Ruku 320 ع
Section 320 of 556 • 35 Verses
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا تَعْبُدُونَ
6:75; 19:43; 21:53; 37:86, 87.
6:75; 19:43; 21:53; 37:86-87.
Commentary:
Throughout the Quran the name of Abraham has been associated with a vigorous campaign against idolatry. He seems to be the first uncompromising iconoclast of whose activities history has kept a record.
He preached against idolatry, even at the peril of his life and preached the Unity of God to his father, to his people and to the king of his country.
a
6:75; 19:43; 21:53; 37:86, 87.
c
6:75; 19:43; 21:53; 37:86-87.
2748
Commentary:
Throughout the Quran the name of Abraham has been associated with a vigorous campaign against idolatry. He seems to be the first uncompromising iconoclast of whose activities history has kept a record.
He preached against idolatry, even at the peril of his life and preached the Unity of God to his father, to his people and to the king of his country.
d
6:75; 19:43; 21:53; 37:86, 87.
2118
Throughout the Qur’an, Abraham has been associated with a vigorous campaign against idolatory. He seems to be the first uncompromising iconoclast of whose activities history has kept a record.
قَالُوا۟ نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَٰكِفِينَ
21:54.
21:54.
21:54.
b
21:54.
d
21:54.
e
21:54.
قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ
S 26:73
Commentary:
In this and the following verse Abraham gives two sound arguments against idolatry; (1) that the idols do not hear and answer the prayers of their votaries; and (2) that they possess no power to benefit or harm anyone. Of what use is that deity who does not possess these two basic attributes? Islam claims and enjoys this superiority over all other religions that the God Whom it presents to the world is a Living God Who answers the prayers of His servants and speaks to them. It is only in Islam that its righteous followers hear the sweet voice of God. This greatest Divine boon is now denied to the followers of all other faiths. This fact alone constitutes an unanswerable evidence of Islam being a living faith and other religions being devoid of life.
e
S 26:73
2749
Commentary:
In this and the following verse Abraham gives two sound arguments against idolatry; (1) that the idols do not hear and answer the prayers of their votaries; and (2) that they possess no power to benefit or harm anyone. Of what use is that deity who does not possess these two basic attributes? Islam claims and enjoys this superiority over all other religions that the God Whom it presents to the world is a Living God Who answers the prayers of His servants and speaks to them. It is only in Islam that its righteous followers hear the sweet voice of God. This greatest Divine boon is now denied to the followers of all other faiths. This fact alone constitutes an unanswerable evidence of Islam being a living faith and other religions being devoid of life.
أَوْ يَنفَعُونَكُمْ أَوْ يَضُرُّونَ
قَالُوا۟ بَلْ وَجَدْنَآ ءَابَآءَنَا كَذَٰلِكَ يَفْعَلُونَ
21:54; 43:24.
21:54; 43:24.
21:54; 43:24.
Commentary:
The verse refers to a stock argument of the deniers of all enlightened and progressive ideas. They find it convenient to take refuge behind the foolish plea that their forefathers were not less wise and therefore they would not depart from the precedent set by them. The habit of unthinkingly and thoughtlessly sticking to old ideas and practices has proved the spiritual undoing of many a people.
c
21:54; 43:24.
a
21:54; 43:24.
2750
Commentary:
The verse refers to a stock argument of the deniers of all enlightened and progressive ideas. They find it convenient to take refuge behind the foolish plea that their forefathers were not less wise and therefore they would not depart from the precedent set by them. The habit of unthinkingly and thoughtlessly sticking to old ideas and practices has proved the spiritual undoing of many a people.
a
21:54; 43:24.
قَالَ أَفَرَءَيْتُم مَّا كُنتُمْ تَعْبُدُونَ
21:67; 37:86, 87.
21:67; 37:86, 87.
21:67; 37:86-87.
d
21:67; 37:86, 87.
b
21:67; 37:86-87.
b
21:67; 37:86, 87.
أَنتُمْ وَءَابَآؤُكُمُ ٱلْأَقْدَمُونَ
21:67; 37:86, 87.
d
21:67; 37:86, 87.
فَإِنَّهُمْ عَدُوٌّ لِّىٓ إِلَّا رَبَّ ٱلْعَٰلَمِينَ
Commentary:
In this verse Abraham, quite convincingly, exposes the futility of the idolatrous ideas and practices of his people. He tells them that he is carrying on a vigorous campaign against idols and because of it they must be his enemies. So he challenges them to do their worst against him. In this way Abraham sought to bring home to his people the utter helplessness of their idols and the futility of worshipping them.
2751
Commentary:
In this verse Abraham, quite convincingly, exposes the futility of the idolatrous ideas and practices of his people. He tells them that he is carrying on a vigorous campaign against idols and because of it they must be his enemies. So he challenges them to do their worst against him. In this way Abraham sought to bring home to his people the utter helplessness of their idols and the futility of worshipping them.
ٱلَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ
Commentary:
As against the powerlessness of the idols, Abraham, from this verse, begins to recount the great powers and attributes of God.
2752
Commentary:
As against the powerlessness of the idols, Abraham, from this verse, begins to recount the great powers and attributes of God.
وَٱلَّذِى هُوَ يُطْعِمُنِى وَيَسْقِينِ
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
在这节经文中, 伊布拉欣把一切疾病与身体失调都归咎于自己, 把一切医治与补救都归属于安拉。事实上, 一个人受到的不幸都是他违背了一个特定的自然法则的结果, 因此应由他自己负责。也可看4:80。
In this verse Abraham attributes all malady and ailment to himself and all remedy and cure to God. In fact, every misfortune that befalls a man is the result of the contravention by him of a particular law of nature, so he himself is responsible for it. See also 4:80.
Commentary:
In this verse Abraham attributes all malady and ailment to himself and all remedy and cure to God. The verse is quite in keeping with another verse of the Quran (4:80) wherein it is stated that whatever good comes to a man is from God and whatever misfortune befalls him is from his own self. In fact, every misfortune that befalls a man is the result of the contravention by him of a particular law of nature, so he himself is responsible for it. On the other hand, God being the Fountainhead of all grace, all good should be regarded as emanating from Him.
926
在这节经文中, 伊布拉欣把一切疾病与身体失调都归咎于自己, 把一切医治与补救都归属于安拉。事实上, 一个人受到的不幸都是他违背了一个特定的自然法则的结果, 因此应由他自己负责。也可看4:80。
2753
Commentary:
In this verse Abraham attributes all malady and ailment to himself and all remedy and cure to God. The verse is quite in keeping with another verse of the Quran (4:80) wherein it is stated that whatever good comes to a man is from God and whatever misfortune befalls him is from his own self. In fact, every misfortune that befalls a man is the result of the contravention by him of a particular law of nature, so he himself is responsible for it. On the other hand, God being the Fountainhead of all grace, all good should be regarded as emanating from Him.
2119
In this verse Abraham attributes all malady and ailment to himself and all remedy and cure to God. In fact, every misfortune that befalls a man is the result of the contravention by him of a particular law of nature, so he himself is responsible for it. See also 4:80.
وَٱلَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ
伊布拉欣把一切疾病和身体失调归咎于自己, 而把死亡归功于安拉。这表明, 按照他的看法, 死亡不是, 而且真的不是一件可以惧怕而回避的坏事。事实上, 死亡是一切生命自然而必然的结局, 而且像生命一样, 它是安拉的一种伟大的恩惠。
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon.
Commentary:
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that, according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon. Without death there would have been all chaos in the world and life would have become an unbearable burden. For the righteous, death is the entrance through which they pass into the presence of their beloved Creator and Master. The sinners also, after having been purged of all spiritual dross in the purgatory called Hell, will march on the road to eternal life.
927
伊布拉欣把一切疾病和身体失调归咎于自己, 而把死亡归功于安拉。这表明, 按照他的看法, 死亡不是, 而且真的不是一件可以惧怕而回避的坏事。事实上, 死亡是一切生命自然而必然的结局, 而且像生命一样, 它是安拉的一种伟大的恩惠。
2754
Commentary:
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that, according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon. Without death there would have been all chaos in the world and life would have become an unbearable burden. For the righteous, death is the entrance through which they pass into the presence of their beloved Creator and Master. The sinners also, after having been purged of all spiritual dross in the purgatory called Hell, will march on the road to eternal life.
2120
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon.
وَٱلَّذِىٓ أَطْمَعُ أَن يَغْفِرَ لِى خَطِيٓـَٔتِى يَوْمَ ٱلدِّينِ
Important Words:
For difference between إثم (sin) and خطیئة (fault) see 4:113. Whereas خطیئة can be both intentional or unintentional, إثم is intentional and has a wider scope than خطیئة which applies to human weaknesses, frailties, faults and failings.
دین is derived from دان i.e. he obeyed; he was or became submissive and abased. دین means, obedience and submissiveness, religion; a statute or ordinance; reckoning or judgement; system or usages inherited from ancestors; custom or habit; conduct; a property or attribute; recompense or requital; compulsion; mastery, ascendancy or ruling power; retaliation (Lane and Aqrab).
2754A
Important Words:
For difference between إثم (sin) and خطیئة (fault) see 4:113. Whereas خطیئة can be both intentional or unintentional, إثم is intentional and has a wider scope than خطیئة which applies to human weaknesses, frailties, faults and failings.
دین is derived from دان i.e. he obeyed; he was or became submissive and abased. دین means, obedience and submissiveness, religion; a statute or ordinance; reckoning or judgement; system or usages inherited from ancestors; custom or habit; conduct; a property or attribute; recompense or requital; compulsion; mastery, ascendancy or ruling power; retaliation (Lane and Aqrab).
رَبِّ هَبْ لِى حُكْمًا وَأَلْحِقْنِى بِٱلصَّٰلِحِينَ
Important Words:
حکم means; (a) government, dominion, rule (3:80); (b) sanity in judgment (12:23); (c) judgment, decision (5:51); (d) ordinance, decree; law (5:44); prophethood (26:22).
2755
Important Words:
حکم means; (a) government, dominion, rule (3:80); (b) sanity in judgment (12:23); (c) judgment, decision (5:51); (d) ordinance, decree; law (5:44); prophethood (26:22).
وَٱجْعَل لِّى لِسَانَ صِدْقٍ فِى ٱلْءَاخِرِينَ
19:51.
19:51.
Important Words:
For لسان صدق see 19:51.
Commentary:
Abraham left behind him such a good name that the followers of the three great faiths of the world Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they respect and revere.
a
19:51.
a
19:51.
2755A
Important Words:
For لسان صدق see 19:51.
Commentary:
Abraham left behind him such a good name that the followers of the three great faiths of the world Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they respect and revere.
a
19:51.
2121
Abraham left behind him such a good name that the followers of the three great Faiths of the world—Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they revere.
وَٱجْعَلْنِى مِن وَرَثَةِ جَنَّةِ ٱلنَّعِيمِ
وَٱغْفِرْ لِأَبِىٓ إِنَّهُۥ كَانَ مِنَ ٱلضَّآلِّينَ
9:114; 19:48; 60:5.
9:114; 19:48; 60:5.
b
9:114; 19:48; 60:5.
b
9:114; 19:48; 60:5.
2756
Commentary:
As to why Abraham asked forgiveness for his father in spite of the fact that he was an idolater and Abraham had a Divine commandment not to ask forgiveness for idolaters, see 6:75.
b
9:114; 19:48; 60:5.
وَلَا تُخْزِنِى يَوْمَ يُبْعَثُونَ
复生称为 بَعْث (Ba‘th), 因为人类死后将给以新的、较好的才能以及为他们开辟精神进步 (的) 新的大道。
Resurrection is called Ba‘th because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be opened to him.
Commentary:
Resurrection is called بعث (ba‘th) because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be laid open to him.
928
复生称为 بَعْث (Ba‘th), 因为人类死后将给以新的、较好的才能以及为他们开辟精神进步 (的) 新的大道。
2757
Commentary:
Resurrection is called بعث (ba‘th) because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be laid open to him.
2122
Resurrection is called Ba‘th because after death man will be endowed with new and better faculties and new avenues for spiritual advancement will be opened to him.
يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ
إِلَّا مَنْ أَتَى ٱللَّهَ بِقَلْبٍ سَلِيمٍ
37:85.
37:85.
37:85.
Important Words:
سلیم (sound) is derived from سلم i.e. he was safe or secure; he escaped; سلم من العیب means, he was or became free from fault, defect, vice, etc. سلیم means, secure or free from evil of any kind; sound; whole. It also means a person bitten by a snake; wounded, or wounded at the point of death. قلب سلیم means, a heart completely free from all taint of evil, from disbelief, faithlessness, perfidy, spite, corruptness, etc. According to some قلب سلیم also means, a grieving or sorrowful heart (Lane, Aqrab & Mufradat).
Commentary:
Abraham is here stated to have possessed a sound heart. At another place he is described as "clement, tender-hearted and ever-inclined to God" (11:76). Abraham indeed had a sound and sympathetic heart. He grieved and pined for others (11:75).
c
37:85.
a
37:85.
2758
Important Words:
سلیم (sound) is derived from سلم i.e. he was safe or secure; he escaped; سلم من العیب means, he was or became free from fault, defect, vice, etc. سلیم means, secure or free from evil of any kind; sound; whole. It also means a person bitten by a snake; wounded, or wounded at the point of death. قلب سلیم means, a heart completely free from all taint of evil, from disbelief, faithlessness, perfidy, spite, corruptness, etc. According to some قلب سلیم also means, a grieving or sorrowful heart (Lane, Aqrab & Mufradat).
Commentary:
Abraham is here stated to have possessed a sound heart. At another place he is described as "clement, tender-hearted and ever-inclined to God" (11:76). Abraham indeed had a sound and sympathetic heart. He grieved and pined for others (11:75).
c
37:85.
وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ
这些字意味着敬畏者将给以新的、较好的才能, 使他们享受天园的快乐和幸福。
The words mean that the righteous will be given new and better faculties to enjoy the bliss of Paradise.
Commentary:
The words, "Heaven will be brought near to the righteous," mean that the righteous will be given new and better faculties to enjoy the bliss of Paradise.
929
这些字意味着敬畏者将给以新的、较好的才能, 使他们享受天园的快乐和幸福。
2759
Commentary:
The words, "Heaven will be brought near to the righteous," mean that the righteous will be given new and better faculties to enjoy the bliss of Paradise.
2123
The words mean that the righteous will be given new and better faculties to enjoy the bliss of Paradise.
وَبُرِّزَتِ ٱلْجَحِيمُ لِلْغَاوِينَ
Important Words:
برزت (shall be opened) is derived from برز (baraza) which means, he issued forth; he or it appeared or became apparent after concealment or obscurity; it was or became prominent or projecting. برزہ (barraza-hu) means, he made it apparent, manifest or evident (Lane & Aqrab).
غاوین (those who have gone astray) is the plural of غاوی which is active participle from غوی which means, he erred, he deviated from the right way or course; he failed in attaining his desire, he perished; he was disappointed (Lane & Aqrab). See also 7:17.
2760
Important Words:
برزت (shall be opened) is derived from برز (baraza) which means, he issued forth; he or it appeared or became apparent after concealment or obscurity; it was or became prominent or projecting. برزہ (barraza-hu) means, he made it apparent, manifest or evident (Lane & Aqrab).
غاوین (those who have gone astray) is the plural of غاوی which is active participle from غوی which means, he erred, he deviated from the right way or course; he failed in attaining his desire, he perished; he was disappointed (Lane & Aqrab). See also 7:17.
وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ
مِن دُونِ ٱللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ
Important Words:
ینتصرون (get help) is derived from نصر. نصرہ means, he aided or assisted him and انتصر means, he defended himself against his injurer; he got help. انتصر منه means, he revenged himself upon him. انتصر علی عدوہ means, he prevailed upon his enemy (Aqrab & Lane).
2761
Important Words:
ینتصرون (get help) is derived from نصر. نصرہ means, he aided or assisted him and انتصر means, he defended himself against his injurer; he got help. انتصر منه means, he revenged himself upon him. انتصر علی عدوہ means, he prevailed upon his enemy (Aqrab & Lane).
فَكُبْكِبُوا۟ فِيهَا هُمْ وَٱلْغَاوُۥنَ
27:91.
27:91.
Important Words:
کبکبوا (thrown headlong down) is derived from کب. They say کبه (kabbahu) i.e. he inverted it or turned it upside down. کبکب الرجل علی وجھه means, he threw down the man. کبکه means, he turned him over, one part upon another; he threw him from the top of a mountain or well; he threw him into a deep place or hollow. کبکبوا فیھا means, they shall be thrown prostrate therein; they shall be thrown so as to turn over and over until at length they come to a stop therein or they shall be thrown headlong down (Lane).
a
27:91.
b
7:19; 38:86.
a
27:91.
2762
Important Words:
کبکبوا (thrown headlong down) is derived from کب. They say کبه (kabbahu) i.e. he inverted it or turned it upside down. کبکب الرجل علی وجھه means, he threw down the man. کبکه means, he turned him over, one part upon another; he threw him from the top of a mountain or well; he threw him into a deep place or hollow. کبکبوا فیھا means, they shall be thrown prostrate therein; they shall be thrown so as to turn over and over until at length they come to a stop therein or they shall be thrown headlong down (Lane).
a
27:91.
وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ
7:19; 38:86.
7:19; 38:86.
Commentary:
In this and the preceding verse three classes of people have been mentioned who will be thrown into Hell; (1) the disbelievers, i.e. those who are led astray; (2) the leaders of disbelief, i.e. those who lead others astray; and (3) the hosts of Iblis, i.e. those who instigate and incite others to reject truth. All the wicked people and evildoers are confined to these three classes and they shall form the fuel of Hell.
a
27:91.
b
7:19; 38:86.
b
7:19; 38:86.
2763
Commentary:
In this and the preceding verse three classes of people have been mentioned who will be thrown into Hell; (1) the disbelievers, i.e. those who are led astray; (2) the leaders of disbelief, i.e. those who lead others astray; and (3) the hosts of Iblis, i.e. those who instigate and incite others to reject truth. All the wicked people and evildoers are confined to these three classes and they shall form the fuel of Hell.
b
7:19; 38:86.
قَالُوا۟ وَهُمْ فِيهَا يَخْتَصِمُونَ
تَٱللَّهِ إِن كُنَّا لَفِى ضَلَٰلٍ مُّبِينٍ
إِذْ نُسَوِّيكُم بِرَبِّ ٱلْعَٰلَمِينَ
وَمَآ أَضَلَّنَآ إِلَّا ٱلْمُجْرِمُونَ
فَمَا لَنَا مِن شَٰفِعِينَ
وَلَا صَدِيقٍ حَمِيمٍ
Important Words:
حمیم (loving is derived from حم (hamma). They say حم التنور i.e. the oven became hot; حمت الجمرة means, the live coal became a piece of charcoal and ashes. حمیم means, a relation for whom one is anxious or solicitous or whom one loves and by whom one is loved; an affectionate relation who is quick to protect his kinsfolk; a beloved person; a friend; a true and loving friend; a man’s brother; sweat; vehemence of heat; hot water; cold water, etc. (Lane & Aqrab).
2764
Important Words:
حمیم (loving is derived from حم (hamma). They say حم التنور i.e. the oven became hot; حمت الجمرة means, the live coal became a piece of charcoal and ashes. حمیم means, a relation for whom one is anxious or solicitous or whom one loves and by whom one is loved; an affectionate relation who is quick to protect his kinsfolk; a beloved person; a friend; a true and loving friend; a man’s brother; sweat; vehemence of heat; hot water; cold water, etc. (Lane & Aqrab).
فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ
2:168; 6:28; 23:100; 39:59.
2:168; 6:28; 23:100; 39:59.
2:168; 6:28; 23:100; 39:59.
c
2:168; 6:28; 23:100; 39:59.
a
2:168; 6:28; 23:100; 39:59.
c
2:168; 6:28; 23:100; 39:59.
إِنَّ فِى ذَٰلِكَ لَءَايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ