Ruku 388 ع
Section 388 of 556 • 39 Verses
وَلَقَدْ نَادَىٰنَا نُوحٌ فَلَنِعْمَ ٱلْمُجِيبُونَ
Commentary:
The supreme lesson of history to which reference has been made in the preceding verses and which has been summed up in the last but one verse, viz. that truth ultimately triumphs and its rejecters come to grief, has been exemplified in the lives of Divine Messengers, a brief description of whose life-story begins with this verse and is continued in the following verses. The account of these Prophets begins with the history of the Prophet Noah with whom the foundations of human civilised society were laid. See also 7:60-65 and 11:37-50.
3319
Commentary:
The supreme lesson of history to which reference has been made in the preceding verses and which has been summed up in the last but one verse, viz. that truth ultimately triumphs and its rejecters come to grief, has been exemplified in the lives of Divine Messengers, a brief description of whose life-story begins with this verse and is continued in the following verses. The account of these Prophets begins with the history of the Prophet Noah with whom the foundations of human civilised society were laid. See also 7:60-65 and 11:37-50.
وَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ
21:77; 26:120; 54:14.
21:77; 26:120; 54:14.
a
21:77; 26:120; 54:14.
a
21:77; 26:120; 54:14.
3320
Commentary:
The reference in the words "great distress" is to "Noah’s Flood".
a
21:77; 26:120; 54:14.
وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ
努哈为人类文明打下了基础, 而且历史上一个民族的文明在进展时, 他们的人数就会有增加的趋势, 而和他们生活在同一块或周围土地上文明程度较低的社群, 他们的人数就会相应减少, 这是一种既成事实。努哈的子孙文明程度较高并且支配着较多的物质资源, 看来已经向其他国家扩展而且征服了文明程度较低的许多民族, 这些民族随着时间的转移逐步被他们所吸收而最终归于消灭。
Noah laid the foundations of human civilization and it is an established fact of history that with the progress of a people in civilization their numbers tend to increase and a corresponding decrease takes place in the numbers of less civilized communities living with them in the same or surrounding lands. The descendants of Noah being more civilized and having more material resources at their command seemed to have spread to other lands and subjugated less civilized peoples, who in course of time became absorbed in them and consequently became extinct.
Commentary:
As stated in v. 76 above, Noah laid the foundations of human civilization and culture and it is an established fact of history that with the progress of a people in civilization their numbers tend to increase and a corresponding decrease takes place in the numbers of less civilised communities living with them in the same or surrounding lands. The descendants of Noah being more civilised and having more material resources at their disposal seemed to have spread to other lands and subjugated less civilized peoples, who in course of time became absorbed in them and consequently became extinct.
1091
努哈为人类文明打下了基础, 而且历史上一个民族的文明在进展时, 他们的人数就会有增加的趋势, 而和他们生活在同一块或周围土地上文明程度较低的社群, 他们的人数就会相应减少, 这是一种既成事实。努哈的子孙文明程度较高并且支配着较多的物质资源, 看来已经向其他国家扩展而且征服了文明程度较低的许多民族, 这些民族随着时间的转移逐步被他们所吸收而最终归于消灭。
3321
Commentary:
As stated in v. 76 above, Noah laid the foundations of human civilization and culture and it is an established fact of history that with the progress of a people in civilization their numbers tend to increase and a corresponding decrease takes place in the numbers of less civilised communities living with them in the same or surrounding lands. The descendants of Noah being more civilised and having more material resources at their disposal seemed to have spread to other lands and subjugated less civilized peoples, who in course of time became absorbed in them and consequently became extinct.
2490
Noah laid the foundations of human civilization and it is an established fact of history that with the progress of a people in civilization their numbers tend to increase and a corresponding decrease takes place in the numbers of less civilized communities living with them in the same or surrounding lands. The descendants of Noah being more civilized and having more material resources at their command seemed to have spread to other lands and subjugated less civilized peoples, who in course of time became absorbed in them and consequently became extinct.
وَتَرَكْنَا عَلَيْهِ فِى ٱلْءَاخِرِينَ
سَلَٰمٌ عَلَىٰ نُوحٍ فِى ٱلْعَٰلَمِينَ
إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ
ثُمَّ أَغْرَقْنَا ٱلْءَاخَرِينَ
۞ وَإِنَّ مِن شِيعَتِهِۦ لَإِبْرَٰهِيمَ
Important Words:
شیعة (party) is derived from شاع. They say شاع i.e. he followed him and helped him or was his companion. شیعه (shayya’-hu) means, he went out with him to see him off or to accompany him to his abode. شیعة means, a separate or distinct party or sect of men; any people that have combined in or for an affair. شیعة الرجل means, a man’s followers and his helpers. شیع (plural) is applied to any people or party whose affair or case is one, who follow one another’s opinion. اشیاع (which is plural.) means, the likes (Aqrab & Lane).
Commentary:
The verse may mean that Abraham was a follower of the Law of Noah or that he belonged to the same category, i.e. the category of Divine Messengers, to which Noah belonged.
3322
Important Words:
شیعة (party) is derived from شاع. They say شاع i.e. he followed him and helped him or was his companion. شیعه (shayya’-hu) means, he went out with him to see him off or to accompany him to his abode. شیعة means, a separate or distinct party or sect of men; any people that have combined in or for an affair. شیعة الرجل means, a man’s followers and his helpers. شیع (plural) is applied to any people or party whose affair or case is one, who follow one another’s opinion. اشیاع (which is plural.) means, the likes (Aqrab & Lane).
Commentary:
The verse may mean that Abraham was a follower of the Law of Noah or that he belonged to the same category, i.e. the category of Divine Messengers, to which Noah belonged.
إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ
26:90.
26:90.
26:90.
Important Words:
سلیم (sound) is derived from سلم which means, he was safe and secure. سلم من عیب او آفة means, he was or became free from defect or safe or secure from calamity. أسلم لله means, he submitted or resigned to God. سلیم therefore means, sound, healthy, safe and free from all defects and impurities; resigned to God’s will (Aqrab). See also 2:113, 209; 4:95 & 10:26.
Commentary:
قلب سلیم means, a sound and healthy heart; a heart free from all dross and spiritual maladies; a heart at peace with God and man; a heart fully resigned to the will of the great Creator. Such a noble heart did Abraham really possess.
b
26:90.
a
26:90.
3323
Important Words:
سلیم (sound) is derived from سلم which means, he was safe and secure. سلم من عیب او آفة means, he was or became free from defect or safe or secure from calamity. أسلم لله means, he submitted or resigned to God. سلیم therefore means, sound, healthy, safe and free from all defects and impurities; resigned to God’s will (Aqrab). See also 2:113, 209; 4:95 & 10:26.
Commentary:
قلب سلیم means, a sound and healthy heart; a heart free from all dross and spiritual maladies; a heart at peace with God and man; a heart fully resigned to the will of the great Creator. Such a noble heart did Abraham really possess.
a
26:90.
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَاذَا تَعْبُدُونَ
19:43; 26:71.
19:43; 26:71.
c
19:43; 26:71.
b
19:43; 26:71.
3324
Commentary:
For Abraham’s account and his oration against idolatry, see also 21:52-68.
b
19:43; 26:71.
أَئِفْكًا ءَالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, or objects of nature such as the sun, the moon and the stars, or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
Commentary:
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, such as Jesus, Rama, etc.; or objects of nature such as the sun, the moon and the stars; or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
3325
Commentary:
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, such as Jesus, Rama, etc.; or objects of nature such as the sun, the moon and the stars; or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
2491
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, or objects of nature such as the sun, the moon and the stars, or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
فَمَا ظَنُّكُم بِرَبِّ ٱلْعَٰلَمِينَ
Commentary:
In these words Abraham rebukes his people for having such a poor conception of God, the Lord of all the worlds as to prefer worship of false gods to His worship.
3326
Commentary:
In these words Abraham rebukes his people for having such a poor conception of God, the Lord of all the worlds as to prefer worship of false gods to His worship.
فَنَظَرَ نَظْرَةً فِى ٱلنُّجُومِ
6:77.
6:77.
It seems that the controversy between Abraham and his people about Divine attributes dragged on till late into the night, and seeing that the talk had served no useful purpose Abraham wanted to cut it short. So he cast a glance at the stars, suggesting thereby that the talk had dragged on long and far into the night and it should better stop.
Commentary:
The verse seems to suggest that the controversy between Abraham and his people about Divine attributes dragged on late into the night, and seeing that the talk served no useful purpose Abraham wanted to cut it short. So he cast a glance at the stars suggesting thereby that the talk had dragged on long and far into the night and it should better be stopped.
a
6:77.
3327
Commentary:
The verse seems to suggest that the controversy between Abraham and his people about Divine attributes dragged on late into the night, and seeing that the talk served no useful purpose Abraham wanted to cut it short. So he cast a glance at the stars suggesting thereby that the talk had dragged on long and far into the night and it should better be stopped.
c
6:77.
2492
It seems that the controversy between Abraham and his people about Divine attributes dragged on till late into the night, and seeing that the talk had served no useful purpose Abraham wanted to cut it short. So he cast a glance at the stars, suggesting thereby that the talk had dragged on long and far into the night and it should better stop.
فَقَالَ إِنِّى سَقِيمٌ
由于谈话没有什么作用, 伊布拉欣对他的族人说, 他们最好让他一个人躺着, 因为他觉得不大舒服 (有病)。或者, اِنِّیْ سَقِيْم (Inni Saqim) 这两个单词的意思可以是, “我厌恶你们崇拜虚假的众神灵,” 或, “我心里觉得非常痛苦, 因为你们崇拜虚假的众神灵,” 或, “我不愿见到你们崇拜虚假的众神灵。”
یعنی اپنی قوم کے دستور کے مطابق ستاروں کی چال سے اندازہ لگایا۔ حالانکہ جیسا کہ قرآن کریم بتا چکا ہے۔ ابراہیمؑ ان باتوں پر ایمان نہیں رکھتا تھا مگر اپنی قوم کو شرمندہ کرنے کے لئے اس نے کہا کہ تمہاری جوتش کے اصول سے تو بیمار ہونے والا ہوں۔ مگر دیکھنا کہ خداتعالیٰ مجھے کیا توفیق دیتا ہے اور تم کو جھوٹا ثابت کرتا ہے۔
In view of the useless nature of the talk Abraham told his people that they had better leave him alone as he was not feeling well. Or, the words, Inni Saqim, may mean, 'I am sick of your worshipping false gods,' or, 'I am sorely distressed at heart because you worship false gods,' or, 'I hate your worship of false gods.'
Commentary:
The verse may also suggest that Abraham was feeling unwell and in view of the useless nature of the talk that his people were having with him he wanted to avoid it. He therefore told them that they had better leave him alone as he was not feeling well.
The words انی سقیم may also mean: "I am sick of your worshipping false gods," or "I am sorely distressed at heart because you worship false gods," or "I hate your worship of false gods."
1092
由于谈话没有什么作用, 伊布拉欣对他的族人说, 他们最好让他一个人躺着, 因为他觉得不大舒服 (有病)。或者, اِنِّیْ سَقِيْم (Inni Saqim) 这两个单词的意思可以是, “我厌恶你们崇拜虚假的众神灵,” 或, “我心里觉得非常痛苦, 因为你们崇拜虚假的众神灵,” 或, “我不愿见到你们崇拜虚假的众神灵。”
1
یعنی اپنی قوم کے دستور کے مطابق ستاروں کی چال سے اندازہ لگایا۔ حالانکہ جیسا کہ قرآن کریم بتا چکا ہے۔ ابراہیمؑ ان باتوں پر ایمان نہیں رکھتا تھا مگر اپنی قوم کو شرمندہ کرنے کے لئے اس نے کہا کہ تمہاری جوتش کے اصول سے تو بیمار ہونے والا ہوں۔ مگر دیکھنا کہ خداتعالیٰ مجھے کیا توفیق دیتا ہے اور تم کو جھوٹا ثابت کرتا ہے۔
3328
Commentary:
The verse may also suggest that Abraham was feeling unwell and in view of the useless nature of the talk that his people were having with him he wanted to avoid it. He therefore told them that they had better leave him alone as he was not feeling well.
The words انی سقیم may also mean: "I am sick of your worshipping false gods," or "I am sorely distressed at heart because you worship false gods," or "I hate your worship of false gods."
2493
In view of the useless nature of the talk Abraham told his people that they had better leave him alone as he was not feeling well. Or, the words, Inni Saqim, may mean, 'I am sick of your worshipping false gods,' or, 'I am sorely distressed at heart because you worship false gods,' or, 'I hate your worship of false gods.'
فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ
کیونکہ وہ ستاروں کی تاثیروں کو مانتے تھے۔
2
کیونکہ وہ ستاروں کی تاثیروں کو مانتے تھے۔
فَرَاغَ إِلَىٰٓ ءَالِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ
Important Words:
راغ (went secretly) means, he turned aside or away or he went this way or that quickly and guilefully; he turned aside to deceive him who was behind him. راغ الی فلان means, he went to such a one secretly. راغ علیه means, he advanced towards him; he turned against him secretly (Aqrab & Lane).
3329
Important Words:
راغ (went secretly) means, he turned aside or away or he went this way or that quickly and guilefully; he turned aside to deceive him who was behind him. راغ الی فلان means, he went to such a one secretly. راغ علیه means, he advanced towards him; he turned against him secretly (Aqrab & Lane).
مَا لَكُمْ لَا تَنطِقُونَ
The most distinctive attribute of a Living God is that He speaks to His chosen servants and listens to and answers their prayers. It is a dead and defunct deity that has not the power to speak or listen to and accept the prayers of his votaries.
Commentary:
At different places the Quran has pointed to one of the most distinctive attributes of a living God, viz. that He speaks to His chosen servants and listens to and answers their prayers. It is a dead and defunct deity, fit to be thrown away, that has not the power to speak or listen to and accept the prayers of his votaries. God has revealed Himself throughout the ages to His Elect through His actions and spoken word. Even now He has not ceased to reveal Himself and will never cease to do so. While rebuking the Israelites for taking the calf as their deity the Quran exposes the absurdity of their position in the words: "Did they not see that it spoke not to them nor guided them" (7:149). Again in 20:90 Moses is described as bringing home to the Israelites their folly for adopting the calf as their god in the words: Could they not see this simple fact that it returned to them no answer, and had not the power to do them either harm or good. In vv. 21:64 & 66 and in the verse under comment Abraham advances the same argument in repudiation of idol-worship, viz. that the false gods cannot speak. From all these verses it becomes clear that God ceases to be a living God and forfeits all right to our worship and adoration if He ceases to speak to us and does not listen to and accept our prayers. Those who think that God has now given up revealing Himself to His servants are guilty of a colossal mistake. Islam’s greatest superiority over all other religions lies in the fact that it has produced in every age men to whom God has spoken. In our own time He spoke to Ahmad, the Promised Messiah.
3330
Commentary:
At different places the Quran has pointed to one of the most distinctive attributes of a living God, viz. that He speaks to His chosen servants and listens to and answers their prayers. It is a dead and defunct deity, fit to be thrown away, that has not the power to speak or listen to and accept the prayers of his votaries. God has revealed Himself throughout the ages to His Elect through His actions and spoken word. Even now He has not ceased to reveal Himself and will never cease to do so. While rebuking the Israelites for taking the calf as their deity the Quran exposes the absurdity of their position in the words: "Did they not see that it spoke not to them nor guided them" (7:149). Again in 20:90 Moses is described as bringing home to the Israelites their folly for adopting the calf as their god in the words: Could they not see this simple fact that it returned to them no answer, and had not the power to do them either harm or good. In vv. 21:64 & 66 and in the verse under comment Abraham advances the same argument in repudiation of idol-worship, viz. that the false gods cannot speak. From all these verses it becomes clear that God ceases to be a living God and forfeits all right to our worship and adoration if He ceases to speak to us and does not listen to and accept our prayers. Those who think that God has now given up revealing Himself to His servants are guilty of a colossal mistake. Islam’s greatest superiority over all other religions lies in the fact that it has produced in every age men to whom God has spoken. In our own time He spoke to Ahmad, the Promised Messiah.
2494
The most distinctive attribute of a Living God is that He speaks to His chosen servants and listens to and answers their prayers. It is a dead and defunct deity that has not the power to speak or listen to and accept the prayers of his votaries.
فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ
21:59.
21:59.
The right hand being the symbol of power and strength, the verse signifies that Abraham struck the idols with full force and broke them into pieces. Yamin also meaning a vow, the verse may signify that Abraham broke the idols in fulfilment of his vow (21:58).
21:59.
Commentary:
The right hand being the symbol of power and strength, the verse signifies that Abraham struck the idols with his full power and broke them into pieces. The word یمین also meaning a vow, the verse may signify that Abraham struck the idols with great force in fulfilment of his vow referred to in "And by Allah I will certainly plan against your idols after you have gone away and turned your backs" (21:58).
b
21:59.
a
21:59.
3331
Commentary:
The right hand being the symbol of power and strength, the verse signifies that Abraham struck the idols with his full power and broke them into pieces. The word یمین also meaning a vow, the verse may signify that Abraham struck the idols with great force in fulfilment of his vow referred to in "And by Allah I will certainly plan against your idols after you have gone away and turned your backs" (21:58).
a
21:59.
2495
The right hand being the symbol of power and strength, the verse signifies that Abraham struck the idols with full force and broke them into pieces. Yamin also meaning a vow, the verse may signify that Abraham broke the idols in fulfilment of his vow (21:58).
فَأَقْبَلُوٓا۟ إِلَيْهِ يَزِفُّونَ
Important Words:
یزفون (came hastening) is derived from زف. They say زف القوم فی مشیتھم i.e. the people hastened or were quick in going alone. زف الریحmeans, the wind blew violently. زف الطائر means, the bird spread its wings and threw itself (Aqrab).
3332
Important Words:
یزفون (came hastening) is derived from زف. They say زف القوم فی مشیتھم i.e. the people hastened or were quick in going alone. زف الریحmeans, the wind blew violently. زف الطائر means, the bird spread its wings and threw itself (Aqrab).
قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ
21:67, 68.
21:67, 68.
21:67-68.
c
21:67, 68.
b
21:67-68.
b
21:67, 68.
وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
یہ معنے نہیں کہ انسان کے سب عمل جبری ہیں بلکہ مراد یہ ہے کہ وہ ہاتھ پاؤں جن سے تم عمل کرتے ہو خداتعالیٰ کے ہی پیدا کردہ ہیں ورنہ قرآن کریم میں متواتر بیان ہوا ہے کہ اللہ تعالیٰ اگر جبر کرتا تو سب دنیا کو ہدایت دیتا۔ بدی کے لئے وہ کبھی جبر نہیں کرتا۔ اور چونکہ نیکی جبر سے کروانی بھی بے فائدہ ہے نیکی کے لئے بھی وہ جبر نہیں کرتا۔
Your hands and feet with which you work.
Commentary:
The verse may have one or all the three following interpretations: (1) God has created you and your handiwork, i.e. the idols of stone which you carve out with your own hands. (2) God is your Creator and the Creator of all that you do, i.e. He has created the means and the instruments by which you do your works. (3) God is your Creator but how foolish you are to worship what you make with your own hands.
1
یہ معنے نہیں کہ انسان کے سب عمل جبری ہیں بلکہ مراد یہ ہے کہ وہ ہاتھ پاؤں جن سے تم عمل کرتے ہو خداتعالیٰ کے ہی پیدا کردہ ہیں ورنہ قرآن کریم میں متواتر بیان ہوا ہے کہ اللہ تعالیٰ اگر جبر کرتا تو سب دنیا کو ہدایت دیتا۔ بدی کے لئے وہ کبھی جبر نہیں کرتا۔ اور چونکہ نیکی جبر سے کروانی بھی بے فائدہ ہے نیکی کے لئے بھی وہ جبر نہیں کرتا۔
3333
Commentary:
The verse may have one or all the three following interpretations: (1) God has created you and your handiwork, i.e. the idols of stone which you carve out with your own hands. (2) God is your Creator and the Creator of all that you do, i.e. He has created the means and the instruments by which you do your works. (3) God is your Creator but how foolish you are to worship what you make with your own hands.
2495A
Your hands and feet with which you work.
قَالُوا۟ ٱبْنُوا۟ لَهُۥ بُنْيَٰنًا فَأَلْقُوهُ فِى ٱلْجَحِيمِ
21:69; 29:25.
21:69; 29:25.
21:69; 29:25.
d
21:69; 29:25.
a
21:69; 29:25.
c
21:69; 29:25.
فَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَسْفَلِينَ
21:71.
کَیْدٌ کا لفظ جب خداتعالیٰ کے لئے آئے تو اس کے معنے محض تدبیر کے ہوتے ہیں۔ لیکن اگر انسان کے لئے ہو تو اس کے معنے چالاکی کے ہوتے ہیں۔
e
21:71.
2
کَیْدٌ کا لفظ جب خداتعالیٰ کے لئے آئے تو اس کے معنے محض تدبیر کے ہوتے ہیں۔ لیکن اگر انسان کے لئے ہو تو اس کے معنے چالاکی کے ہوتے ہیں۔
b
21:71.
3334
Commentary:
As the enemies of Abraham were frustrated in their plans against him, they had a deep feeling of humiliation.
d
21:71.
2496
As the enemies of Abraham were frustrated in their plans against him, they had a deep feeling of humiliation.
وَقَالَ إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى سَيَهْدِينِ
19:49; 29:27.
19:49; 29:27.
19:50; 29:27.
f
19:49; 29:27.
c
19:50; 29:27.
a
19:49; 29:27.
رَبِّ هَبْ لِى مِنَ ٱلصَّٰلِحِينَ
فَبَشَّرْنَٰهُ بِغُلَٰمٍ حَلِيمٍ
Commentary:
Elsewhere (15:54) the Quran describes Ishmael as غلام علیم i.e. a son endowed with knowledge. It seems that Ishmael was both very forbearing and intelligent and was also possessed of great knowledge.
3335
Commentary:
Elsewhere (15:54) the Quran describes Ishmael as غلام علیم i.e. a son endowed with knowledge. It seems that Ishmael was both very forbearing and intelligent and was also possessed of great knowledge.
فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga
Commentary:
See next verse.
3
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
3336
Commentary:
See next verse.
2497
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga
فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ
جو معنے ہم نے اوپر کے نوٹ میں بیان کیے ہیں وہ قرآنی الفاظ کے خلاف نہیں۔ کیونکہ قرآنی الفاظ میں بھی استعارۃً ’’مکہ‘‘ میں اسماعیلؑ کے چھوڑ آنے کو موت کے قائم مقام بتایا گیا ہے۔ اور جیسا کہ ہم بیان کر چکے ہیں حضرت اسماعیلؑ کا ظاہری طور پر ذبح کیا جانا نہ قرآن سے ثابت ہے اور نہ بائبل سے۔ بائبل سے معلوم ہوتا ہے کہ جب حضرت ابراہیمؑ اسماعیلؑ کو ذبح کرنے لگے تو انہیں آواز آئی کہ اے ابراہیمؑ تو اپنا ہاتھ لڑکے پر نہ چلا اور نہ اس سے کچھ کر کیوں کہ میں اب جان گیا کہ تو خدا سے ڈرتا ہے۔ اور پھر انہوں نے پیچھے نگاہ کی تو ایک مینڈھا دیکھا جسے انہوں نے اسماعیلؑ کی جگہ ذبح کر دیا (پی
Commentary:
The Quran and the Bible disagree as to which of his two sons—Ishmael and Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. The Quran says that it was Ishmael, but according to the Bible, it was Isaac. The Bible, speaking of the sacrifice says "And He said, 'Take now thy son, thine only son, whom thou lovest, even Isaac and get there into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I tell thee of'" (Gen. 22:2). The Quran, on the other hand, declares clearly and unequivocally, in the verse under comment, that it was Ishmael who was offered for sacrifice. The Bible, however, contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was born to Abraham when he was 86 years old while Isaac was born to him when he had reached the very advanced age of 99. Thus for 13 years Ishmael was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first born son who was Ishmael.
Some evangelists have vainly tried to show that, "Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise" (Galatians, 4:22, 23). Apart from the fact that Hagar, Ishmael’s mother, belonged to the royal family of Egypt and was no handmaid, Ishmael has repeatedly been mentioned in the Bible as Abraham’s son, exactly as Isaac has been mentioned as his son (Gen. 16:16; 17:23, 25). Moreover, analogous promises were made to Abraham in regard to the future greatness of Ishmael as were made to him about Isaac. The Bible says: "And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation" (Gen. 17:20). "And the angel of the Lord said unto her (Hagar) "I will multiply thy seed exceedingly that it shall not be numbered for multitude." (Gen. 16:10, 11). So apart from the substitution in the Bible of Isaac for Ishmael which seems to be deliberate, and of Moriah for Marwah, an hillock which lies in the vicinity of Mecca near which Abraham, in fulfilment of his vision, referred to in the preceding verse, left Ishmael with his mother Hagar while yet a child, there is nothing in the Bible to lend the slightest support to the view that Abraham offered Isaac for sacrifice and not Ishmael.
Furthermore, the fact that whereas no trace is to be found in the religious ceremonies of Jews and Christians of the supposed sacrifice of Isaac by Abraham, the Muslims, spiritual descendants of Ishmael, commemorate with great fervour his intended sacrifice, by slaughtering every year rams and goats all over the world on the tenth day of Dhul-Hijjah. This universal sacrifice of rams and goats by Muslims on a specific day in commemoration of Abraham’s preparedness to slaughter Ishmael, establishes beyond dispute or doubt that it was Ishmael whom Abraham offered for sacrifice and not Isaac. In a sense Abraham had already fulfilled his vision by leaving Ishmael while yet a child with his mother, Hagar, in the bleak and barren valley of Mecca where at that time there was to be found no sign of life, nor even a blade of grass or a drop of water. That brave act, in fact, had symbolised the sacrifice of Ishmael.
1
جو معنے ہم نے اوپر کے نوٹ میں بیان کیے ہیں وہ قرآنی الفاظ کے خلاف نہیں۔ کیونکہ قرآنی الفاظ میں بھی استعارۃً ’’مکہ‘‘ میں اسماعیلؑ کے چھوڑ آنے کو موت کے قائم مقام بتایا گیا ہے۔ اور جیسا کہ ہم بیان کر چکے ہیں حضرت اسماعیلؑ کا ظاہری طور پر ذبح کیا جانا نہ قرآن سے ثابت ہے اور نہ بائبل سے۔ بائبل سے معلوم ہوتا ہے کہ جب حضرت ابراہیمؑ اسماعیلؑ کو ذبح کرنے لگے تو انہیں آواز آئی کہ اے ابراہیمؑ تو اپنا ہاتھ لڑکے پر نہ چلا اور نہ اس سے کچھ کر کیوں کہ میں اب جان گیا کہ تو خدا سے ڈرتا ہے۔ اور پھر انہوں نے پیچھے نگاہ کی تو ایک مینڈھا دیکھا جسے انہوں نے اسماعیلؑ کی جگہ ذبح کر دیا (پی
3337
Commentary:
The Quran and the Bible disagree as to which of his two sons—Ishmael and Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. The Quran says that it was Ishmael, but according to the Bible, it was Isaac. The Bible, speaking of the sacrifice says "And He said, 'Take now thy son, thine only son, whom thou lovest, even Isaac and get there into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I tell thee of'" (Gen. 22:2). The Quran, on the other hand, declares clearly and unequivocally, in the verse under comment, that it was Ishmael who was offered for sacrifice. The Bible, however, contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was born to Abraham when he was 86 years old while Isaac was born to him when he had reached the very advanced age of 99. Thus for 13 years Ishmael was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first born son who was Ishmael.
Some evangelists have vainly tried to show that, "Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise" (Galatians, 4:22, 23). Apart from the fact that Hagar, Ishmael’s mother, belonged to the royal family of Egypt and was no handmaid, Ishmael has repeatedly been mentioned in the Bible as Abraham’s son, exactly as Isaac has been mentioned as his son (Gen. 16:16; 17:23, 25). Moreover, analogous promises were made to Abraham in regard to the future greatness of Ishmael as were made to him about Isaac. The Bible says: "And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation" (Gen. 17:20). "And the angel of the Lord said unto her (Hagar) "I will multiply thy seed exceedingly that it shall not be numbered for multitude." (Gen. 16:10, 11). So apart from the substitution in the Bible of Isaac for Ishmael which seems to be deliberate, and of Moriah for Marwah, an hillock which lies in the vicinity of Mecca near which Abraham, in fulfilment of his vision, referred to in the preceding verse, left Ishmael with his mother Hagar while yet a child, there is nothing in the Bible to lend the slightest support to the view that Abraham offered Isaac for sacrifice and not Ishmael.
Furthermore, the fact that whereas no trace is to be found in the religious ceremonies of Jews and Christians of the supposed sacrifice of Isaac by Abraham, the Muslims, spiritual descendants of Ishmael, commemorate with great fervour his intended sacrifice, by slaughtering every year rams and goats all over the world on the tenth day of Dhul-Hijjah. This universal sacrifice of rams and goats by Muslims on a specific day in commemoration of Abraham’s preparedness to slaughter Ishmael, establishes beyond dispute or doubt that it was Ishmael whom Abraham offered for sacrifice and not Isaac. In a sense Abraham had already fulfilled his vision by leaving Ishmael while yet a child with his mother, Hagar, in the bleak and barren valley of Mecca where at that time there was to be found no sign of life, nor even a blade of grass or a drop of water. That brave act, in fact, had symbolised the sacrifice of Ishmael.
وَنَٰدَيْنَٰهُ أَن يَٰٓإِبْرَٰهِيمُ
قَدْ صَدَّقْتَ ٱلرُّءْيَآ ۚ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
یعنی تو اور تیرا بیٹا قربانی کے لئے تیار ہو گئے اور اس طرح خداتعالیٰ نے تم کو قرب کا مقام بخشا جو محسنوں کا بدلہ ہے۔
Commentary:
The words "Thou hast indeed fulfilled the dream" show that Abraham was not required to fulfil his vision in actual fact but that it was only a practical demonstration of his intention and preparedness to slaughter his son which was desired of him. The vision, as stated above, had already symbolically been fulfilled in Hagar and Ishmael having been left by Abraham in the valley of Mecca which was at that time an arid and barren waste. The leaving behind of a weak and helpless woman with a child, in a place completely devoid of all signs of life and even of water or any other means of subsistence, did indeed constitute a great sacrifice on the part of the noble Patriarch.
2
یعنی تو اور تیرا بیٹا قربانی کے لئے تیار ہو گئے اور اس طرح خداتعالیٰ نے تم کو قرب کا مقام بخشا جو محسنوں کا بدلہ ہے۔
3338
Commentary:
The words "Thou hast indeed fulfilled the dream" show that Abraham was not required to fulfil his vision in actual fact but that it was only a practical demonstration of his intention and preparedness to slaughter his son which was desired of him. The vision, as stated above, had already symbolically been fulfilled in Hagar and Ishmael having been left by Abraham in the valley of Mecca which was at that time an arid and barren waste. The leaving behind of a weak and helpless woman with a child, in a place completely devoid of all signs of life and even of water or any other means of subsistence, did indeed constitute a great sacrifice on the part of the noble Patriarch.
إِنَّ هَٰذَا لَهُوَ ٱلْبَلَٰٓؤُا۟ ٱلْمُبِينُ
Commentary:
It was indeed a supreme trial for Abraham to have left his dear wife and his only son, unprovided for and unprotected, in a place where, humanly speaking, they were sure to perish.
3339
Commentary:
It was indeed a supreme trial for Abraham to have left his dear wife and his only son, unprovided for and unprotected, in a place where, humanly speaking, they were sure to perish.
وَفَدَيْنَٰهُ بِذِبْحٍ عَظِيمٍ
伊布拉欣准备牺牲伊司马仪, 是伊斯兰教的永久存在的 “牺牲” 制度, 构成朝觐典礼的一个组成部分。这节经文也可以指示废除在伊布拉欣时代似乎是盛行的用人作牺牲的制度而代之以牲畜做牺牲品。
یاد رکھنا چاہیے کہ بنو اسرائیل کہتے ہیں کہ قربانی کے لئے اسحاقؑ کو چنا گیا تھا اور وہی پلوٹھا تھا۔ مگر قرآن کریم اس کے خلاف اسماعیلؑ کا نام لیتا ہے اور وہی سچا ہے۔ کیونکہ بائبل کا اگر بغور مطالعہ کیا جائے تو وہ کہتی ہے کہ پلوٹھا یعنی سب سے بڑا بیٹا قربان ہوگا۔ اور سب سے بڑا بیٹا خود بائبل کے قول کے مطابق اسماعیلؑ تھا نہ کہ اسحاقؑ (پیدائش باب۱۶ آیت۱۵) پس جہاں جہاں بھی قربانی کے ذکر میں کسی بیٹے کا ذکر ہے وہاں مراد اسماعیلؑ ہے نہ کہ کوئی اور۔ جب حضرت اسماعیلؑ نے قربان ہونے پر آمادگی ظاہر کی تو چونکہ خواب کی اصل تعبیر یہ تھی کہ اسماعیلؑ کو ایک بے آب و گیاہ وادی میں چھوڑ
Abraham’s preparedness to sacrifice Ishmael was perpetuated in the Islamic institution of 'Sacrifice' which forms an integral part of the ceremonies of Hajj. The implication in the verse may also be to the abolition of human sacrifice which seemed to be in vogue in Abraham’s time and to the substitution for it of animal sacrifice.
Commentary:
Abraham’s preparedness to sacrifice Ishmael was perpetuated in the Islamic institution of "Sacrifice" which forms an integral part of the ceremonies of Hajj. As long as Islam lasts—and it shall last till the end of time—Pilgrimage to Mecca will continue to be performed and on the tenth day of Dhul-Hijjah goats and rams will continue to be slaughtered in hundreds of thousands in Mecca and all over the Muslim world in commemoration of Ishmael’s sacrifice. It is this institution of "Sacrifice" that seems to have been referred to in this verse in the words "And We ransomed him with a great sacrifice".
The reference in the verse may also be to the abolition of human sacrifice which seemed to be in vogue in Abraham’s time and to the substitution for it of animal sacrifice.
1093
伊布拉欣准备牺牲伊司马仪, 是伊斯兰教的永久存在的 “牺牲” 制度, 构成朝觐典礼的一个组成部分。这节经文也可以指示废除在伊布拉欣时代似乎是盛行的用人作牺牲的制度而代之以牲畜做牺牲品。
3
یاد رکھنا چاہیے کہ بنو اسرائیل کہتے ہیں کہ قربانی کے لئے اسحاقؑ کو چنا گیا تھا اور وہی پلوٹھا تھا۔ مگر قرآن کریم اس کے خلاف اسماعیلؑ کا نام لیتا ہے اور وہی سچا ہے۔ کیونکہ بائبل کا اگر بغور مطالعہ کیا جائے تو وہ کہتی ہے کہ پلوٹھا یعنی سب سے بڑا بیٹا قربان ہوگا۔ اور سب سے بڑا بیٹا خود بائبل کے قول کے مطابق اسماعیلؑ تھا نہ کہ اسحاقؑ (پیدائش باب۱۶ آیت۱۵) پس جہاں جہاں بھی قربانی کے ذکر میں کسی بیٹے کا ذکر ہے وہاں مراد اسماعیلؑ ہے نہ کہ کوئی اور۔ جب حضرت اسماعیلؑ نے قربان ہونے پر آمادگی ظاہر کی تو چونکہ خواب کی اصل تعبیر یہ تھی کہ اسماعیلؑ کو ایک بے آب و گیاہ وادی میں چھوڑ
3340
Commentary:
Abraham’s preparedness to sacrifice Ishmael was perpetuated in the Islamic institution of "Sacrifice" which forms an integral part of the ceremonies of Hajj. As long as Islam lasts—and it shall last till the end of time—Pilgrimage to Mecca will continue to be performed and on the tenth day of Dhul-Hijjah goats and rams will continue to be slaughtered in hundreds of thousands in Mecca and all over the Muslim world in commemoration of Ishmael’s sacrifice. It is this institution of "Sacrifice" that seems to have been referred to in this verse in the words "And We ransomed him with a great sacrifice".
The reference in the verse may also be to the abolition of human sacrifice which seemed to be in vogue in Abraham’s time and to the substitution for it of animal sacrifice.
2498
Abraham’s preparedness to sacrifice Ishmael was perpetuated in the Islamic institution of 'Sacrifice' which forms an integral part of the ceremonies of Hajj. The implication in the verse may also be to the abolition of human sacrifice which seemed to be in vogue in Abraham’s time and to the substitution for it of animal sacrifice.
وَتَرَكْنَا عَلَيْهِ فِى ٱلْءَاخِرِينَ
对伊布拉欣的美名传扬后世这一事, 还有什么能比三种伟大的宗教--------伊斯兰教、基督教和犹太教--------的信从者都把这位众圣之父称为自己祖先更大的明证呢！
What greater testimony could there be to Abraham having left behind him a good name than that the followers of three great religions—Islam, Christianity and Judaism—take pride in ascribing their ancestry to the great Patriarch.
Commentary:
What greater testimony could there be to Abraham having left behind him a good name than that the followers of the three great religions—Islam, Christianity and Judaism—take pride in ascribing their ancestry to the great Patriarch.
1094
对伊布拉欣的美名传扬后世这一事, 还有什么能比三种伟大的宗教--------伊斯兰教、基督教和犹太教--------的信从者都把这位众圣之父称为自己祖先更大的明证呢！
3341
Commentary:
What greater testimony could there be to Abraham having left behind him a good name than that the followers of the three great religions—Islam, Christianity and Judaism—take pride in ascribing their ancestry to the great Patriarch.
2499
What greater testimony could there be to Abraham having left behind him a good name than that the followers of three great religions—Islam, Christianity and Judaism—take pride in ascribing their ancestry to the great Patriarch.
سَلَٰمٌ عَلَىٰٓ إِبْرَٰهِيمَ
كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ
وَبَشَّرْنَٰهُ بِإِسْحَٰقَ نَبِيًّا مِّنَ ٱلصَّٰلِحِينَ
11:72; 19:50; 21:73; 29:28.
11:72; 19:50; 21:73; 29:28.
11:72; 19:50; 21:73; 29:28.
a
11:72; 19:50; 21:73; 29:28.
a
11:72; 19:50; 21:73; 29:28.
a
11:72; 19:50; 21:73; 29:28.
وَبَٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَٰقَ ۚ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ
57:27.
57:27.
The words, 'We bestowed blessings on him,' refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael, as Isaac has been mentioned separately by name.
57:27.
Commentary:
The words "We bestowed blessings on him," refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael as Isaac has been mentioned separately by name.
b
57:27.
b
57:27.
3342
Commentary:
The words "We bestowed blessings on him," refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael as Isaac has been mentioned separately by name.
b
57:27.
2500
The words, 'We bestowed blessings on him,' refer to the blessings that God bestowed upon Abraham’s progeny through Ishmael, as Isaac has been mentioned separately by name.