Ruku 77 ع
Section 77 of 556 • 8 Verses
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا
5:49.
5:49.
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
d
5:49.
b
5:49.
574
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
b
5:49.
663
The address is to every Muslim.
وَٱسْتَغْفِرِ ٱللَّهَ ۖ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
اِسْتِغْفَارْ (Istighfar) 是一切精神进步的基本要素。它不仅是口头上祈求宽恕的, 而且要付诸行动, 以去消除缺点与罪过。
Istighfar constitutes the keystone of all spiritual progress. It does not merely mean verbal asking for forgiveness but extends to such acts as lead to the covering up of one’s sins and shortcomings.
Commentary:
استغفار (asking forgiveness) is the keystone of all spiritual progress. The word does not merely mean verbal asking for forgiveness, but also extends to acts leading to the covering up of one’s sins and shortcomings; and this covering up, implied in the root meaning of Istighfar (see 2:200) may be of diverse nature: (1) the covering up of evil propensities in man (2) the covering up of evil thoughts and their being restrained from being converted into actions; (3) the covering up of sins actually committed and preventing them from being exposed; and (4) finally the covering up of the sins, as it were, from the sight of God Himself, i.e. complete and absolute forgiveness and their being treated as non-existent. What a vista of bliss for a true believer!
343
اِسْتِغْفَارْ (Istighfar) 是一切精神进步的基本要素。它不仅是口头上祈求宽恕的, 而且要付诸行动, 以去消除缺点与罪过。
575
Commentary:
استغفار (asking forgiveness) is the keystone of all spiritual progress. The word does not merely mean verbal asking for forgiveness, but also extends to acts leading to the covering up of one’s sins and shortcomings; and this covering up, implied in the root meaning of Istighfar (see 2:200) may be of diverse nature: (1) the covering up of evil propensities in man (2) the covering up of evil thoughts and their being restrained from being converted into actions; (3) the covering up of sins actually committed and preventing them from being exposed; and (4) finally the covering up of the sins, as it were, from the sight of God Himself, i.e. complete and absolute forgiveness and their being treated as non-existent. What a vista of bliss for a true believer!
664
Istighfar constitutes the keystone of all spiritual progress. It does not merely mean verbal asking for forgiveness but extends to such acts as lead to the covering up of one’s sins and shortcomings.
وَلَا تُجَٰدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا
The word Anfusahum may also mean "their brethren" (2:85, 86; 4:67). The address is general as in the preceding verses.
8:59; 22:39.
Commentary:
The expression انفسھم (themselves) may also mean "their brethren" (see 2:85, 86 and 4:67), in which case the clause would mean "those who act dishonestly with regard to their brethren." The verse further emphasizes the fact, stated in 4:106 above, that those who act unfaithfully and dishonestly should not be supported. They do not deserve support not only because they are dishonest with regard to their own souls or those of their brethren and because the good name of their community suffers on their account, but also because they are encouraged in this way to persist in their evil practices. Here, too, the address is general as in 4:106.
a
8:59; 22:39.
576
Commentary:
The expression انفسھم (themselves) may also mean "their brethren" (see 2:85, 86 and 4:67), in which case the clause would mean "those who act dishonestly with regard to their brethren." The verse further emphasizes the fact, stated in 4:106 above, that those who act unfaithfully and dishonestly should not be supported. They do not deserve support not only because they are dishonest with regard to their own souls or those of their brethren and because the good name of their community suffers on their account, but also because they are encouraged in this way to persist in their evil practices. Here, too, the address is general as in 4:106.
665
The word Anfusahum may also mean "their brethren" (2:85, 86; 4:67). The address is general as in the preceding verses.
يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا
4:82.
4:82.
4:82.
a
4:82.
b
4:82.
c
4:82.
هَٰٓأَنتُمْ هَٰٓؤُلَآءِ جَٰدَلْتُمْ عَنْهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا فَمَن يُجَٰدِلُ ٱللَّهَ عَنْهُمْ يَوْمَ ٱلْقِيَٰمَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا
The word Antum (you) shows that in the previous verses it was not the Holy Prophet but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Qur’an addresses him because he was the recipient of Divine commandment for the believers.
Commentary:
The use in the present verse of the word انتم (you) which is in the plural number clearly shows that in the previous verses it was not the Holy Prophet, but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Quran addresses him merely because he is the recipient of the Word of God and it is through him that people receive Divine commands.
577
Commentary:
The use in the present verse of the word انتم (you) which is in the plural number clearly shows that in the previous verses it was not the Holy Prophet, but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Quran addresses him merely because he is the recipient of the Word of God and it is through him that people receive Divine commands.
666
The word Antum (you) shows that in the previous verses it was not the Holy Prophet but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Qur’an addresses him because he was the recipient of Divine commandment for the believers.
وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا
4:65.
4:65.
4:65.
Commentary:
The God of Islam is a God of mercy and is never revengeful. Whenever a servant of His commits a sin or does an evil act and then sincerely repents and asks for His forgiveness, he always finds Him most Forgiving and Merciful. Ah, what a loving God! Truly has the Holy Prophet said that the joy of God at the repentance of a sinful servant of His is greater than the joy of a lonely wayfarer who, while travelling in the desert, loses his camel laden with provisions and despairs of life but then suddenly finds it (Bukhari, ch. on Da‘wat).
b
4:65.
a
4:65.
578
Commentary:
The God of Islam is a God of mercy and is never revengeful. Whenever a servant of His commits a sin or does an evil act and then sincerely repents and asks for His forgiveness, he always finds Him most Forgiving and Merciful. Ah, what a loving God! Truly has the Holy Prophet said that the joy of God at the repentance of a sinful servant of His is greater than the joy of a lonely wayfarer who, while travelling in the desert, loses his camel laden with provisions and despairs of life but then suddenly finds it (Bukhari, ch. on Da‘wat).
a
4:65.
وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُۥ عَلَىٰ نَفْسِهِۦ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
2:287; 99:9.
اصل لفظ کَسَبَ ہے جس کے معنے کمانے کے ہیں۔ لیکن یہ لفظ عربی میں کسی فعل کے ایسے طور پر کرنے کے لئے بھی استعمال ہوتا ہے جسے بالارادہ کیا جائے۔ گو اس کے نتیجہ کی امیدنہ ہو۔ اردو میں اس کا ترجمہ ’’کمانا‘‘ کرنا محاورہ کے خلاف ہے۔ اس لئے ’’کرے‘‘ ترجمہ کیا گیا ہے۔ لیکن مراد ایسے طور پر کام کرنا ہے کہ ارادہ شامل ہو اور نتیجہ کی توقع یا خوف نہ ہو۔
2:287; 99:9.
2:287; 99:9.
c
2:287; 99:9.
1
اصل لفظ کَسَبَ ہے جس کے معنے کمانے کے ہیں۔ لیکن یہ لفظ عربی میں کسی فعل کے ایسے طور پر کرنے کے لئے بھی استعمال ہوتا ہے جسے بالارادہ کیا جائے۔ گو اس کے نتیجہ کی امیدنہ ہو۔ اردو میں اس کا ترجمہ ’’کمانا‘‘ کرنا محاورہ کے خلاف ہے۔ اس لئے ’’کرے‘‘ ترجمہ کیا گیا ہے۔ لیکن مراد ایسے طور پر کام کرنا ہے کہ ارادہ شامل ہو اور نتیجہ کی توقع یا خوف نہ ہو۔
b
2:287; 99:9.
b
2:287; 99:9.
وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا
24:2, 24; 33:59.
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
24:2, 24; 33:59.
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
24:12, 24; 33:59.
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
d
24:2, 24; 33:59.
344
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
c
24:12, 24; 33:59.
579
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
c
24:2, 24; 33:59.
667
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).