person can be a Son of God. The first is contained in the words, Holy is He, which mean that God is free from all defects and imperfections. But the belief that God has a son presupposes the presence of carnal passions in Him as well as His being subject to the laws of decay and death, for only such beings or things are perpetuated in their progeny as are subject to decay and death. The earth, the sun and the moon, for instance, have no issue because they are above the familiar law of death and decay; but animals and plants wither and die. Therefore they produce their substitutes which take their place when they are gone. Thus the existence of the progeny of a thing presupposes its mortality.
The second argument is embodied in the words, He is Self-Sufficient, which mean that in His work of running the universe God does not need anybody’s help. Progeny, besides saving a person from extinction, helps him to carry on his work. But God being Self-Sufficient needs no helper in that respect either.
The third argument is contained in the sentence, To Him belongs whatever is in the heavens and whatever is in the earth. Sometimes one can make or originate a thing but lacks the power or ability to keep it in his possession or under his control and therefore needs assistance. But God does not need anybody’s help to keep the universe in His possession or under His control.
The fourth argument is implied in the expression, You have no authority for this, which signifies that the doctrine of the plurality of gods is based on no sound or solid ground. Its whole basis lies in the fancy and caprice of men. This fact alone constitutes an argument against this foolish doctrine. All efforts to find some real evidence in support of shirk, do not go beyond mere indulgence in idle philosophical discussion, and no real basis has so far been found for it.
The argument embodied in the words, Do you say against Allah what you know not?, is given in 13:34, in the words, Would you inform Him of what He does not know in the earth? The difference in the wording is due to the fact that in the verse under comment it is pointed out that shirk springs from the ignorance of man and is not based on any sound reasoning, while in 13:34 it is said that the doctrine of shirk involves the charge of ignorance on the part of God, for it means that He failed to know and make known the existence of gods and it was left to idolaters to disclose the godhead of their deities by the force of their own knowledge.
a
2:117; 4:172; 9:31; 17:112; 18:5, 6.
1277
(a) God is immune to the laws of decay and death and therefore requires no son to continue His work. (b) Being Self-Sufficient He needs no son to help Him in conducting the affairs of the universe. (c) The doctrine is based on no sound ground and does not go beyond mere idle philosophical surmises and conjectures. This is the significance of this verse.
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَٰتِنَا وَسُلْطَٰنٍ مُّبِينٍ
14:6; 40:24.
14:6; 40:24.
14:6; 23:46; 40:24.
Commentary:
As already stated, the present Surah discusses the history of only those Prophets whose peoples were ultimately destroyed. The present and the following few verses deal with Moses’ mission to Pharaoh and his people who rejected him and therefore met with destruction. The Surah makes no reference to the Israelites, for the obvious reason that they believed in Moses’ and became heirs to Divine blessings.
Incidentally, it may be noted here that the Biblical account of Moses as given in Exod. chapters 2, 3 & 4, differs from the Quranic description in several points:
1. According to the Bible, Moses was not cast into the river, but was concealed under a basket in the bushes by the side of the river (Exod. 2:3). According to the Quran, however, he was cast into the river (20:40). The name Moses, as explained in Exod. 2:10 supports the Quranic version, for Moses was so called because he "was saved from water." See also note under 2:54.
2. According to the Bible, the Egyptian who died at the hands of Moses was killed by him intentionally (Exod. 2:11,12), while according to the Quran, Moses did not strike the man with the intention of killing him. The man died only accidentally (28:16). Thus the Bible represents Moses as a wilful murderer, while the Quran acquits him of this heinous act.
3. According to the Bible, Moses saw two Hebrews quarrelling with each other (Exod. 2:13,14); while the Quran says that one was a Hebrew and the other an Egyptian (28:19).
4. The Quran differs from the Bible in the details of the incident at the well. The Bible says that there were as many as seven daughters of the priest of Midian at the well. (Exod. 2:16), while according to the Quran there were only two (28:24). Again, according to the Bible, the girls filled their troughs to water their father’s flock, but the shepherds came and drove them away (Exod. 2:16), while according to the Quran the girls kept themselves and their flock away owing to modesty (28:24). Again, the Bible represents Moses as standing up against the shepherds and helping the girls (Exod. 2:17), while according to the Quran, there was no standing up against the shepherds on the part of Moses; he only watered the flock of the girls (28:25).
5. According to the Bible, Moses was bidden to take his people out of Egypt without apprising Pharaoh of their flight. He is, in fact, represented as playing a trick on Pharaoh and deceiving him (Exod. 3:18). But the Quran represents him as being bidden by God to go to Pharaoh and ask him to let the children of Israel go with him (20:48).
6. According to the Bible, Moses bade the Israelite women to borrow from their Egyptian neighbours their ornaments, their gold, their silver and their raiment with a view to robbing them of their valuables (Exod. 3:22). According to the Quran, they were not bidden by God to take the ornaments from the Egyptians; they did so deceitfully and were themselves responsible for the deceit (20:88).
7. The hand of Moses, says the Bible, was white and its whiteness was due to leprosy (Exod. 4:6). According to the Quran his hand was indeed brightly white, but its whiteness was not due to any disease. It constituted a Divine sign (20:23).
8. The Bible represents Aaron not as a real brother of Moses or his brother from the side of his mother, but a brother in the sense that he was a member of the Levite family (Exod. 4:14). The Quran, however, represents him as a real brother of Moses, or at least his brother from the side of his mother (20:95).
9. According to the Bible, Aaron took part with the Israelites in taking the calf for an idol; nay, it even represents him as the very author of the calf-worship (Exod. 32:35). But the Quran exonerates him of this charge (20:91).
It is unnecessary to remark here that both reason and recent research in history agree that of the two versions the Quranic one is correct.
In fact, Christian writers themselves have admitted the inaccuracy of the Biblical account (Enc. Bri. under "Moses"). The writer of this article declares that a great part of the Hamurabi teaching has been incorporated in the Pentateuch. He also considers the Biblical account showing Aaron as having taken part in calf-worship as spurious and a later addition, and infers that there have been other similar interpolations in the Bible.
The word Harun (Aaron) has no significance in Hebrew. According to modern scholars, the name is to be found in the languages of North Arabia (Enc. Bri.). This shows that the Hebrews had, till then, some connection with Arabic, their original tongue.
e
14:6; 40:24.
b
14:6; 23:46; 40:24.
1477
Commentary:
As already stated, the present Surah discusses the history of only those Prophets whose peoples were ultimately destroyed. The present and the following few verses deal with Moses’ mission to Pharaoh and his people who rejected him and therefore met with destruction. The Surah makes no reference to the Israelites, for the obvious reason that they believed in Moses’ and became heirs to Divine blessings.
Incidentally, it may be noted here that the Biblical account of Moses as given in Exod. chapters 2, 3 & 4, differs from the Quranic description in several points:
1. According to the Bible, Moses was not cast into the river, but was concealed under a basket in the bushes by the side of the river (Exod. 2:3). According to the Quran, however, he was cast into the river (20:40). The name Moses, as explained in Exod. 2:10 supports the Quranic version, for Moses was so called because he "was saved from water." See also note under 2:54.
2. According to the Bible, the Egyptian who died at the hands of Moses was killed by him intentionally (Exod. 2:11,12), while according to the Quran, Moses did not strike the man with the intention of killing him. The man died only accidentally (28:16). Thus the Bible represents Moses as a wilful murderer, while the Quran acquits him of this heinous act.
3. According to the Bible, Moses saw two Hebrews quarrelling with each other (Exod. 2:13,14); while the Quran says that one was a Hebrew and the other an Egyptian (28:19).
4. The Quran differs from the Bible in the details of the incident at the well. The Bible says that there were as many as seven daughters of the priest of Midian at the well. (Exod. 2:16), while according to the Quran there were only two (28:24). Again, according to the Bible, the girls filled their troughs to water their father’s flock, but the shepherds came and drove them away (Exod. 2:16), while according to the Quran the girls kept themselves and their flock away owing to modesty (28:24). Again, the Bible represents Moses as standing up against the shepherds and helping the girls (Exod. 2:17), while according to the Quran, there was no standing up against the shepherds on the part of Moses; he only watered the flock of the girls (28:25).
5. According to the Bible, Moses was bidden to take his people out of Egypt without apprising Pharaoh of their flight. He is, in fact, represented as playing a trick on Pharaoh and deceiving him (Exod. 3:18). But the Quran represents him as being bidden by God to go to Pharaoh and ask him to let the children of Israel go with him (20:48).
6. According to the Bible, Moses bade the Israelite women to borrow from their Egyptian neighbours their ornaments, their gold, their silver and their raiment with a view to robbing them of their valuables (Exod. 3:22). According to the Quran, they were not bidden by God to take the ornaments from the Egyptians; they did so deceitfully and were themselves responsible for the deceit (20:88).
7. The hand of Moses, says the Bible, was white and its whiteness was due to leprosy (Exod. 4:6). According to the Quran his hand was indeed brightly white, but its whiteness was not due to any disease. It constituted a Divine sign (20:23).
8. The Bible represents Aaron not as a real brother of Moses or his brother from the side of his mother, but a brother in the sense that he was a member of the Levite family (Exod. 4:14). The Quran, however, represents him as a real brother of Moses, or at least his brother from the side of his mother (20:95).
9. According to the Bible, Aaron took part with the Israelites in taking the calf for an idol; nay, it even represents him as the very author of the calf-worship (Exod. 32:35). But the Quran exonerates him of this charge (20:91).
It is unnecessary to remark here that both reason and recent research in history agree that of the two versions the Quranic one is correct.
In fact, Christian writers themselves have admitted the inaccuracy of the Biblical account (Enc. Bri. under "Moses"). The writer of this article declares that a great part of the Hamurabi teaching has been incorporated in the Pentateuch. He also considers the Biblical account showing Aaron as having taken part in calf-worship as spurious and a later addition, and infers that there have been other similar interpolations in the Bible.
The word Harun (Aaron) has no significance in Hebrew. According to modern scholars, the name is to be found in the languages of North Arabia (Enc. Bri.). This shows that the Hebrews had, till then, some connection with Arabic, their original tongue.
d
14:6; 40:24.