Ruku 215 ع
Section 215 of 556 • 7 Verses
۞ أَلَمْ تَرَ إِلَى ٱلَّذِينَ بَدَّلُوا۟ نِعْمَتَ ٱللَّهِ كُفْرًا وَأَحَلُّوا۟ قَوْمَهُمْ دَارَ ٱلْبَوَارِ
2:212.
2:212.
2:212.
Commentary:
By "Allah’s favour" is here meant Divine revelation, referred to in the previous verse as "a firmly established word." God bestowed this favour upon the people, but the return they made was to become ungrateful and also ruin themselves by denying it.
a
2:212.
a
2:212.
1683
Commentary:
By "Allah’s favour" is here meant Divine revelation, referred to in the previous verse as "a firmly established word." God bestowed this favour upon the people, but the return they made was to become ungrateful and also ruin themselves by denying it.
a
2:212.
جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ ٱلْقَرَارُ
Commentary:
The denial of "the good tree" (v. 25) inevitably leads to ruin and into the burning fire, which such people will get in place of a resting place.
1684
Commentary:
The denial of "the good tree" (v. 25) inevitably leads to ruin and into the burning fire, which such people will get in place of a resting place.
وَجَعَلُوا۟ لِلَّهِ أَندَادًا لِّيُضِلُّوا۟ عَن سَبِيلِهِۦ ۗ قُلْ تَمَتَّعُوا۟ فَإِنَّ مَصِيرَكُمْ إِلَى ٱلنَّارِ
2:23; 13:34.
47:13; 77:47.
Important Words:
انداد (rivals) is the plural of ند which means the like of a thing particularly when it is opposed to it (Aqrab). See also 2:23.
Commentary:
The word اندادا (rivals), applied to those things that are taken as objects of worship instead of the true God, is used in this verse not because these gods or idols were actually opposed to God, or because the idolaters looked upon them as opposed to God, but because the very existence of such idols or gods is opposed to the dignity of God. The verse means that, after having rejected the Word of God, idolaters have taken to such foolish things as the worship of false deities in preference to the Living and Almighty God.
b
2:23; 13:34.
c
47:13; 77:47.
b
2:23; 13:34.
c
47:13; 77:47.
1685
Important Words:
انداد (rivals) is the plural of ند which means the like of a thing particularly when it is opposed to it (Aqrab). See also 2:23.
Commentary:
The word اندادا (rivals), applied to those things that are taken as objects of worship instead of the true God, is used in this verse not because these gods or idols were actually opposed to God, or because the idolaters looked upon them as opposed to God, but because the very existence of such idols or gods is opposed to the dignity of God. The verse means that, after having rejected the Word of God, idolaters have taken to such foolish things as the worship of false deities in preference to the Living and Almighty God.
b
2:23; 13:34.
c
47:13; 77:47.
قُل لِّعِبَادِىَ ٱلَّذِينَ ءَامَنُوا۟ يُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُنفِقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خِلَٰلٌ
2:275; 13:23; 16:76.
2:255; 43:68.
Commentary:
The verse purports to say that if believers desire the "good tree" (v. 25) to yield its fruit soon, they should faithfully observe the Divine commandment regarding the saying of Prayers and the spending of a part of their property in the cause of God, both secretly and openly.
d
2:275; 13:23; 16:76.
e
2:255; 43:68.
a
2:275; 13:23; 16:76.
b
2:255; 43:68.
1686
Commentary:
The verse purports to say that if believers desire the "good tree" (v. 25) to yield its fruit soon, they should faithfully observe the Divine commandment regarding the saying of Prayers and the spending of a part of their property in the cause of God, both secretly and openly.
d
2:275; 13:23; 16:76.
e
2:255; 43:68.
ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ وَسَخَّرَ لَكُمُ ٱلْفُلْكَ لِتَجْرِىَ فِى ٱلْبَحْرِ بِأَمْرِهِۦ ۖ وَسَخَّرَ لَكُمُ ٱلْأَنْهَٰرَ
2:23; 20:54; 22:64; 35:28.
22:66; 43:14; 45:13.
2:23; 13:18; 20:54; 22:64; 35:28.
22:66; 43:14; 45:13.
Commentary:
See under next verse.
f
2:23; 20:54; 22:64; 35:28.
g
22:66; 43:14; 45:13.
c
2:23; 13:18; 20:54; 22:64; 35:28.
d
22:66; 43:14; 45:13.
1687
Commentary:
See under next verse.
f
2:23; 20:54; 22:64; 35:28.
g
22:66; 43:14; 45:13.
وَسَخَّرَ لَكُمُ ٱلشَّمْسَ وَٱلْقَمَرَ دَآئِبَيْنِ ۖ وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ
7:55; 13:3; 16:13; 39:6.
7:55; 13:3; 16:13; 39:6.
7:55; 13:3; 16:13; 39:6.
Important Words:
دائبین (performing their work constantly) is derived from دأب. They say دأب فی العمل i.e. he exerted himself in the work and was constant in it. دائب means he who works hard and constantly. The term الدائبان is also applied to the night and day which go round so regularly (Aqrab). See also 3:12.
Commentary:
In this and the preceding verses the Quran has enumerated some of the favours of God. Its object in doing so is, firstly, to point out that all things have been created for the use of man. If he has been foolish enough to take them as objects of worship, rather than put them to the use for which they have been created, he would be deprived of their benefits.
Secondly, as these blessings come from God so naturally they will be given to those who act upon the Word of God and lead righteous lives. So it actually happened, because the entire universe stood up like a servant to help the cause of Islam.
The verse also warns Muslims that they should not look upon God’s gifts as their personal and private property but should let their fellow beings share in them, because the things created by God are meant for "you all" and all the creatures of God are entitled to a share in them. They are not meant to be enjoyed by particular individuals or particular classes or communities.
h
7:55; 13:3; 16:13; 39:6.
e
7:55; 13:3; 16:13; 39:6.
1688
Important Words:
دائبین (performing their work constantly) is derived from دأب. They say دأب فی العمل i.e. he exerted himself in the work and was constant in it. دائب means he who works hard and constantly. The term الدائبان is also applied to the night and day which go round so regularly (Aqrab). See also 3:12.
Commentary:
In this and the preceding verses the Quran has enumerated some of the favours of God. Its object in doing so is, firstly, to point out that all things have been created for the use of man. If he has been foolish enough to take them as objects of worship, rather than put them to the use for which they have been created, he would be deprived of their benefits.
Secondly, as these blessings come from God so naturally they will be given to those who act upon the Word of God and lead righteous lives. So it actually happened, because the entire universe stood up like a servant to help the cause of Islam.
The verse also warns Muslims that they should not look upon God’s gifts as their personal and private property but should let their fellow beings share in them, because the things created by God are meant for "you all" and all the creatures of God are entitled to a share in them. They are not meant to be enjoyed by particular individuals or particular classes or communities.
a
7:55; 13:3; 16:13; 39:6.
وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِن تَعُدُّوا۟ نِعْمَتَ ٱللَّهِ لَا تُحْصُوهَآ ۗ إِنَّ ٱلْإِنسَٰنَ لَظَلُومٌ كَفَّارٌ
16:19.
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
16:19.
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
i
16:19.
649
“你们向他要求” 这几个词指示: 人性要求已经完全得到满足。安拉为满足人性的一切恳请和要求业已作了充分的准备。
a
16:19.
1689
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
b
16:19.
1467
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.