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۞ لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَلِأَنفُسِكُمْ ۚ وَمَا تُنفِقُونَ إِلَّا ٱبْتِغَآءَ وَجْهِ ٱللَّهِ ۚ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ
خَیْر کے معنے مال کے بھی ہیں اور اچھے مال کے بھی۔ یعنی جو اچھے ذرائع سے کمایا گیا ہو یا زیادہ ہو (مفردات)
28:57; 92:13.
2:282; 4:174; 8:61; 39:11.
The use of the word Khair, which also means, anything and everything good (Lane), enlarges the scope of charity and does not confine it to the spending of money alone. The word includes the doing of good in any shape or form.
These words constitute a great testimonial to the inherent goodness of the Companions of the Holy Prophet. It signifies that they needed no commandment to spend their wealth in Allah’s way. They were already doing it out of an instinctive desire to win His pleasure.
28:57; 92:13.
2:282; 4:174; 8:61; 39:11.
Commentary:
As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.
The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.
The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.
b
28:57; 92:13.
c
2:282; 4:174; 8:61; 39:11.
2
خَیْر کے معنے مال کے بھی ہیں اور اچھے مال کے بھی۔ یعنی جو اچھے ذرائع سے کمایا گیا ہو یا زیادہ ہو (مفردات)
a
28:57; 92:13.
b
2:282; 4:174; 8:61; 39:11.
279
Commentary:
As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.
The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.
The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.
b
28:57; 92:13.
c
2:282; 4:174; 8:61; 39:11.
344
The use of the word Khair, which also means, anything and everything good (Lane), enlarges the scope of charity and does not confine it to the spending of money alone. The word includes the doing of good in any shape or form.
345
These words constitute a great testimonial to the inherent goodness of the Companions of the Holy Prophet. It signifies that they needed no commandment to spend their wealth in Allah’s way. They were already doing it out of an instinctive desire to win His pleasure.
أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُ ۖ فَبِهُدَىٰهُمُ ٱقْتَدِهْ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَٰلَمِينَ
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
833
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
872
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
اَضَلَّ کے معنے گمراہ قرار دینے کے بھی ہوتے ہیں (مفردات)
2
اَضَلَّ کے معنے گمراہ قرار دینے کے بھی ہوتے ہیں (مفردات)
إِن تَحْرِصْ عَلَىٰ هُدَىٰهُمْ فَإِنَّ ٱللَّهَ لَا يَهْدِى مَن يُضِلُّ ۖ وَمَا لَهُم مِّن نَّٰصِرِينَ
12:104; 28:57.
12:104; 28:57.
12:104; 28:57.
Commentary:
In this verse the Holy Prophet and the Faithful are told that in spite of their intense desire all disbelievers would never believe because man is a free agent and because God does not compel anyone to adopt a definite course. Since He does not force anyone to disbelieve, He does not force anyone to believe either. Such compulsion would frustrate the very purpose of religion, viz. the attainment of inner purity. God has therefore decreed that He would not grant guidance to those who are engaged in misguiding others. Not only would He not force them to the true path but on the contrary He would deprive them of all sources of assistance.
The expression من یضل (who lead others astray) has been taken by some to mean "whom God adjudges as erring". Such a meaning would be in clear conflict with the sense of the preceding verse. The correct meaning is, "he who is engaged in misleading others". The subject of the verb یضل is not اللّٰه (Allah) but the word من (who) immediately preceding it.
c
12:104; 28:57.
a
12:104; 28:57.
1839
Commentary:
In this verse the Holy Prophet and the Faithful are told that in spite of their intense desire all disbelievers would never believe because man is a free agent and because God does not compel anyone to adopt a definite course. Since He does not force anyone to disbelieve, He does not force anyone to believe either. Such compulsion would frustrate the very purpose of religion, viz. the attainment of inner purity. God has therefore decreed that He would not grant guidance to those who are engaged in misguiding others. Not only would He not force them to the true path but on the contrary He would deprive them of all sources of assistance.
The expression من یضل (who lead others astray) has been taken by some to mean "whom God adjudges as erring". Such a meaning would be in clear conflict with the sense of the preceding verse. The correct meaning is, "he who is engaged in misleading others". The subject of the verb یضل is not اللّٰه (Allah) but the word من (who) immediately preceding it.
a
12:104; 28:57.
ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ ۖ وَأُو۟لَٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
e
7:205.
1129
一个信者面前容许他走的路有两条时, 他会选择产生最好成果的那条路。
c
7:205.
3448
Commentary:
The verse means to say that when two equally permissible courses are open to a believer, he adopts the one which is productive of best results.
b
7:205.
2569
When two equally permissible courses are open to a believer, he adopts the one which is productive of the best results.