Search Results for "أَهْلُهَا"
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وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًا
4:129.
4:129.
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
4:129.
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
a
4:129.
513
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
602
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
603
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
۞ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا
اس جگہ حکومت کا ذکر ہے اور آیت کا مطلب یہ ہے کہ حکام کو جب چنو تو اہل دیکھ کر چنو‘ رعایت یا جَنبہ داری سے کام نہ لو۔ پھر دوسرا حصہ منتخب حکام کو مخاطب کرکے بیان کیا ہے کہ اے حکام! جب تم چنے جاؤ تو ہمیشہ عدل اور انصاف کو مدنظر رکھو اور جنبہ داری سے کام نہ لو‘ خواہ ایک فریق تمہاری پارٹی کا مخالف ہی کیوں نہ ہو۔
8:28
Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office.
The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well.
8:28.
Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).
d
8:28.
330
统治的权威或权力在这里被说成人民的“委托物”, 为的是指出, 这个权属于人民, 不是个人或朝代生来就有的权利。«古兰经» 不赞成王朝的或世袭的统治, 而是另行制定一种代议制的政府。首脑要选举产生; 在选举首脑时, 要告诉人民投票给最称职的人。
331
穆斯林政府的首领及所有受委托担任行政职务的人员都必须公正而充分使用他们的权力。
1
اس جگہ حکومت کا ذکر ہے اور آیت کا مطلب یہ ہے کہ حکام کو جب چنو تو اہل دیکھ کر چنو‘ رعایت یا جَنبہ داری سے کام نہ لو۔ پھر دوسرا حصہ منتخب حکام کو مخاطب کرکے بیان کیا ہے کہ اے حکام! جب تم چنے جاؤ تو ہمیشہ عدل اور انصاف کو مدنظر رکھو اور جنبہ داری سے کام نہ لو‘ خواہ ایک فریق تمہاری پارٹی کا مخالف ہی کیوں نہ ہو۔
c
8:28.
532
Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).
c
8:28
621
Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office.
622
The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well.
وَمَا لَكُمْ لَا تُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
4:99.
The words also mean, what is the matter with you that you fight not.
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
4:99.
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
337
这节经文清楚地证明穆斯林决不会发动敌对行动。他们只是为保卫自己的宗教和挽救自己力量较弱的教友而战。
1
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
a
4:99.
545
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
632A
The words also mean, what is the matter with you that you fight not.
633
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
ذَٰلِكَ أَن لَّمْ يَكُن رَّبُّكَ مُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا غَٰفِلُونَ
یعنی بغیر نبی بھیج کر حجت تمام کرنے کے عذاب نازل کرنا ظلم ہے۔
یعنی خداتعالیٰ کا عذاب بغیر حجت تمام کئے کے نہیں آتا۔ رسول کریم صلی اللہ علیہ وسلم اور آپ کے صحابہ کا بھی یہی طریق عمل تھا کہ وہ کفار کو ہوشیار کرکے اس کے بعد حملہ کرتے تھے۔
11:118; 20:135; 26:209; 28:60.
As the Holy Prophet was raised for all mankind, the word al-Qura would in his case apply to the whole world.
God never sends down general calamities unless He first warns people of the impending visitation by raising a Warner. Calamities referred to here are general calamities such as earthquakes, devastating wars, epidemics, etc. which smite a whole people.
11:118; 20:135; 26:209; 28:60.
Commentary:
The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.
The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."
The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.
If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.
The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.
c
11:118; 20:135; 26:209; 28:60.
462
因为穆圣是为全人类选拔出来的使者, 在这种情况下, اَلْقُرٰى (al-Qura) 这个单词用作全世界解。
463
安拉先选拔一个警告者来警告民众关于即将来临的天灾, 否则, 他是不会降下一般的大灾难的。
3
یعنی بغیر نبی بھیج کر حجت تمام کرنے کے عذاب نازل کرنا ظلم ہے۔
4
یعنی خداتعالیٰ کا عذاب بغیر حجت تمام کئے کے نہیں آتا۔ رسول کریم صلی اللہ علیہ وسلم اور آپ کے صحابہ کا بھی یہی طریق عمل تھا کہ وہ کفار کو ہوشیار کرکے اس کے بعد حملہ کرتے تھے۔
b
11:118; 20:135; 26:209; 28:60.
872
Commentary:
The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.
The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."
The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.
If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.
The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.
c
11:118; 20:135; 26:209; 28:60.
911
As the Holy Prophet was raised for all mankind, the word al-Qura would in his case apply to the whole world.
912
God never sends down general calamities unless He first warns people of the impending visitation by raising a Warner. Calamities referred to here are general calamities such as earthquakes, devastating wars, epidemics, etc. which smite a whole people.
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّبِىٍّ إِلَّآ أَخَذْنَآ أَهْلَهَا بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَضَّرَّعُونَ
6:43.
6:43.
This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people.
6:43.
Commentary:
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature.
c
6:43.
a
6:43.
991
Commentary:
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature.
b
6:43.
1015
This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people.
أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ ٱلْأَرْضَ مِنۢ بَعْدِ أَهْلِهَآ أَن لَّوْ نَشَآءُ أَصَبْنَٰهُم بِذُنُوبِهِمْ ۚ وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ
20:129; 32:27.
10:75; 16:109; 45:24.
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
a
20:129; 32:27.
b
10:75; 16:109; 45:24.
997
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
قَالَ فِرْعَوْنُ ءَامَنتُم بِهِۦ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّ هَٰذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى ٱلْمَدِينَةِ لِتُخْرِجُوا۟ مِنْهَآ أَهْلَهَا ۖ فَسَوْفَ تَعْلَمُونَ
20:72; 26:50.
20:72; 26:50.
The words "its inhabitants" here signify Pharaoh’s own people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
20:72; 26:50.
Commentary:
The sudden change in the magicians, brought about by the powerful hand of God, gave rise to doubts and misgivings in the mind of Pharaoh; or it may be, he simply used it as an excuse to hide his own discomfiture.
By the words "its inhabitants" are here meant Pharaoh’s people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
The Bible also agrees with the Quran in saying that the magicians became believers in Moses (Exod. 8:19), with the difference that whereas, according to the Quran, the magicians became believers on the spot immediately after witnessing this miracle of Moses, according to the Bible, they believed in Moses sometime later. The Quranic account is certainly more natural.
e
20:72; 26:50.
d
20:72; 26:50.
1013
Commentary:
The sudden change in the magicians, brought about by the powerful hand of God, gave rise to doubts and misgivings in the mind of Pharaoh; or it may be, he simply used it as an excuse to hide his own discomfiture.
By the words "its inhabitants" are here meant Pharaoh’s people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
The Bible also agrees with the Quran in saying that the magicians became believers in Moses (Exod. 8:19), with the difference that whereas, according to the Quran, the magicians became believers on the spot immediately after witnessing this miracle of Moses, according to the Bible, they believed in Moses sometime later. The Quranic account is certainly more natural.
a
20:72; 26:50.
1032
The words "its inhabitants" here signify Pharaoh’s own people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
إِنَّمَا مَثَلُ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ مِمَّا يَأْكُلُ ٱلنَّاسُ وَٱلْأَنْعَٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلْأَرْضُ زُخْرُفَهَا وَٱزَّيَّنَتْ وَظَنَّ أَهْلُهَآ أَنَّهُمْ قَٰدِرُونَ عَلَيْهَآ أَتَىٰهَآ أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَٰهَا حَصِيدًا كَأَن لَّمْ تَغْنَ بِٱلْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَتَفَكَّرُونَ
3:118.
11:69.
18:46.
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
18:46.
3:118.
11:69.
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
b
18:46.
c
3:118.
d
11:69.
a
18:46.
b
3:118.
c
11:69.
1300
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
a
3:118.
b
11:69.
c
18:46.
1252
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
وَمَا كَانَ رَبُّكَ لِيُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ
6:132; 20:135; 26:209; 28:60.
6:132; 20:135; 26:209; 28:60.
6:132; 20:135; 26:209; 28:60.
Commentary:
The verse clearly shows that it is unjust to punish any people unless they make themselves deserving of it by their misdeeds. It is a pity that in spite of the fact that various kinds of afflictions and miseries have fallen upon present-day Muslims, they persist in thinking that they are following the right path. This, in other words, means that they look upon God as unjust and themselves as righteous. The important lesson that we learn from this verse is that as punishment comes only when people become corrupt, therefore when people see signs of an impending punishment they should take a warning from it and should at once set about eschewing evil practices and reforming themselves.
As the word مصلحون (righteous) also means "making peace among themselves", the verse also shows that the way to avert Divine punishment is that people should make peace among themselves and there should be unity and concord among them. In fact, decline and degradation overtake a people only when they are rent by dissensions and discord and fall victim to various kinds of moral and spiritual maladies.
d
6:132; 20:135; 26:209; 28:60.
a
6:132; 20:135; 26:209; 28:60.
1498
Commentary:
The verse clearly shows that it is unjust to punish any people unless they make themselves deserving of it by their misdeeds. It is a pity that in spite of the fact that various kinds of afflictions and miseries have fallen upon present-day Muslims, they persist in thinking that they are following the right path. This, in other words, means that they look upon God as unjust and themselves as righteous. The important lesson that we learn from this verse is that as punishment comes only when people become corrupt, therefore when people see signs of an impending punishment they should take a warning from it and should at once set about eschewing evil practices and reforming themselves.
As the word مصلحون (righteous) also means "making peace among themselves", the verse also shows that the way to avert Divine punishment is that people should make peace among themselves and there should be unity and concord among them. In fact, decline and degradation overtake a people only when they are rent by dissensions and discord and fall victim to various kinds of moral and spiritual maladies.
c
6:132; 20:135; 26:209; 28:60.
قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى ۚ وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَٰذِبِينَ
Commentary:
Nothing can approach the nobility of mind of God’s Elect. In spite of the fact that Joseph was grievously sinned against, he bore himself with great dignity and refrained from exposing the evil deed of his temptress. But when she herself had the hardihood to bring an utterly false accusation against him, he was compelled to state the facts. A person who appeared to have noticed that Joseph’s shirt had been torn at the back at once came to the conclusion that the woman was to blame. Without having the courage to incriminate her, but wishing to exculpate Joseph, he gave his evidence in a general manner as if he were blaming no one, but was merely laying down a principle by which the culprit could be discovered.
1530
Commentary:
Nothing can approach the nobility of mind of God’s Elect. In spite of the fact that Joseph was grievously sinned against, he bore himself with great dignity and refrained from exposing the evil deed of his temptress. But when she herself had the hardihood to bring an utterly false accusation against him, he was compelled to state the facts. A person who appeared to have noticed that Joseph’s shirt had been torn at the back at once came to the conclusion that the woman was to blame. Without having the courage to incriminate her, but wishing to exculpate Joseph, he gave his evidence in a general manner as if he were blaming no one, but was merely laying down a principle by which the culprit could be discovered.
فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِى ٱلسَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْـًٔا إِمْرًا
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the actual incidents which Moses actually saw in his Vision. The words, he made a hole in it, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat which in the language of dreams denotes worldly riches, i.e. he would see to it that wealth did not accumulate in the hands of a few persons but was fairly distributed.
Important Words:
امرا (evil) is derived from امرا (amara). امرہ means, he commanded him. They say امرالقوم (amira) i.e. the people became many. امرالامر means, the affair or case became severe, distressful, grievous or wonderful. امر (imrun) means, a severe, distressful or grievous thing; or a terrible and foul or very foul, evil or abominable thing; or a wonderful thing. The Quranic words لقد جئت شیئا امرا mean, verily thou hast done a severe, distressful or grievous thing; or a terrible and foul or evil or abominable thing (Lane, Aqrab & Mufradat).
Commentary:
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the incidents which Moses actually saw in his vision. Moses is here represented as having objected to the very first act of his learned companion, in spite of the fact that he had promised not to do so. The Holy Prophet, however, was shown in his own vision as having kept silent all the way. This contrast in the behaviour of these two great Prophets represented the attitude of their followers towards their respective religions. Whereas the Companions of the Holy Prophet remained loyal to their Faith under the severest persecution and difficulties, the followers of Moses ignored and defied theirs when it suited them. On the other hand the three incidents of both visions are identical in their interpretation and significance though the metaphors used to describe them are different.
سفینة (boat) in the language of dreams denotes "worldly riches" This interpretation is supported by the Quran also (17:67). In this sense of the word, the embarkation of both Moses and his learned companion who, as is explained above, was the embodied form of the Holy Prophet, signifies that the followers of both these Prophets will have worldly riches in plenty in their respective periods.
The words, he staved it in, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat of the material prosperity and riches of his followers, i.e. he would see to it that wealth does not accumulate in the hands of a few but that it continues to change hands and is fairly distributed among all sections of Muslims. To effect this Islam has made the giving of Zakah obligatory, has totally prohibited all transactions based on interest and by its law of inheritance has sought to distribute the wealth of a dying person among all his children, parents, wives and other near relatives. It has also prohibited gambling and has laid down laws to better and improve the condition and status of labourers. The materialistic and wealthy Jews and Christians could not view such a division of wealth with favour and regarded it as reckless waste. All their economic laws tend to increase the wealth of the rich and to help it accumulate in a few hands. Whereas in his vision Moses objected to the hole being made in the boat by his learned companion which, interpreted in accordance with the language of dreams, meant that his people would be too much enamoured of material wealth to accept laws aiming at its equitable distribution, the Holy Prophet in his own Vision refused to accept the cup of water offered to him which signified that his followers would prefer religion to the world.
Just as Moses in his vision found fault with his learned companion when the latter made a hole in the boat, similarly his people found fault with the Holy Prophet when he called upon his followers to spend their money in the cause of God. They even taunted him for making such demands (5:65 & 36:48).
2111
Important Words:
امرا (evil) is derived from امرا (amara). امرہ means, he commanded him. They say امرالقوم (amira) i.e. the people became many. امرالامر means, the affair or case became severe, distressful, grievous or wonderful. امر (imrun) means, a severe, distressful or grievous thing; or a terrible and foul or very foul, evil or abominable thing; or a wonderful thing. The Quranic words لقد جئت شیئا امرا mean, verily thou hast done a severe, distressful or grievous thing; or a terrible and foul or evil or abominable thing (Lane, Aqrab & Mufradat).
Commentary:
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the incidents which Moses actually saw in his vision. Moses is here represented as having objected to the very first act of his learned companion, in spite of the fact that he had promised not to do so. The Holy Prophet, however, was shown in his own vision as having kept silent all the way. This contrast in the behaviour of these two great Prophets represented the attitude of their followers towards their respective religions. Whereas the Companions of the Holy Prophet remained loyal to their Faith under the severest persecution and difficulties, the followers of Moses ignored and defied theirs when it suited them. On the other hand the three incidents of both visions are identical in their interpretation and significance though the metaphors used to describe them are different.
سفینة (boat) in the language of dreams denotes "worldly riches" This interpretation is supported by the Quran also (17:67). In this sense of the word, the embarkation of both Moses and his learned companion who, as is explained above, was the embodied form of the Holy Prophet, signifies that the followers of both these Prophets will have worldly riches in plenty in their respective periods.
The words, he staved it in, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat of the material prosperity and riches of his followers, i.e. he would see to it that wealth does not accumulate in the hands of a few but that it continues to change hands and is fairly distributed among all sections of Muslims. To effect this Islam has made the giving of Zakah obligatory, has totally prohibited all transactions based on interest and by its law of inheritance has sought to distribute the wealth of a dying person among all his children, parents, wives and other near relatives. It has also prohibited gambling and has laid down laws to better and improve the condition and status of labourers. The materialistic and wealthy Jews and Christians could not view such a division of wealth with favour and regarded it as reckless waste. All their economic laws tend to increase the wealth of the rich and to help it accumulate in a few hands. Whereas in his vision Moses objected to the hole being made in the boat by his learned companion which, interpreted in accordance with the language of dreams, meant that his people would be too much enamoured of material wealth to accept laws aiming at its equitable distribution, the Holy Prophet in his own Vision refused to accept the cup of water offered to him which signified that his followers would prefer religion to the world.
Just as Moses in his vision found fault with his learned companion when the latter made a hole in the boat, similarly his people found fault with the Holy Prophet when he called upon his followers to spend their money in the cause of God. They even taunted him for making such demands (5:65 & 36:48).
1711
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the actual incidents which Moses actually saw in his Vision. The words, he made a hole in it, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat which in the language of dreams denotes worldly riches, i.e. he would see to it that wealth did not accumulate in the hands of a few persons but was fairly distributed.
فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ ٱسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا۟ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥ ۖ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًا
اس میں اس واقعہ کی طرف اشارہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم یہودیوں اور عیسائیوں سے تعاون کی اپیل کریں گے لیکن وہ اس سے انکار کر دیں گے۔ سب تاریخ اسلام اس پر شاہد ہے۔
فَوَجَدَا فِیْھَا جِدَارًا یُّرِیْدُ اَنْ یَّنْقَضَّ اس حصّۂ آیت کا لفظی ترجمہ تو یہ ہے کہ ان دونوں نے اس بستی میں ایک ایسی دیوار پائی جو گرنے کا ارادہ کر رہی تھی۔ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’انہوں نے اس (بستی) میں ایک ایسی دیوار پائی جو گرنے کو تھی۔‘‘ یہ ترجمہ عربی زبان کے محاورہ کے بالکل مطابق ہے۔ کیونکہ عربی زبان میں بعض دفعہ اَرَادَ کا لفظ تو استعمال کیا جاتا ہے مگر اس سے مراد دماغی ارادہ نہیں ہوتابلکہ مراد یہ ہوتی ہے کہ حالات کے لحاظ سے اس چیز پر قریب وقت میں وہ حالت آنے والی ہے۔ چنانچہ امام ابو منصورر ثعالبی جو لغت ِعرب کے مشہور امام
The verse seems to signify that Moses and the Holy Prophet would seek the cooperation of Jews and Christians in the cause of God but it would be denied to both of them.
Commentary:
The words اھل قریة (people of a town) in a dream signify, one or more nations; and asking for their hospitality means, seeking their cooperation in a righteous cause. In this sense of the words, اھل قریة the verse would mean that Moses and the Holy Prophet would seek the cooperation of Jews and Christians in the cause of God but it would be denied to both of them. That the Jews flatly refused to give any cooperation or assistance to Moses when he asked them to go with him to conquer Canaan is clearly stated in the Quran (5:22-25). The Holy Prophet also failed to receive the cooperation of Christians in even such a noble cause as the establishment of the Unity of God on earth. Says the Quran, O People of the Book! come to a word equal between us and you—that we worship none, but Allah, and that we associate no partner with Him and that some of us take not others for Lords besides Allah. But if they turn away, then say, ‘Bear witness that we have submitted to God (3:65).
According to Ta‘tirul-Anam, جدار (wall) in a vision with a breach in it denotes a leader of a people or a learned man who has lost his property and the repairing of it signifies the restoration of the property of that leader.
In view of these interpretations, the words, And they found therein a wall which was about to fall, signify that Jewish and Christian religious leaders would lose all influence over their followers; and the repairing of the wall denotes that that influence would be rehabilitated. These words may also refer to the progress made by the Israelites through Moses and by the Ishmaelites through the Holy Prophet. The words, if thou hadst desired, thou couldst have taken payment for it, may mean that the business instinct of the Jewish and Christian peoples would grow so strong that they would not do anything without demanding remuneration for it.
3
اس میں اس واقعہ کی طرف اشارہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم یہودیوں اور عیسائیوں سے تعاون کی اپیل کریں گے لیکن وہ اس سے انکار کر دیں گے۔ سب تاریخ اسلام اس پر شاہد ہے۔
4
فَوَجَدَا فِیْھَا جِدَارًا یُّرِیْدُ اَنْ یَّنْقَضَّ اس حصّۂ آیت کا لفظی ترجمہ تو یہ ہے کہ ان دونوں نے اس بستی میں ایک ایسی دیوار پائی جو گرنے کا ارادہ کر رہی تھی۔ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’انہوں نے اس (بستی) میں ایک ایسی دیوار پائی جو گرنے کو تھی۔‘‘ یہ ترجمہ عربی زبان کے محاورہ کے بالکل مطابق ہے۔ کیونکہ عربی زبان میں بعض دفعہ اَرَادَ کا لفظ تو استعمال کیا جاتا ہے مگر اس سے مراد دماغی ارادہ نہیں ہوتابلکہ مراد یہ ہوتی ہے کہ حالات کے لحاظ سے اس چیز پر قریب وقت میں وہ حالت آنے والی ہے۔ چنانچہ امام ابو منصورر ثعالبی جو لغت ِعرب کے مشہور امام
2116
Commentary:
The words اھل قریة (people of a town) in a dream signify, one or more nations; and asking for their hospitality means, seeking their cooperation in a righteous cause. In this sense of the words, اھل قریة the verse would mean that Moses and the Holy Prophet would seek the cooperation of Jews and Christians in the cause of God but it would be denied to both of them. That the Jews flatly refused to give any cooperation or assistance to Moses when he asked them to go with him to conquer Canaan is clearly stated in the Quran (5:22-25). The Holy Prophet also failed to receive the cooperation of Christians in even such a noble cause as the establishment of the Unity of God on earth. Says the Quran, O People of the Book! come to a word equal between us and you—that we worship none, but Allah, and that we associate no partner with Him and that some of us take not others for Lords besides Allah. But if they turn away, then say, ‘Bear witness that we have submitted to God (3:65).
According to Ta‘tirul-Anam, جدار (wall) in a vision with a breach in it denotes a leader of a people or a learned man who has lost his property and the repairing of it signifies the restoration of the property of that leader.
In view of these interpretations, the words, And they found therein a wall which was about to fall, signify that Jewish and Christian religious leaders would lose all influence over their followers; and the repairing of the wall denotes that that influence would be rehabilitated. These words may also refer to the progress made by the Israelites through Moses and by the Ishmaelites through the Holy Prophet. The words, if thou hadst desired, thou couldst have taken payment for it, may mean that the business instinct of the Jewish and Christian peoples would grow so strong that they would not do anything without demanding remuneration for it.
1714
The verse seems to signify that Moses and the Holy Prophet would seek the cooperation of Jews and Christians in the cause of God but it would be denied to both of them.
وَٱذْكُرْ فِى ٱلْكِتَٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا
作为以下几节所叙述的有关伊撒在没有父亲的媒介下诞生的一些详细情况的序言, 看来谈谈 «古兰经» 和 «新约全书» 中与玛尔彦有关的一些事情, 是恰当而必要的。«新约全书» 对玛尔彦怀孕之前的生活实际上没有什么叙述。«马太» 和 «路加» 所著的引几勒 (福音书), 对以上那个重要事件发生以前的情况谈得极为简短而离题;而 «马可» 和 «约翰» 对此完全不谈。据 «马太福音» 所载, 玛尔彦刚嫁给了约瑟, 就发现已有了身孕。约瑟想秘密解除婚约, 但被一个天使在梦中阻止了他采取这种极端的做法, “约瑟, 大卫的儿子, 不要害怕娶玛利亚 (玛尔彦) 为妻” («马太»1:19, 20)。然而 «古兰经» 对玛尔彦的家庭、她的诞生情况、她母亲的许愿、把她献身给教堂的事业以及她开始怀有伊撒等情况作了详细得多的叙述 (3:36, 37, 48) 而本章对玛尔彦身怀伊撒后她发生了什么情况以及伊撒出生后和受托安拉的使命后发生了什么情况作了更为详细的叙述。这样就对即将从以色列家族转移给伊司马仪家族的先知品位这一重要论题有关的以及本章 主要论题的玛尔彦提供了一切必要的细节。经文中特别谈到了 “东方”, 也许是为了指出犹太人保持东方神圣的这一由来已久的习惯。犹太人和基督教徒都特别敬重东方。他们建筑的教堂和礼拜堂都是面向东方的。
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’s fatherless birth as given in the next several verses, some facts related about Mary in the Qur’an and the New Testament. The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream, 'Joseph, thou son of David, fear not to take unto thee Mary thy wife' (Matt. 1: 19, 20). The Qur’an, however, gives a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, of her being dedicated to the service of the Church and las
Important Words:
مریم (Mary) is probably a compound word consisting of مر and یم and possesses, in Hebrew, a variety of meanings. Some of these meanings are: 'bitter sea'; 'drop of the sea'; 'star of the sea'; 'bitterness'; 'mistress or lady'. The word also means 'exalted'. It may also mean 'pious worshipper'. From two alternative roots the word might also mean, 'the rebellious', or 'the corpulent'. It seems that among the Jews and the Arabs corpulence was considered as a mark of beauty and girls who were corpulent were considered beautiful and therefore named Maryam. Maryam also seems to be a popular name among the Jews in the time of Jesus. See also 3:37.
شرقیاً (to the east) means, (1) facing the east; (2) to the east. مکاناً شرقیاً means, a place to the east; a place facing the east; a place in which the sun shines; an open dwelling place (Lane).
الکتاب (the Book) may refer both to the Bible and the Quran.
Commentary:
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’ fatherless birth as given in the next several verses, some facts related about Mary in the Quran and the Bible.
The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with a child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream: "Joseph, thou son of David, fear not to take unto thee Mary thy wife" (Matt. 1:19, 20). According to Luke, Mary was a relation of Zachariah’s wife and used to go to their house. Apart from this unimportant additional fact Luke leaves us quite in the dark about Mary’s account prior to her marriage with Joseph. But the Quran gives us a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, her childhood being dedicated to the service of the Church and lastly of her having conceived Jesus (3:36-38).
The present Surah, however, gives a still more detailed account of Mary having conceived Jesus and of what happened to her and to Jesus after his birth and after he was commissioned with his divine mission. The Quran has provided us with all necessary details about Mary that have any bearing on the important subject of prophethood which was about to be transferred from the House of Israel to that of Ishmael and which forms the principal thesis of the present Surah. If anything the Bible has given a very sorry picture of Jesus and his relations with his mother. Whereas the Quran depicts him to be kind, dutiful and very compassionate towards his mother, the Gospels show that he did not like his mother because she did not believe in him (Matt. 12:46-50). Mark 3:31-35 and Luke 8:19-21 show that besides Mary, Jesus’ other relations did not believe in him while the Gospel of John keeps discreetly silent over this painful subject. We also know that the Jews used to taunt Jesus by saying that if his mission was true why his own relations did not believe in him (Matt. 13:55-56). Some of his relations and friends went so far as to lay hold on him for they said that he was beside himself (Mark 3:21). This attitude of disbelief on the part of his relatives towards Jesus had made him so bitter that when he was being taken to Calvary to be put on the cross and his mother appeared on the scene, he addressed her saying 'Woman, behold thy son!' (John 19:26). And when on another occasion a woman being very much impressed by his discourse said: 'Blessed is the womb that bore thee, and the paps which thou hast sucked' (Luke 11:27), he retorted: 'Yea rather, blessed are they that hear the word of God, and keep it' (Luke 11:28), which signified that he could not even bear his mother being praised.
Such is the picture which the Gospels have drawn of the unenviable relations between Jesus and his mother. But the description is not only self-contradictory, it also offends against human nature and intelligence. The Quran, however, presents both these blessed and holy persons in quite a different light. Regarding Jesus it says that he was kind and loving, obedient and dutiful to his mother and that he was not haughty and rude (19:33) while about Mary it states that she was a pious, chaste and truthful woman and was a great worshipper of God and that God purified her, accepted her and chose her above the women of the world (3:43, 44; 5:76; 66:13). How great is the difference between the unenviable picture of Mary drawn by the Gospels and the beautiful description given of her in the Quran. Whereas the Biblical description is highly derogatory and self-contradictory, the Quranic description is not only consistent with the dignity of a highly righteous woman but is also more akin to truth and facts of history.
As the verse shows Mary withdrew herself to a place to the east. Special mention has been made of "a place to the east" in the verse, in order, perhaps, to point to the time-honoured custom of the Jews that they attached special significance to مشرق (east) and considered it sacred. They believed that the birth of the first man took place in the east where God planted a garden (Gen. 2:8). The Babylonians by whose traditions the Jews became much impressed as they had lived under them as captives also looked upon the east as "the gate of light" (Ezekiel 11:1). Matthew 2:2 and Revelation 7:2 also shed some light on the importance of the east. Both the Jews and Christians hold the east in special respect. They build their places of worship facing the east. This is why special mention has been made in the present verse "of a place to the East" and Mary has been described as having gone to "a place which was facing the east."
For a somewhat detailed note on the early life of Mary see vv. 3:36, 37, 38.
799
作为以下几节所叙述的有关伊撒在没有父亲的媒介下诞生的一些详细情况的序言, 看来谈谈 «古兰经» 和 «新约全书» 中与玛尔彦有关的一些事情, 是恰当而必要的。«新约全书» 对玛尔彦怀孕之前的生活实际上没有什么叙述。«马太» 和 «路加» 所著的引几勒 (福音书), 对以上那个重要事件发生以前的情况谈得极为简短而离题;而 «马可» 和 «约翰» 对此完全不谈。据 «马太福音» 所载, 玛尔彦刚嫁给了约瑟, 就发现已有了身孕。约瑟想秘密解除婚约, 但被一个天使在梦中阻止了他采取这种极端的做法, “约瑟, 大卫的儿子, 不要害怕娶玛利亚 (玛尔彦) 为妻” («马太»1:19, 20)。然而 «古兰经» 对玛尔彦的家庭、她的诞生情况、她母亲的许愿、把她献身给教堂的事业以及她开始怀有伊撒等情况作了详细得多的叙述 (3:36, 37, 48) 而本章对玛尔彦身怀伊撒后她发生了什么情况以及伊撒出生后和受托安拉的使命后发生了什么情况作了更为详细的叙述。这样就对即将从以色列家族转移给伊司马仪家族的先知品位这一重要论题有关的以及本章 主要论题的玛尔彦提供了一切必要的细节。经文中特别谈到了 “东方”, 也许是为了指出犹太人保持东方神圣的这一由来已久的习惯。犹太人和基督教徒都特别敬重东方。他们建筑的教堂和礼拜堂都是面向东方的。
2161
Important Words:
مریم (Mary) is probably a compound word consisting of مر and یم and possesses, in Hebrew, a variety of meanings. Some of these meanings are: 'bitter sea'; 'drop of the sea'; 'star of the sea'; 'bitterness'; 'mistress or lady'. The word also means 'exalted'. It may also mean 'pious worshipper'. From two alternative roots the word might also mean, 'the rebellious', or 'the corpulent'. It seems that among the Jews and the Arabs corpulence was considered as a mark of beauty and girls who were corpulent were considered beautiful and therefore named Maryam. Maryam also seems to be a popular name among the Jews in the time of Jesus. See also 3:37.
شرقیاً (to the east) means, (1) facing the east; (2) to the east. مکاناً شرقیاً means, a place to the east; a place facing the east; a place in which the sun shines; an open dwelling place (Lane).
الکتاب (the Book) may refer both to the Bible and the Quran.
Commentary:
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’ fatherless birth as given in the next several verses, some facts related about Mary in the Quran and the Bible.
The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with a child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream: "Joseph, thou son of David, fear not to take unto thee Mary thy wife" (Matt. 1:19, 20). According to Luke, Mary was a relation of Zachariah’s wife and used to go to their house. Apart from this unimportant additional fact Luke leaves us quite in the dark about Mary’s account prior to her marriage with Joseph. But the Quran gives us a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, her childhood being dedicated to the service of the Church and lastly of her having conceived Jesus (3:36-38).
The present Surah, however, gives a still more detailed account of Mary having conceived Jesus and of what happened to her and to Jesus after his birth and after he was commissioned with his divine mission. The Quran has provided us with all necessary details about Mary that have any bearing on the important subject of prophethood which was about to be transferred from the House of Israel to that of Ishmael and which forms the principal thesis of the present Surah. If anything the Bible has given a very sorry picture of Jesus and his relations with his mother. Whereas the Quran depicts him to be kind, dutiful and very compassionate towards his mother, the Gospels show that he did not like his mother because she did not believe in him (Matt. 12:46-50). Mark 3:31-35 and Luke 8:19-21 show that besides Mary, Jesus’ other relations did not believe in him while the Gospel of John keeps discreetly silent over this painful subject. We also know that the Jews used to taunt Jesus by saying that if his mission was true why his own relations did not believe in him (Matt. 13:55-56). Some of his relations and friends went so far as to lay hold on him for they said that he was beside himself (Mark 3:21). This attitude of disbelief on the part of his relatives towards Jesus had made him so bitter that when he was being taken to Calvary to be put on the cross and his mother appeared on the scene, he addressed her saying 'Woman, behold thy son!' (John 19:26). And when on another occasion a woman being very much impressed by his discourse said: 'Blessed is the womb that bore thee, and the paps which thou hast sucked' (Luke 11:27), he retorted: 'Yea rather, blessed are they that hear the word of God, and keep it' (Luke 11:28), which signified that he could not even bear his mother being praised.
Such is the picture which the Gospels have drawn of the unenviable relations between Jesus and his mother. But the description is not only self-contradictory, it also offends against human nature and intelligence. The Quran, however, presents both these blessed and holy persons in quite a different light. Regarding Jesus it says that he was kind and loving, obedient and dutiful to his mother and that he was not haughty and rude (19:33) while about Mary it states that she was a pious, chaste and truthful woman and was a great worshipper of God and that God purified her, accepted her and chose her above the women of the world (3:43, 44; 5:76; 66:13). How great is the difference between the unenviable picture of Mary drawn by the Gospels and the beautiful description given of her in the Quran. Whereas the Biblical description is highly derogatory and self-contradictory, the Quranic description is not only consistent with the dignity of a highly righteous woman but is also more akin to truth and facts of history.
As the verse shows Mary withdrew herself to a place to the east. Special mention has been made of "a place to the east" in the verse, in order, perhaps, to point to the time-honoured custom of the Jews that they attached special significance to مشرق (east) and considered it sacred. They believed that the birth of the first man took place in the east where God planted a garden (Gen. 2:8). The Babylonians by whose traditions the Jews became much impressed as they had lived under them as captives also looked upon the east as "the gate of light" (Ezekiel 11:1). Matthew 2:2 and Revelation 7:2 also shed some light on the importance of the east. Both the Jews and Christians hold the east in special respect. They build their places of worship facing the east. This is why special mention has been made in the present verse "of a place to the East" and Mary has been described as having gone to "a place which was facing the east."
For a somewhat detailed note on the early life of Mary see vv. 3:36, 37, 38.
1747
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’s fatherless birth as given in the next several verses, some facts related about Mary in the Qur’an and the New Testament. The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream, 'Joseph, thou son of David, fear not to take unto thee Mary thy wife' (Matt. 1: 19, 20). The Qur’an, however, gives a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, of her being dedicated to the service of the Church and las
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا۟ وَتُسَلِّمُوا۟ عَلَىٰٓ أَهْلِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
24:62.
The practice of sending in a name-slip or introduction card to a person with whom interview is sought in his office or home is a correct way of finding out whether or not he agrees to seeing the visitor, and is in conformity with the above-mentioned Quranic injunction.
24:62.
Important Words:
تستأنسو is derived from أنس and أنس به and أنس الیه and استأنس به and all mean the same thing, i.e. he was or became friendly or familiar with him. استأنس means, he looked; he considered or examined, endeavouring to obtain a clear knowledge of a thing; he looked about to ascertain if he could see anyone; he enquired; he asked permission (Lane & Aqrab). See also 20:11.
Commentary:
Whereas in the preceding few verses light was shed on two of the most serious moral crimes, which destroy domestic peace and social security, in this and the following few verses all those avenues and ways through which these two evils find their way among a people have been discussed, and rules of conduct which effectively put a stop to them have been prescribed. The Quran does not, like the Bible, confine itself to merely laying down a prohibitory command-ment couched in such general terms, "do not do this" but gives also the why and wherefore of its command-ments and lays down also the remedy and cure of the moral disease about which a certain commandment is given.
The preceding verses had dealt with the evils of adultery and scandal-mongering and had prescribed suitable punishments to put a stop to these evils. With the verse under comment, however, begin those injunctions and commandments which serve as preventive measures against these evils. The first injunction is that one should not enter a house other than his own without first notifying his arrival by saluting its inmates and seeking their permission and without first eliciting whether they want to see him. This injunction, though apparently very simple and elementary, if made the general rule of conduct, is calculated to save much trouble and suspicion. It would not only put a stop to possible scandals but would also serve to save people from being seen in conditions likely to give rise to suspicion and the privacy of the houses will also not be intruded upon. It may also be inferred from this verse that unauthorized entry into an office leads to the dislocation of office work and waste of time, therefore, before entering it, permission should be sought from the concerned authority, and visitors should notify their coming by saluting the inmates. Salutation also helps the inmates to recognize the visitor. The practice of sending in a name-slip or introduction card to a person with whom interview is sought in his office or home is a correct way of finding out whether or not he agrees to seeing the visitor and is in conformity with the above mentioned Quranic injunction.
c
24:62.
904
和一个人在家里或办公室里晤面时, 送一张名片或介绍卡的做法是正确的。这样可以弄清楚他是同意见那个来访者, 这是符合 «古兰经» 上述的命令的。
c
24:62.
2610
Important Words:
تستأنسو is derived from أنس and أنس به and أنس الیه and استأنس به and all mean the same thing, i.e. he was or became friendly or familiar with him. استأنس means, he looked; he considered or examined, endeavouring to obtain a clear knowledge of a thing; he looked about to ascertain if he could see anyone; he enquired; he asked permission (Lane & Aqrab). See also 20:11.
Commentary:
Whereas in the preceding few verses light was shed on two of the most serious moral crimes, which destroy domestic peace and social security, in this and the following few verses all those avenues and ways through which these two evils find their way among a people have been discussed, and rules of conduct which effectively put a stop to them have been prescribed. The Quran does not, like the Bible, confine itself to merely laying down a prohibitory command-ment couched in such general terms, "do not do this" but gives also the why and wherefore of its command-ments and lays down also the remedy and cure of the moral disease about which a certain commandment is given.
The preceding verses had dealt with the evils of adultery and scandal-mongering and had prescribed suitable punishments to put a stop to these evils. With the verse under comment, however, begin those injunctions and commandments which serve as preventive measures against these evils. The first injunction is that one should not enter a house other than his own without first notifying his arrival by saluting its inmates and seeking their permission and without first eliciting whether they want to see him. This injunction, though apparently very simple and elementary, if made the general rule of conduct, is calculated to save much trouble and suspicion. It would not only put a stop to possible scandals but would also serve to save people from being seen in conditions likely to give rise to suspicion and the privacy of the houses will also not be intruded upon. It may also be inferred from this verse that unauthorized entry into an office leads to the dislocation of office work and waste of time, therefore, before entering it, permission should be sought from the concerned authority, and visitors should notify their coming by saluting the inmates. Salutation also helps the inmates to recognize the visitor. The practice of sending in a name-slip or introduction card to a person with whom interview is sought in his office or home is a correct way of finding out whether or not he agrees to seeing the visitor and is in conformity with the above mentioned Quranic injunction.
c
24:62.
2042
The practice of sending in a name-slip or introduction card to a person with whom interview is sought in his office or home is a correct way of finding out whether or not he agrees to seeing the visitor, and is in conformity with the above-mentioned Quranic injunction.
قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ
Commentary:
The Queen explains to her ministers and nobles the dangers of offering opposition to Solomon.
2836
Commentary:
The Queen explains to her ministers and nobles the dangers of offering opposition to Solomon.
إِنَّ فِرْعَوْنَ عَلَا فِى ٱلْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَآئِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَآءَهُمْ وَيَسْتَحْىِۦ نِسَآءَهُمْ ۚ إِنَّهُۥ كَانَ مِنَ ٱلْمُفْسِدِينَ
10:84.
2:50; 7:142; 14:7.
在这个二十世纪中, 西方殖民主义强国行之非常有效的 “分而治之” 的政策, 看来在法老时代也做得非常成功。他把埃及人分成不同的团体和部分, 而且对他们作出别有用心的区别对待。他对有些人恩宠而对另一些人进行剥削和压迫。穆撒的民族属于后一类不幸的人们。“杀死他们的男儿, 留下他们的女儿” 这些话, 除了具有把以色列人置于他永久统治之下的明显意义外, 法老要消灭他们的男子而让他们的妇女活着的意思也可以是, 以他的剥削政策和残酷镇压的手段, 竭力想扼杀他们男子汉的气质, 这样可以使他们像女人般地胆怯。
10:84.
2:50; 7:142; 14:7.
The policy of "divide and rule" which has been practised with such deadly effect by the Western colonial Powers in this twentieth century seemed also to have been followed by Pharaoh with great success. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’s people belonged to the latter unfortunate class. The words, slaughtering their sons and sparing their women, besides bearing the apparent sense that in order to keep the Israelites under permanent subjection Pharaoh destroyed their men and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, he sought to kill all their manly qualities and thus made them timid like women.
10:84.
2:50; 7:142; 14:7.
Commentary:
The policy of "divide and rule" which has been practised with such deadly effect by the Colonial Powers of the west in this twentieth century was also followed by Pharaoh. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’ people belonged to the latter unfortunate class.
The words, "he slew their sons and spared their women," besides bearing the apparent sense, viz. that in order to keep the Israelites under permanent subjection, Pharaoh destroyed their manhood and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, Pharaoh sought to kill all manly qualities among the Israelites and thus made them timid like women.
d
10:84.
e
2:50; 7:142; 14:7.
960
在这个二十世纪中, 西方殖民主义强国行之非常有效的 “分而治之” 的政策, 看来在法老时代也做得非常成功。他把埃及人分成不同的团体和部分, 而且对他们作出别有用心的区别对待。他对有些人恩宠而对另一些人进行剥削和压迫。穆撒的民族属于后一类不幸的人们。“杀死他们的男儿, 留下他们的女儿” 这些话, 除了具有把以色列人置于他永久统治之下的明显意义外, 法老要消灭他们的男子而让他们的妇女活着的意思也可以是, 以他的剥削政策和残酷镇压的手段, 竭力想扼杀他们男子汉的气质, 这样可以使他们像女人般地胆怯。
d
10:84.
e
2:50; 7:142; 14:7.
2879
Commentary:
The policy of "divide and rule" which has been practised with such deadly effect by the Colonial Powers of the west in this twentieth century was also followed by Pharaoh. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’ people belonged to the latter unfortunate class.
The words, "he slew their sons and spared their women," besides bearing the apparent sense, viz. that in order to keep the Israelites under permanent subjection, Pharaoh destroyed their manhood and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, Pharaoh sought to kill all manly qualities among the Israelites and thus made them timid like women.
d
10:84.
e
2:50; 7:142; 14:7.
2196
The policy of "divide and rule" which has been practised with such deadly effect by the Western colonial Powers in this twentieth century seemed also to have been followed by Pharaoh with great success. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’s people belonged to the latter unfortunate class. The words, slaughtering their sons and sparing their women, besides bearing the apparent sense that in order to keep the Israelites under permanent subjection Pharaoh destroyed their men and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, he sought to kill all their manly qualities and thus made them timid like women.
وَدَخَلَ ٱلْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِن شِيعَتِهِۦ وَهَٰذَا مِنْ عَدُوِّهِۦ ۖ فَٱسْتَغَٰثَهُ ٱلَّذِى مِن شِيعَتِهِۦ عَلَى ٱلَّذِى مِنْ عَدُوِّهِۦ فَوَكَزَهُۥ مُوسَىٰ فَقَضَىٰ عَلَيْهِ ۖ قَالَ هَٰذَا مِنْ عَمَلِ ٱلشَّيْطَٰنِ ۖ إِنَّهُۥ عَدُوٌّ مُّضِلٌّ مُّبِينٌ
20:41; 26:20.
穆撒的性格是非常高贵的, 在主示的非常崇高的理想鼓舞之下, 他总是乐于帮助弱小而被压迫的民族; 因此在一个可怜的以色列人, 请求他的援助来对付那个傲慢而残忍的埃及人时, 他立刻去救他。
“这属于恶魔的行为” 这句话, 按照阿拉伯习用语的意思是, 某一罪恶的事情发生了, 也就是说, “恶魔唆使一个埃及人和一个以色列人打架, 而我不得不来帮助那被压迫的以色列人, 结果做了一件坏事” 即打死了一个人。否则, 这句话也可以作为对打死的那个埃及人讲的, 意思是, “这是你恶魔行为的下场”, 也就是说, “你的死是你自己邪恶和犯罪行为的结果”。穆撒没有用致命的武器而只是抵抗那个埃及人, 或是用拳头打他, 表明后者是偶然死亡的。显然, 在穆撒方面并没有打死他的意图。«古兰经»在这节经文中并没有提到穆撒说的那个埃及人的卑鄙行径。那个埃及人据说是强迫一个以色列女人和他通奸。这肯定会引起这节经文中所说的那次争吵, 最后引起穆撒的干预以及那埃及人的死亡 (《犹太百科全書》“Moses” 项下)。
یعنی آرام سے اپنے گھروں میں سو رہے تھے۔ دوپہر کو یا آدھی رات کو۔
گھونسا‘ جسے پنجابی میں مُکّا کہتے ہیں۔
یعنی شیطان نے میری قوم کے آدمی اور فرعون کی قوم کے آدمی کو غصہ دلا کر آپس میں لڑوادیا۔ اور مجھے اپنی قوم کے آدمی کی جو مظلوم تھا مدد کرنی پڑی اور فرعون کی قوم کا آدمی مر گیا۔
20:41; 26:20.
Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, This is of Satan’s doing, according to Arabic idiom means that some evil thing has happened, i.e. 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e. the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e. 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter’s death was accidental. Evidently, there was no intention on Moses’s part to kill him. The Qur’an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses’s interference and the death of the Egyptian
20:41; 26:20.
Important Words:
وکزہ (struck him with his fist) means, he struck or beat him; he beat or struck him with his fist; he pushed or impelled or repelled him; he goaded him (Lane).
Commentary:
Being of a very noble nature and having been inspired by high ideals, Moses was always ready to help weak and oppressed people and so when a poor and weak Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, "this is of Satan’s doing," according to Arabic idiom means that some evil thing has happened, i.e. "Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing i.e. the death of a person." Or the words might have been addressed to the dead Egyptian meaning, "this is the outcome of your satanic deed," i.e. "your death is the result of your own wickedness and transgression." The fact that Moses used no lethal weapon and only repelled the Egyptian or at best struck him with his fist shows that the latter’s death was accidental. Clearly there was no intention on Moses’ part to cause it.
The Quran has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse but from Jewish Encyclopedia we know that the said Egyptian had forced an Israelite woman to commit adultery with him and that was indeed a devilish deed. It apparently led to the quarrel referred to in the verse and ultimately to Moses’ interference and the death of the Egyptian (Jew. Enc. under "Moses").
c
20:41; 26:20.
961
穆撒的性格是非常高贵的, 在主示的非常崇高的理想鼓舞之下, 他总是乐于帮助弱小而被压迫的民族; 因此在一个可怜的以色列人, 请求他的援助来对付那个傲慢而残忍的埃及人时, 他立刻去救他。
962
“这属于恶魔的行为” 这句话, 按照阿拉伯习用语的意思是, 某一罪恶的事情发生了, 也就是说, “恶魔唆使一个埃及人和一个以色列人打架, 而我不得不来帮助那被压迫的以色列人, 结果做了一件坏事” 即打死了一个人。否则, 这句话也可以作为对打死的那个埃及人讲的, 意思是, “这是你恶魔行为的下场”, 也就是说, “你的死是你自己邪恶和犯罪行为的结果”。穆撒没有用致命的武器而只是抵抗那个埃及人, 或是用拳头打他, 表明后者是偶然死亡的。显然, 在穆撒方面并没有打死他的意图。«古兰经»在这节经文中并没有提到穆撒说的那个埃及人的卑鄙行径。那个埃及人据说是强迫一个以色列女人和他通奸。这肯定会引起这节经文中所说的那次争吵, 最后引起穆撒的干预以及那埃及人的死亡 (《犹太百科全書》“Moses” 项下)。
3
یعنی آرام سے اپنے گھروں میں سو رہے تھے۔ دوپہر کو یا آدھی رات کو۔
4
گھونسا‘ جسے پنجابی میں مُکّا کہتے ہیں۔
5
یعنی شیطان نے میری قوم کے آدمی اور فرعون کی قوم کے آدمی کو غصہ دلا کر آپس میں لڑوادیا۔ اور مجھے اپنی قوم کے آدمی کی جو مظلوم تھا مدد کرنی پڑی اور فرعون کی قوم کا آدمی مر گیا۔
b
20:41; 26:20.
2887
Important Words:
وکزہ (struck him with his fist) means, he struck or beat him; he beat or struck him with his fist; he pushed or impelled or repelled him; he goaded him (Lane).
Commentary:
Being of a very noble nature and having been inspired by high ideals, Moses was always ready to help weak and oppressed people and so when a poor and weak Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, "this is of Satan’s doing," according to Arabic idiom means that some evil thing has happened, i.e. "Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing i.e. the death of a person." Or the words might have been addressed to the dead Egyptian meaning, "this is the outcome of your satanic deed," i.e. "your death is the result of your own wickedness and transgression." The fact that Moses used no lethal weapon and only repelled the Egyptian or at best struck him with his fist shows that the latter’s death was accidental. Clearly there was no intention on Moses’ part to cause it.
The Quran has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse but from Jewish Encyclopedia we know that the said Egyptian had forced an Israelite woman to commit adultery with him and that was indeed a devilish deed. It apparently led to the quarrel referred to in the verse and ultimately to Moses’ interference and the death of the Egyptian (Jew. Enc. under "Moses").
a
20:41; 26:20.
2204
Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
2205
The expression, This is of Satan’s doing, according to Arabic idiom means that some evil thing has happened, i.e. 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e. the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e. 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter’s death was accidental. Evidently, there was no intention on Moses’s part to kill him. The Qur’an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses’s interference and the death of the Egyptian
وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَا ۚ وَمَا كُنَّا مُهْلِكِى ٱلْقُرَىٰٓ إِلَّا وَأَهْلُهَا ظَٰلِمُونَ
اردو میں بستی کی جمع بستیاں بغیر خاص ضرورت کے نہیں آتی اور عربی میں بستیوں سے مراد ملک ہوتا ہے۔
6:132; 11:118; 20:135; 26:209.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.
6:132; 11:118; 20:135; 26:209.
Commentary:
Two laws have been enunciated in this verse: (1) No people are punished until God has first raised among them a Messenger who warns them of the impending punishment and exhorts them to repent and give up their evil ways. (2) No people are punished unless they have given themselves up to sin and iniquity and have completely closed the doors of repentance upon themselves.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Messenger in the present time. That Divine Messenger appeared in the fullness of time in the person of Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement.
a
6:132; 11:118; 20:135; 26:209.
965
最近五六十年中, 饥馑、战争、地震和瘟疫等天然灾难异乎寻常地频繁和普遍发生, 正呼求着一个现代宗教复兴者的出现。
3
اردو میں بستی کی جمع بستیاں بغیر خاص ضرورت کے نہیں آتی اور عربی میں بستیوں سے مراد ملک ہوتا ہے۔
c
6:132; 11:118; 20:135; 26:209.
2920
Commentary:
Two laws have been enunciated in this verse: (1) No people are punished until God has first raised among them a Messenger who warns them of the impending punishment and exhorts them to repent and give up their evil ways. (2) No people are punished unless they have given themselves up to sin and iniquity and have completely closed the doors of repentance upon themselves.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Messenger in the present time. That Divine Messenger appeared in the fullness of time in the person of Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement.
a
6:132; 11:118; 20:135; 26:209.
2226
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.
وَلَمَّا جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوٓا۟ إِنَّا مُهْلِكُوٓا۟ أَهْلِ هَٰذِهِ ٱلْقَرْيَةِ ۖ إِنَّ أَهْلَهَا كَانُوا۟ ظَٰلِمِينَ
11:70, 71.
آیت کے الفاظ یہ ہیں کہ ابراہیمؑ کے پاس ہمارے رسول بُشْرٰی لائے۔ اور اردو میں بُشْرٰی کا لفظ بشارت یعنی خوشخبری کے معنوں میں استعمال ہوتا ہے۔ حالانکہ آگے چل کر انہوں نے خبر یہ دی ہے کہ ہم اس بستی کے لوگوں کو ہلاک کرنے والے ہیں۔ جو بظاہر ایک ُبری خبر ہے۔ اس کی وجہ یہ ہے کہ عربی زبان میں بُشْرٰی کے معنے ایک بڑی اور اہم خبر کے ہوتے ہیں۔ جس کا اثر چہرہ پر ظاہر ہو جائے۔ لازمی طور پر اچھی خبر کے لئے یہ لفظ استعمال نہیں ہوتا۔ پس چونکہ نبی نرم دل ہوتا ہے اور ابراہیم علیہ السلام کے لئے قرآن کریم میں خاص طور پر ذکر ہے کہ وہ بڑے نرم دل تھے۔ جب انہوں نے یہ سنا کہ لوطؑ کی
11:70, 71.
11:70-71.
Commentary:
The verse speaks of two things: (1) the glad tidings that the messengers brought to Abraham and (2) the warning that the people of the city of Lot were about to be destroyed. The glad tidings conveyed to Abraham were about the birth of a son and the cities to be destroyed were Sodom and Gomorrah. They were situated in the neighbourhood of the Dead Sea on the road from Arabia to Syria. The road has been called سبیل مقیم (a road that still exists) in the Quran (15:77). The Dead Sea is also called the Bahr Lut.
g
11:70, 71.
2
آیت کے الفاظ یہ ہیں کہ ابراہیمؑ کے پاس ہمارے رسول بُشْرٰی لائے۔ اور اردو میں بُشْرٰی کا لفظ بشارت یعنی خوشخبری کے معنوں میں استعمال ہوتا ہے۔ حالانکہ آگے چل کر انہوں نے خبر یہ دی ہے کہ ہم اس بستی کے لوگوں کو ہلاک کرنے والے ہیں۔ جو بظاہر ایک ُبری خبر ہے۔ اس کی وجہ یہ ہے کہ عربی زبان میں بُشْرٰی کے معنے ایک بڑی اور اہم خبر کے ہوتے ہیں۔ جس کا اثر چہرہ پر ظاہر ہو جائے۔ لازمی طور پر اچھی خبر کے لئے یہ لفظ استعمال نہیں ہوتا۔ پس چونکہ نبی نرم دل ہوتا ہے اور ابراہیم علیہ السلام کے لئے قرآن کریم میں خاص طور پر ذکر ہے کہ وہ بڑے نرم دل تھے۔ جب انہوں نے یہ سنا کہ لوطؑ کی
c
11:70-71.
2961
Commentary:
The verse speaks of two things: (1) the glad tidings that the messengers brought to Abraham and (2) the warning that the people of the city of Lot were about to be destroyed. The glad tidings conveyed to Abraham were about the birth of a son and the cities to be destroyed were Sodom and Gomorrah. They were situated in the neighbourhood of the Dead Sea on the road from Arabia to Syria. The road has been called سبیل مقیم (a road that still exists) in the Quran (15:77). The Dead Sea is also called the Bahr Lut.
a
11:70, 71.
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