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إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ ۖ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
4:18.
这节经文和前一节经文指的不是普通的土匪和强盗, 而是那些对穆斯林国家进行侵略战争的异教徒。这可从 “对安拉和他的使者作战的人” 这些字中清楚地看出。这一推断还可从下一事实得到证实, 即本节经文允许对那些肯悔改的罪犯给予赦免。但是, 那些对个人或社会犯有极其凶恶罪行的人, 诸如土匪、强盗和窃贼很明显地在一般情况之下即使他们悔改也不能得到国家的宽恕。他们必须按照规定的经律受到他们罪恶行为应得的刑罚。当然, 他们悔改后可以由安拉给他们宽恕, 但国家的权力在这方面是受到限制的 (或国家在这方面是无权宽恕的。)
یہ الفاظ بھی دلالت کرتے ہیں کہ یہ حکم حکومت کے لئے ہے رعایا کے لئے نہیں کیونکہ پولیس اور فوج حکومت کے ماتحت ہوتی ہے۔ نہ کہ رعایا کے افراد کے ماتحت۔
اس حکم سے واضح ہے کہ شریعت اسلام کی بنیاد رحم پر ہے۔ اور اگر کوئی شخص سزا پانے سے پہلے توبہ کرلے تو اس کی توبہ قبول کرلی جاتی ہے اور اس کے ساتھ بے گناہوں کا سا سلوک کیا جاتا ہے مگر چونکہ دلوں کا حال خداتعالیٰ جانتا ہے یہ فیصلہ کرنا صرف خداتعالیٰ کا کام ہے۔
4:18.
This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State
4:18.
Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State.
b
4:18.
375
这节经文和前一节经文指的不是普通的土匪和强盗, 而是那些对穆斯林国家进行侵略战争的异教徒。这可从 “对安拉和他的使者作战的人” 这些字中清楚地看出。这一推断还可从下一事实得到证实, 即本节经文允许对那些肯悔改的罪犯给予赦免。但是, 那些对个人或社会犯有极其凶恶罪行的人, 诸如土匪、强盗和窃贼很明显地在一般情况之下即使他们悔改也不能得到国家的宽恕。他们必须按照规定的经律受到他们罪恶行为应得的刑罚。当然, 他们悔改后可以由安拉给他们宽恕, 但国家的权力在这方面是受到限制的 (或国家在这方面是无权宽恕的。)
1
یہ الفاظ بھی دلالت کرتے ہیں کہ یہ حکم حکومت کے لئے ہے رعایا کے لئے نہیں کیونکہ پولیس اور فوج حکومت کے ماتحت ہوتی ہے۔ نہ کہ رعایا کے افراد کے ماتحت۔
2
اس حکم سے واضح ہے کہ شریعت اسلام کی بنیاد رحم پر ہے۔ اور اگر کوئی شخص سزا پانے سے پہلے توبہ کرلے تو اس کی توبہ قبول کرلی جاتی ہے اور اس کے ساتھ بے گناہوں کا سا سلوک کیا جاتا ہے مگر چونکہ دلوں کا حال خداتعالیٰ جانتا ہے یہ فیصلہ کرنا صرف خداتعالیٰ کا کام ہے۔
b
4:18.
670
Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State.
a
4:18.
742
This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State
وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ إِذْ قَالُوا۟ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٍ مِّن شَىْءٍ ۗ قُلْ مَنْ أَنزَلَ ٱلْكِتَٰبَ ٱلَّذِى جَآءَ بِهِۦ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ ۖ تَجْعَلُونَهُۥ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا ۖ وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوٓا۟ أَنتُمْ وَلَآ ءَابَآؤُكُمْ ۖ قُلِ ٱللَّهُ ۖ ثُمَّ ذَرْهُمْ فِى خَوْضِهِمْ يَلْعَبُونَ
22:75; 39:68.
36:16; 67:10.
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
22:75; 39:68.
36:16; 67:10.
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
a
22:75; 39:68.
b
36:16; 67:10.
834
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
873
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
874
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
مَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ
6:92; 39:68.
6:92; 39:68.
The fact that idolaters degrade themselves so low as to worship idols— gods made of wood and stone, shows that they have a very poor concept of the powers and attributes of the Almighty God, the Great Creator. In fact, all polytheistic beliefs and idolatrous ideas spring from this poor concept that God’s powers and attributes are limited and defective like those of man.
6:92; 39:68.
Commentary:
The fact that idolaters degrade themselves so low as to worship idols shows that they have a very poor conception of the powers and attributes of God the Almighty, the Great Creator. In fact all polytheistic beliefs and idolatrous ideas spring from this poor conception of God’s powers and attributes being limited and defective like those of man. The essential characteristics of a Being Who demands and is entitled to our worship are (a) that He should be قوی i.e. He should have the power to create; and (b) that He should be عزیز i.e. He should have complete control over the whole creation. Both these attributes the idols of the polytheists utterly lack.
e
6:92; 39:68.
b
6:92; 39:68.
2503
Commentary:
The fact that idolaters degrade themselves so low as to worship idols shows that they have a very poor conception of the powers and attributes of God the Almighty, the Great Creator. In fact all polytheistic beliefs and idolatrous ideas spring from this poor conception of God’s powers and attributes being limited and defective like those of man. The essential characteristics of a Being Who demands and is entitled to our worship are (a) that He should be قوی i.e. He should have the power to create; and (b) that He should be عزیز i.e. He should have complete control over the whole creation. Both these attributes the idols of the polytheists utterly lack.
c
6:92; 39:68.
1975
The fact that idolaters degrade themselves so low as to worship idols— gods made of wood and stone, shows that they have a very poor concept of the powers and attributes of the Almighty God, the Great Creator. In fact, all polytheistic beliefs and idolatrous ideas spring from this poor concept that God’s powers and attributes are limited and defective like those of man.
وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦ وَٱلْأَرْضُ جَمِيعًا قَبْضَتُهُۥ يَوْمَ ٱلْقِيَٰمَةِ وَٱلسَّمَٰوَٰتُ مَطْوِيَّٰتٌۢ بِيَمِينِهِۦ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
لپیٹے ہونے سے مراد یہ ہے کہ جب آدمی کسی چیز کو لپیٹ لیتا ہے تو وہ اس کے ہاتھ سے باہر نہیں نکل سکتی۔ مثلاً ریت کو کوئی شخص پکڑے تو دبانے سے وہ اس کے ہاتھ سے باہر چلی جاتی ہے۔ لیکن اگر روٹی کو لپیٹ لے تو وہ زور لگانے سے زیادہ سے زیادہ قبضہ میں آجاتی ہے باہر نہیں نکلتی۔ اسی مفہوم کی طرف مزید اشارہ بِیَمِیْنِہٖ سے فرمایا۔ یعنی اس دن زمین و آسمان خالی ہمارے ہاتھوں میں لپیٹے ہوئے نہیں ہوں گے بلکہ وہ ہمارے دائیں ہاتھ میں جو قوت کی نشانی ہے لپیٹے ہوئے ہوں گے۔
6:92; 22:75.
21:105.
Yamin signifying power and strength, the verse refers to the great Power and Majesty of God and purports to say that nothing is more derogatory to his great attributes than that idols made of wood and stone or weak human beings should be worshipped.
6:92; 22:75.
21:105.
Commentary:
The word یمین signifying power and strength, the verse refers to the great power and majesty of God and purports to say that nothing is more derogatory to His great attributes than that idols, made of wood and stone, or weak human beings, should be worshipped.
c
6:92; 22:75.
d
21:105.
1146
يَمِيْن (Yamin) 意指权力和力量。这节经文指的是安拉的伟大力量与崇高尊严。它的意思是说, 用木头和石块做的偶像以及软弱无力的人会受到人们的崇拜, 这是对安拉伟大常德的莫大毁损。
1
لپیٹے ہونے سے مراد یہ ہے کہ جب آدمی کسی چیز کو لپیٹ لیتا ہے تو وہ اس کے ہاتھ سے باہر نہیں نکل سکتی۔ مثلاً ریت کو کوئی شخص پکڑے تو دبانے سے وہ اس کے ہاتھ سے باہر چلی جاتی ہے۔ لیکن اگر روٹی کو لپیٹ لے تو وہ زور لگانے سے زیادہ سے زیادہ قبضہ میں آجاتی ہے باہر نہیں نکلتی۔ اسی مفہوم کی طرف مزید اشارہ بِیَمِیْنِہٖ سے فرمایا۔ یعنی اس دن زمین و آسمان خالی ہمارے ہاتھوں میں لپیٹے ہوئے نہیں ہوں گے بلکہ وہ ہمارے دائیں ہاتھ میں جو قوت کی نشانی ہے لپیٹے ہوئے ہوں گے۔
b
6:92; 22:75.
c
21:105.
3485
Commentary:
The word یمین signifying power and strength, the verse refers to the great power and majesty of God and purports to say that nothing is more derogatory to His great attributes than that idols, made of wood and stone, or weak human beings, should be worshipped.
e
6:92; 22:75.
f
21:105.
2587
Yamin signifying power and strength, the verse refers to the great Power and Majesty of God and purports to say that nothing is more derogatory to his great attributes than that idols made of wood and stone or weak human beings should be worshipped.
وَأُخْرَىٰ لَمْ تَقْدِرُوا۟ عَلَيْهَا قَدْ أَحَاطَ ٱللَّهُ بِهَا ۚ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرًا
这里体现了一个预言, 即穆斯林在海巴尔取胜之后还会多次大胜。
اس آیت میں بتایا ہے کہ خیبر کی فتوحات کے بعد اور فتوحات بھی ہوں گی۔
The verse embodies a prophecy that Muslims will achieve other great victories after the victory at Khaibar.
Commentary:
The verse embodies a prophecy that Muslims will achieve other great victories after the victory of Khaibar.
1268
这里体现了一个预言, 即穆斯林在海巴尔取胜之后还会多次大胜。
5
اس آیت میں بتایا ہے کہ خیبر کی فتوحات کے بعد اور فتوحات بھی ہوں گی۔
3831
Commentary:
The verse embodies a prophecy that Muslims will achieve other great victories after the victory of Khaibar.
2779
The verse embodies a prophecy that Muslims will achieve other great victories after the victory at Khaibar.