Ruku 114 ع
Section 114 of 556 • 10 Verses
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٌ وَلَمْ تَكُن لَّهُۥ صَٰحِبَةٌ ۖ وَخَلَقَ كُلَّ شَىْءٍ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
2:118.
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
2:118.
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
445
وَلَدٌ (Waladun), وُلْدٌ (Wuldun) 或 وَلْدٌ (Waldun) 这一单词的意思是: 孩子、儿子、女儿, 或任何一个幼小的人; 许多孩子、儿子、女儿; 或年轻的人们; 也指子孙、后裔 (Lane)。人只是在有了妻子后才能有儿子。安拉没有配偶, 因此他不可能有儿子。而且, 由於安拉是一切事物的创造主, 而且具有完美的知识, 他不需要儿子来帮助他或继承他。
a
2:118.
844
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
886
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ خَٰلِقُ كُلِّ شَىْءٍ فَٱعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ
40:63.
13:17; 39:63.
Commentary:
God, being the Creator of all things and being Guardian over them, can alone be the true Deity. If there is anything which He has not created or of which He is not the guardian, then He cannot be perfect.
a
40:63.
b
13:17; 39:63.
a
40:63.
b
13:17; 39:63.
845
Commentary:
God, being the Creator of all things and being Guardian over them, can alone be the true Deity. If there is anything which He has not created or of which He is not the guardian, then He cannot be perfect.
a
40:63.
b
13:17; 39:63.
لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ
یعنی انسان اپنے علم کے زور سے اسے نہیں دیکھ سکتا۔ مگر خداتعالیٰ اپنے فضل سے اس کے پاس آکر جلوہ گر ہوتا ہے اور اس طرح انسان کو اس کی رؤیت ہوتی ہے۔
22:64; 67:15.
Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes.
22:64; 67:15.
Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose.
c
22:64; 67:15.
446
اَبْصَارْ (Absar) 是 بَصَرْ (Basar) 的复数, 意思是看见或理解。لَطِيْف (Latif) 的意思是, 不能理解的; 微妙的、难以捉摸的 (Lane和 تَاجْ, Taj)。这节经文的意思是, 只有人类的理智或推理而不借助於安拉的启示是不能理解安拉的。安拉是不能用肉眼看到的, 而是通过他派遣的先知或通过他的常德的作用向人类作启示的。安拉也可用精神的眼力来觉察。
1
یعنی انسان اپنے علم کے زور سے اسے نہیں دیکھ سکتا۔ مگر خداتعالیٰ اپنے فضل سے اس کے پاس آکر جلوہ گر ہوتا ہے اور اس طرح انسان کو اس کی رؤیت ہوتی ہے۔
c
22:64; 67:15.
846
Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose.
c
22:64; 67:15.
887
Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes.
قَدْ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِۦ ۖ وَمَنْ عَمِىَ فَعَلَيْهَا ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍ
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
7:204.
Basa’ir (plural of Basirah) means, proofs, arguments, signs, evidences (Lane).
Makes use of reason.
Shuts his eyes to truth and virtually becomes blind.
The duty of a Divine Prophet is confined to conveying what is revealed to him by God. It is not his business to compel people to accept it. Incidentally; the verse constitutes a refutation of the charge that Islam encourages or countenances the use of force for the propagation of its teaching.
7:204.
Commentary:
The word بصائر (proofs) also helps to explain the words, He reaches the eyes, occurring in the preceding verse and signifies that God reveals proofs by means of which man becomes able to know Him. By "proofs" is here meant the divine signs and evidences sent by God.
The words, whoever sees, mean, whoever makes use of his reason after proofs have been revealed to him by God. Similarly the words, whoever becomes blind, refer to such persons as shut their eyes to all truth and virtually make themselves blind.
The duty of the Holy Prophet described in the words, I am not a guardian over you, is only to convey what is revealed by God; it is not his responsibility to compel people to believe in God. Thus, the verse also provides a refutation of the baseless charge that Islam countenances compulsion in the propagation of religion.
d
7:204.
447
بَصَائِرْ (Basa’ir) 是 بَصِيْرَةْ (Basirah) 的复数, 其意思是, 证明、论证、迹象、明证 (Lane)。
448
使用推理或理智。
2
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
a
7:204.
847
Commentary:
The word بصائر (proofs) also helps to explain the words, He reaches the eyes, occurring in the preceding verse and signifies that God reveals proofs by means of which man becomes able to know Him. By "proofs" is here meant the divine signs and evidences sent by God.
The words, whoever sees, mean, whoever makes use of his reason after proofs have been revealed to him by God. Similarly the words, whoever becomes blind, refer to such persons as shut their eyes to all truth and virtually make themselves blind.
The duty of the Holy Prophet described in the words, I am not a guardian over you, is only to convey what is revealed by God; it is not his responsibility to compel people to believe in God. Thus, the verse also provides a refutation of the baseless charge that Islam countenances compulsion in the propagation of religion.
d
7:204.
888
Basa’ir (plural of Basirah) means, proofs, arguments, signs, evidences (Lane).
889
Makes use of reason.
890
Shuts his eyes to truth and virtually becomes blind.
891
The duty of a Divine Prophet is confined to conveying what is revealed to him by God. It is not his business to compel people to accept it. Incidentally; the verse constitutes a refutation of the charge that Islam encourages or countenances the use of force for the propagation of its teaching.
وَكَذَٰلِكَ نُصَرِّفُ ٱلْءَايَٰتِ وَلِيَقُولُوا۟ دَرَسْتَ وَلِنُبَيِّنَهُۥ لِقَوْمٍ يَعْلَمُونَ
7:59.
7:59.
7:59.
Important Words:
درست (thou hast learnt well) is derived from درس which means, it became effaced, erased or obliterated; or transitively, it effaced, erased or obliterated. درس الثوب means, the cloth became old and worn out. Similarly, درس الثوب means, he rendered the cloth old and worn out. درس الکتاب means, he read the book or he read it repeatedly so as to remember it; or he made it easy to remember by much reading; or he learnt or studied it (Lane).
Commentary:
The verse purports to say, "We have explained Our teachings in various ways with the result that believers have acquired perfect belief in them, while disbelievers have rejected them, saying, 'You have learnt these teachings from Jews and Christians and are now repeating them to us.'" The verb درست (thou hast learnt well) has thus been used here ironically. Taking the transitive meaning of درست the clause would mean that disbelievers reject the teachings, saying: "You have read or recited the signs and teachings you claim to have brought to us and we have heard them. That is enough; do not bother us any more."
In fact, whereas the teachings of the Quran benefit those who accept them, they serve the purpose of establishing the guilt of those who reject them so that they become answerable to God for their rejection.
e
7:59.
a
7:59.
848
Important Words:
درست (thou hast learnt well) is derived from درس which means, it became effaced, erased or obliterated; or transitively, it effaced, erased or obliterated. درس الثوب means, the cloth became old and worn out. Similarly, درس الثوب means, he rendered the cloth old and worn out. درس الکتاب means, he read the book or he read it repeatedly so as to remember it; or he made it easy to remember by much reading; or he learnt or studied it (Lane).
Commentary:
The verse purports to say, "We have explained Our teachings in various ways with the result that believers have acquired perfect belief in them, while disbelievers have rejected them, saying, 'You have learnt these teachings from Jews and Christians and are now repeating them to us.'" The verb درست (thou hast learnt well) has thus been used here ironically. Taking the transitive meaning of درست the clause would mean that disbelievers reject the teachings, saying: "You have read or recited the signs and teachings you claim to have brought to us and we have heard them. That is enough; do not bother us any more."
In fact, whereas the teachings of the Quran benefit those who accept them, they serve the purpose of establishing the guilt of those who reject them so that they become answerable to God for their rejection.
a
7:59.
ٱتَّبِعْ مَآ أُوحِىَ إِلَيْكَ مِن رَّبِّكَ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ وَأَعْرِضْ عَنِ ٱلْمُشْرِكِينَ
10:110; 33:3.
10:110; 33:3.
10:110; 33:3.
a
10:110; 33:3.
b
10:110; 33:3.
b
10:110; 33:3.
وَلَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكُوا۟ ۗ وَمَا جَعَلْنَٰكَ عَلَيْهِمْ حَفِيظًا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
39:42; 42:7; 88:23.
In His infinite wisdom God has made man a free agent. If at all He should have compelled the people He would certainly have compelled them to follow the truth; but in the interest of man himself it has not pleased God to use compulsion.
The words "guardian," "keeper" or "disposer of affairs" used for the Holy Prophet in the Qur’an are intended to signify that he is not responsible for the actions of other people.
39:42; 42:7; 88:23.
Commentary:
The Arabic words rendered as, if Allah had enforced His will, they would not have set up gods with God, do not, and indeed cannot, mean, as some may suppose, that the idolaters commit sins because God so wills. They only mean that God has made man a free agent in matters of faith and has not forced His will on him. If He had enforced His will and compelled man to believe and act rightly, man could not have gone against His will. But in His infinite wisdom, He has made man a free agent in this respect. The verse thus makes it clear that Allah does not compel any person to accept the truth but leaves it to his option. If He had thought of compelling the people, He would certainly have compelled them to follow the truth; but in the interests of man himself it has not pleased God to use compulsion.
The concluding words, We have not made thee a keeper over them, nor art thou over them a guardian, are also intended to echo the same truth, i.e. just as God does not compel man to accept the truth, the Holy Prophet also cannot compel anybody, for he is only a Messenger of God. The words حفیظ (keeper) and وکیل (guardian or disposer of affairs) are intended to signify that the Prophet is neither responsible for the actions of disbelievers nor is he the disposer of their affairs. For a fuller discussion of the words حفیظ and وکیل see 3:174 & 11:58.
b
39:42; 42:7; 88:23.
449
安拉以他无限的智慧把人作为自由的代理人。如果他要迫使人们的话, 他一定迫使他们服从真理; 但是为了人类本身的利益, 他就不愿意迫使他们。
450
“保护人”、“管理人”、或 “处理事务的人”, 都是 «古兰经» 中用来指称穆圣的那些字, 为的要说清他对别人的行动是不负有任何责任的。
3
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
c
39:42; 42:7; 88:23.
849
Commentary:
The Arabic words rendered as, if Allah had enforced His will, they would not have set up gods with God, do not, and indeed cannot, mean, as some may suppose, that the idolaters commit sins because God so wills. They only mean that God has made man a free agent in matters of faith and has not forced His will on him. If He had enforced His will and compelled man to believe and act rightly, man could not have gone against His will. But in His infinite wisdom, He has made man a free agent in this respect. The verse thus makes it clear that Allah does not compel any person to accept the truth but leaves it to his option. If He had thought of compelling the people, He would certainly have compelled them to follow the truth; but in the interests of man himself it has not pleased God to use compulsion.
The concluding words, We have not made thee a keeper over them, nor art thou over them a guardian, are also intended to echo the same truth, i.e. just as God does not compel man to accept the truth, the Holy Prophet also cannot compel anybody, for he is only a Messenger of God. The words حفیظ (keeper) and وکیل (guardian or disposer of affairs) are intended to signify that the Prophet is neither responsible for the actions of disbelievers nor is he the disposer of their affairs. For a fuller discussion of the words حفیظ and وکیل see 3:174 & 11:58.
c
39:42; 42:7; 88:23.
892
In His infinite wisdom God has made man a free agent. If at all He should have compelled the people He would certainly have compelled them to follow the truth; but in the interest of man himself it has not pleased God to use compulsion.
893
The words "guardian," "keeper" or "disposer of affairs" used for the Holy Prophet in the Qur’an are intended to signify that he is not responsible for the actions of other people.
وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
c
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
451
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
452
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
1
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
a
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
850
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
d
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
894
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
895
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا ۚ قُلْ إِنَّمَا ٱلْءَايَٰتُ عِندَ ٱللَّهِ ۖ وَمَا يُشْعِرُكُمْ أَنَّهَآ إِذَا جَآءَتْ لَا يُؤْمِنُونَ
یعنی ان کی پہلی بداعمالیاں جو انہیں ایمان سے محروم کردیں گی خداتعالیٰ کے پاس محفوظ ہیں جب وہ انہیں ظاہر کر دے گا تو تم کو معلوم ہو جائے گا کہ وہ کبھی ایمان نہیں لائیں گے جب تک دلوں کی اصلاح نہ کریں اور پرانی مشرکانہ عادتیں نہ چھوڑیں۔
Besides the meaning given in the text the latter part of the verse may be rendered as: "Surely, Signs are with Allah, and also that is with Allah which will make you know that when the Signs come, they will not believe."
Important Words:
انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).
Commentary:
The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the
particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.
2
یعنی ان کی پہلی بداعمالیاں جو انہیں ایمان سے محروم کردیں گی خداتعالیٰ کے پاس محفوظ ہیں جب وہ انہیں ظاہر کر دے گا تو تم کو معلوم ہو جائے گا کہ وہ کبھی ایمان نہیں لائیں گے جب تک دلوں کی اصلاح نہ کریں اور پرانی مشرکانہ عادتیں نہ چھوڑیں۔
851
Important Words:
انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).
Commentary:
The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the
particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.
896
Besides the meaning given in the text the latter part of the verse may be rendered as: "Surely, Signs are with Allah, and also that is with Allah which will make you know that when the Signs come, they will not believe."
وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
2:16.
2:16.
The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices.
13:32.
Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it.
a
2:16.
a
13:32.
852
Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it.
a
2:16.
897
The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices.