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كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ ۚ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ بَغْيًۢا بَيْنَهُمْ ۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ ۗ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
4:166; 6:49; 18:57.
在先知降临之前, 所有的人都如同一辙, 意思是, 他们都是无信仰的人。但当先知降临时, 尽管他们相互间存在分歧, 却形成一个一致反对他 (先知) 的联合阵线。词组 “人类原是个集体” 或一些等同语除了用在本节中还曾用在 «古兰经» 中的七个地方。在10:20, 21:93和23:53中它们意味着 “民族团结”, 而在5:49; 16:94; 42:9; 43:34和在注释的本节经文中则表示 “思想的一致”。
在本节经文中两处不同的地方所指的 “不同” 表示两种不同的分歧。在先知降临之前, 人们对偶像崇拜, 彼此也有不同的看法。但是在他出现以后, 他们开始对他的主张表现出不同的看法。先知并没有制造分歧。这些 “分歧” 早已存在, 它们只是在他出现之后呈现出新的形式。在先知出现之前, 人们尽管有分歧, 但看上去象是一个民族; 在他出现以后, 他们分裂成为两个截然不同的阵营--------信仰者和不信仰者。综合起来看, 本节经文叙述了人类已经走过的五个不同阶段。开始时, 人们中间存在着统一团结, 所有的人形成一个集体。由于人口的增长, 他们的爱好的扩大和他们的问题的复杂性, 他们中间开始产生分歧。于是安拉提拔出先知并启示了他的旨意。每一新的启示都引起了倾轧和分歧, 特别是听到真主的启示的人。安拉最后确定穆圣带来最后的经典负起全世界的使命, 号召全人类聚集在他的旗帜周围。这样就完成了一个循环, 以统一为开端的这个世界, 最后还是有计划的归于团结统一。
اُمَّۃً وَّاحِدَۃً کا لفظ قرآن کریم میں نو جگہ پر استعمال ہوا ہے‘ جن میں سے تین جگہ یعنی یونس آیت ۲۰ اور انبیاء آیت ۹۳اور مومنون آیت ۵۲ میں تو اتحادِ جنس اور اتحادِ قومی مراد لیا گیا ہے اور چھ جگہ یعنی مائدہ آیت ۴۹۔ نحل آیت ۹۴۔ شوریٰ آیت۹۔ زخرف آیت ۳۴۔ ھود آیت ۱۱۹ اور بقرۃ آیت ۲۱۴ میں اتحاد خیال مراد لیا گیا ہے۔ اس آیت کا مطلب یہ ہے کہ آدمؑ کے وقت سے بنی نوع انسان ایک مذہب پر تھے۔ مگر جوں جوں نبی آئے ان کی مخالفت کی وجہ سے لوگ مختلف الخیال ہو گئے حالانکہ نبی اِ تّحادِ خیال پیدا کرنے آئے تھے۔
اس میں عجیب مضمون بیان کیا ہے۔ نبی آتا ہے اختلاف مٹانے کے لئے‘ مگر لوگ اپنے اختلاف چھوڑ کر اس کے پیچھے پڑ جاتے ہیں اور وہی قوم سب سے زیادہ مخالفت کرتی ہے جو الہام کی اول مخاطب ہوتی ہے اور جن کی طرف نبی آتا ہے۔ دوسری قومیں تو اس کی تعلیم کو ایک علمی مضمون سمجھ کر اس سے دلچسپی بھی ظاہر کرتی ہیں‘ اس پر غور بھی کرتی ہیں۔ بعض حصوں میں اس کی تعریف بھی کرتی ہیں لیکن جن کی طرف وہ کتاب نازل ہوتی ہے یا جو اول مخاطب ہوتے ہیں وہ مخالفت میں اس قدر بڑھ جاتے ہیں کہ انہیں اس میں کوئی خوبی نظر ہی نہیں آتی۔ اللہ تعالیٰ فرماتا ہے کہ کیسے افسوس کی بات ہے کہ جن کے فائدہ کے لئے وہ کتاب آئی ہ
4:166; 6:49; 18:57.
Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas."
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord a
4:166; 6:49; 18:57.
Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.
d
4:166; 6:49; 18:57.
153
在先知降临之前, 所有的人都如同一辙, 意思是, 他们都是无信仰的人。但当先知降临时, 尽管他们相互间存在分歧, 却形成一个一致反对他 (先知) 的联合阵线。词组 “人类原是个集体” 或一些等同语除了用在本节中还曾用在 «古兰经» 中的七个地方。在10:20, 21:93和23:53中它们意味着 “民族团结”, 而在5:49; 16:94; 42:9; 43:34和在注释的本节经文中则表示 “思想的一致”。
154
在本节经文中两处不同的地方所指的 “不同” 表示两种不同的分歧。在先知降临之前, 人们对偶像崇拜, 彼此也有不同的看法。但是在他出现以后, 他们开始对他的主张表现出不同的看法。先知并没有制造分歧。这些 “分歧” 早已存在, 它们只是在他出现之后呈现出新的形式。在先知出现之前, 人们尽管有分歧, 但看上去象是一个民族; 在他出现以后, 他们分裂成为两个截然不同的阵营--------信仰者和不信仰者。综合起来看, 本节经文叙述了人类已经走过的五个不同阶段。开始时, 人们中间存在着统一团结, 所有的人形成一个集体。由于人口的增长, 他们的爱好的扩大和他们的问题的复杂性, 他们中间开始产生分歧。于是安拉提拔出先知并启示了他的旨意。每一新的启示都引起了倾轧和分歧, 特别是听到真主的启示的人。安拉最后确定穆圣带来最后的经典负起全世界的使命, 号召全人类聚集在他的旗帜周围。这样就完成了一个循环, 以统一为开端的这个世界, 最后还是有计划的归于团结统一。
1
اُمَّۃً وَّاحِدَۃً کا لفظ قرآن کریم میں نو جگہ پر استعمال ہوا ہے‘ جن میں سے تین جگہ یعنی یونس آیت ۲۰ اور انبیاء آیت ۹۳اور مومنون آیت ۵۲ میں تو اتحادِ جنس اور اتحادِ قومی مراد لیا گیا ہے اور چھ جگہ یعنی مائدہ آیت ۴۹۔ نحل آیت ۹۴۔ شوریٰ آیت۹۔ زخرف آیت ۳۴۔ ھود آیت ۱۱۹ اور بقرۃ آیت ۲۱۴ میں اتحاد خیال مراد لیا گیا ہے۔ اس آیت کا مطلب یہ ہے کہ آدمؑ کے وقت سے بنی نوع انسان ایک مذہب پر تھے۔ مگر جوں جوں نبی آئے ان کی مخالفت کی وجہ سے لوگ مختلف الخیال ہو گئے حالانکہ نبی اِ تّحادِ خیال پیدا کرنے آئے تھے۔
2
اس میں عجیب مضمون بیان کیا ہے۔ نبی آتا ہے اختلاف مٹانے کے لئے‘ مگر لوگ اپنے اختلاف چھوڑ کر اس کے پیچھے پڑ جاتے ہیں اور وہی قوم سب سے زیادہ مخالفت کرتی ہے جو الہام کی اول مخاطب ہوتی ہے اور جن کی طرف نبی آتا ہے۔ دوسری قومیں تو اس کی تعلیم کو ایک علمی مضمون سمجھ کر اس سے دلچسپی بھی ظاہر کرتی ہیں‘ اس پر غور بھی کرتی ہیں۔ بعض حصوں میں اس کی تعریف بھی کرتی ہیں لیکن جن کی طرف وہ کتاب نازل ہوتی ہے یا جو اول مخاطب ہوتے ہیں وہ مخالفت میں اس قدر بڑھ جاتے ہیں کہ انہیں اس میں کوئی خوبی نظر ہی نہیں آتی۔ اللہ تعالیٰ فرماتا ہے کہ کیسے افسوس کی بات ہے کہ جن کے فائدہ کے لئے وہ کتاب آئی ہ
a
4:166; 6:49; 18:57.
220
Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.
b
4:166; 6:49; 18:57.
254
Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas."
255
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord a
وَٱلَّذِى قَدَّرَ فَهَدَىٰ
80:20.
80:20.
80:20.
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
a
80:20.
4683
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
وَوَجَدَكَ ضَآلًّا فَهَدَىٰ
ضَلَّ (Dalla, 沉溺于爱) 的意思是: 他大惑不解, 没法看清方向; 他一心一意或完全地沉溺在爱中或四处寻求一物并在坚持不懈的寻求中 (Lane)。由于 ضَلَّ (Dalla) 有各种不同的意义, 这节经文可以解释为: (1) 穆圣四处寻求种种途径和方式以便到达安拉的身边, 安拉向他启示了经典, 指引他达到所想望的目的。(2) 他感到迷惑, 不知道怎样才能找到途径, 使他的寻求有所成就, 而安拉向他作了指引。(3) 他完全沉溺在他的人民热爱之中, 安拉使他能够完善地指引他们。(4) 他没有被世人所发现, 而安拉发现了他, 并挑选他负起领导大众皈依安拉的重任。因此, Dalla 这个字没有被用来非难穆圣, 而是用来赞美穆圣。作为 “迷途” 的意思来解释, 这个字并不是也不能用来指穆圣, 因为根据另一节 «古兰经» (53:3), 他是不可能犯错误或迷途的。再者, 这章的总结性的六节显出某种连贯性--------第7、8、9节和第10、11、12节分别存在着彼此密切呼应的关系。第8节中的 Dalla 由第11节中的 سَائِل (Sa’il) 代替, 因此说明了前一个字的意思, 那就是: “一个寻求安拉的佑助因而能找到安拉的人, 或得到指引的人。” 这节经文的意思也可以是: “安拉发现你彷徨无主, 在寻找他, 而将你指引到他身旁。”
یہاں ضَآلٌّ کا لفظ ہے۔ مفسروں نے لکھا ہے کہ اس کے یہ معنے ہیں کہ تو گمراہ تھا ہم نے تجھے ہدایت دی۔ مگر لغت میں ضَلَّ کے معنے محبت میں سرشار ہونے کے بھی ہیں (دیکھیئے مفرداتِ راغب) اور یہی معنے رسول کریم صلی اللہ علیہ وسلم کی شان کے مطابق ہیں۔ یعنی اے رسول! تُو اپنی قوم کی ہدایت کی خواہش میں سرشار تھا سو ہم نے تجھے وہ راستہ بتا دیا جس سے تُو قوم کی اصلاح کر سکے۔
Dalla (lost in love) means, he was perplexed and was unable to see the course; he was entirely engrossed or lost in love or wandered in search of a thing and persevered in the search (Lane). In view of the different meanings of Dalla, the verse may be interpreted as: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the Law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it. (3) He was entirely lost in the love of his people and God provided him with perfect guidance for them. (4) He was hidden from the eyes of the world and God discovered him and chose him for the task of leading men to Him. Thus the word Dalla has not been used in disapprobation but in praise of the Holy Prophet. In the sense of 'gone astray' the word does not and cannot apply to the Holy Prophet, since according to another Quranic verse (53:3) he was imm
Important Words:
ضال (wandering) is derived from ضل which means, he erred or went astray; he was perplexed and was unable to see the right course; he was entirely engrossed or was lost in the love of a thing; he wandered in search of a thing and persevered in the search. ضل الماء فی اللبن means, the water became hidden in the milk, etc. (Lane, Aqrab & Mufradat).
Commentary:
In view of different meanings of the word ضل given above under Important Words, the verse may be interpreted thus: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it (42:53). (3) He was entirely lost in the love of God and did not know how to find Him but God led him to Himself (12:9). (4) He was hidden from the eyes of the world. God discovered him and chose him for the task of leading people to Him. Thus the word ضال has not been used in disapprobation but in praise of the Holy Prophet. The word in the sense of 'gone astray' does not and cannot apply to the Holy Prophet since according to another Quranic verse (53:3) he was immune to error or going astray. Moreover, the six concluding verses of the Surah reveal a certain sequence—vv. 7, 8 & 9 standing in close relationship and corresponding to vv. 10, 11 & 12 respectively; the ضال of verse 8 being substituted by سائل of verse 11, explains the significance of the former word which is, "one who sought God’s help to be guided to Him."
The verse may also be interpreted as: And He found thee lost in thy love for thy people, and provided thee with guidance for them.
1725
ضَلَّ (Dalla, 沉溺于爱) 的意思是: 他大惑不解, 没法看清方向; 他一心一意或完全地沉溺在爱中或四处寻求一物并在坚持不懈的寻求中 (Lane)。由于 ضَلَّ (Dalla) 有各种不同的意义, 这节经文可以解释为: (1) 穆圣四处寻求种种途径和方式以便到达安拉的身边, 安拉向他启示了经典, 指引他达到所想望的目的。(2) 他感到迷惑, 不知道怎样才能找到途径, 使他的寻求有所成就, 而安拉向他作了指引。(3) 他完全沉溺在他的人民热爱之中, 安拉使他能够完善地指引他们。(4) 他没有被世人所发现, 而安拉发现了他, 并挑选他负起领导大众皈依安拉的重任。因此, Dalla 这个字没有被用来非难穆圣, 而是用来赞美穆圣。作为 “迷途” 的意思来解释, 这个字并不是也不能用来指穆圣, 因为根据另一节 «古兰经» (53:3), 他是不可能犯错误或迷途的。再者, 这章的总结性的六节显出某种连贯性--------第7、8、9节和第10、11、12节分别存在着彼此密切呼应的关系。第8节中的 Dalla 由第11节中的 سَائِل (Sa’il) 代替, 因此说明了前一个字的意思, 那就是: “一个寻求安拉的佑助因而能找到安拉的人, 或得到指引的人。” 这节经文的意思也可以是: “安拉发现你彷徨无主, 在寻找他, 而将你指引到他身旁。”
1
یہاں ضَآلٌّ کا لفظ ہے۔ مفسروں نے لکھا ہے کہ اس کے یہ معنے ہیں کہ تو گمراہ تھا ہم نے تجھے ہدایت دی۔ مگر لغت میں ضَلَّ کے معنے محبت میں سرشار ہونے کے بھی ہیں (دیکھیئے مفرداتِ راغب) اور یہی معنے رسول کریم صلی اللہ علیہ وسلم کی شان کے مطابق ہیں۔ یعنی اے رسول! تُو اپنی قوم کی ہدایت کی خواہش میں سرشار تھا سو ہم نے تجھے وہ راستہ بتا دیا جس سے تُو قوم کی اصلاح کر سکے۔
4767
Important Words:
ضال (wandering) is derived from ضل which means, he erred or went astray; he was perplexed and was unable to see the right course; he was entirely engrossed or was lost in the love of a thing; he wandered in search of a thing and persevered in the search. ضل الماء فی اللبن means, the water became hidden in the milk, etc. (Lane, Aqrab & Mufradat).
Commentary:
In view of different meanings of the word ضل given above under Important Words, the verse may be interpreted thus: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it (42:53). (3) He was entirely lost in the love of God and did not know how to find Him but God led him to Himself (12:9). (4) He was hidden from the eyes of the world. God discovered him and chose him for the task of leading people to Him. Thus the word ضال has not been used in disapprobation but in praise of the Holy Prophet. The word in the sense of 'gone astray' does not and cannot apply to the Holy Prophet since according to another Quranic verse (53:3) he was immune to error or going astray. Moreover, the six concluding verses of the Surah reveal a certain sequence—vv. 7, 8 & 9 standing in close relationship and corresponding to vv. 10, 11 & 12 respectively; the ضال of verse 8 being substituted by سائل of verse 11, explains the significance of the former word which is, "one who sought God’s help to be guided to Him."
The verse may also be interpreted as: And He found thee lost in thy love for thy people, and provided thee with guidance for them.
3377
Dalla (lost in love) means, he was perplexed and was unable to see the course; he was entirely engrossed or lost in love or wandered in search of a thing and persevered in the search (Lane). In view of the different meanings of Dalla, the verse may be interpreted as: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the Law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it. (3) He was entirely lost in the love of his people and God provided him with perfect guidance for them. (4) He was hidden from the eyes of the world and God discovered him and chose him for the task of leading men to Him. Thus the word Dalla has not been used in disapprobation but in praise of the Holy Prophet. In the sense of 'gone astray' the word does not and cannot apply to the Holy Prophet, since according to another Quranic verse (53:3) he was imm