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قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ ۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌۢ بَيْنَ ذَٰلِكَ ۖ فَٱفْعَلُوا۟ مَا تُؤْمَرُونَ
یعنی بیان شدہ حد بندی۔
Important Words:
فارض (old) is derived from فرض. They say فرضت البقرة meaning, the cow became old (Lane).
اعوان (full-grown) is derived from عان. They say عانت المراة i.e. the woman attained middle age. So عوان is said of one that has attained middle age. الحرب العوان means, the hottest and bloodiest part of a battle (Aqrab).
Commentary:
See under 2:72.
1
یعنی بیان شدہ حد بندی۔
75
Important Words:
فارض (old) is derived from فرض. They say فرضت البقرة meaning, the cow became old (Lane).
اعوان (full-grown) is derived from عان. They say عانت المراة i.e. the woman attained middle age. So عوان is said of one that has attained middle age. الحرب العوان means, the hottest and bloodiest part of a battle (Aqrab).
Commentary:
See under 2:72.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُبْطِلُوا۟ صَدَقَٰتِكُم بِٱلْمَنِّ وَٱلْأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۖ فَمَثَلُهُۥ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُۥ وَابِلٌ فَتَرَكَهُۥ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّمَّا كَسَبُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
2:263.
2:263.
4:39; 8:48.
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
See 2:263.
4:39; 8:48.
14:19.
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
See 2:263.
4:39; 8:48.
14:19.
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
2:263.
d
2:263.
e
4:39; 8:48.
203
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
1
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
a
See 2:263.
b
4:39; 8:48.
c
14:19.
271
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
See 2:263.
b
4:39; 8:48.
c
14:19.
333
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
وَلَا تُجَٰدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا
The word Anfusahum may also mean "their brethren" (2:85, 86; 4:67). The address is general as in the preceding verses.
8:59; 22:39.
Commentary:
The expression انفسھم (themselves) may also mean "their brethren" (see 2:85, 86 and 4:67), in which case the clause would mean "those who act dishonestly with regard to their brethren." The verse further emphasizes the fact, stated in 4:106 above, that those who act unfaithfully and dishonestly should not be supported. They do not deserve support not only because they are dishonest with regard to their own souls or those of their brethren and because the good name of their community suffers on their account, but also because they are encouraged in this way to persist in their evil practices. Here, too, the address is general as in 4:106.
a
8:59; 22:39.
576
Commentary:
The expression انفسھم (themselves) may also mean "their brethren" (see 2:85, 86 and 4:67), in which case the clause would mean "those who act dishonestly with regard to their brethren." The verse further emphasizes the fact, stated in 4:106 above, that those who act unfaithfully and dishonestly should not be supported. They do not deserve support not only because they are dishonest with regard to their own souls or those of their brethren and because the good name of their community suffers on their account, but also because they are encouraged in this way to persist in their evil practices. Here, too, the address is general as in 4:106.
665
The word Anfusahum may also mean "their brethren" (2:85, 86; 4:67). The address is general as in the preceding verses.
وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّٰتٍ مِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَٰبِهٍ ۗ ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ ۚ إِنَّ فِى ذَٰلِكُمْ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
g
14:33; 16:11; 22:64; 35:28.
h
6:142; 13:5.
443
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
2
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
3
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
4
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
a
14:33; 16:11; 22:64; 35:28.
b
6:142; 13:5.
842
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
c
14:33; 16:11; 22:64; 35:28.
d
6:142; 13:5.
884
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
وَفِى ٱلْأَرْضِ قِطَعٌ مُّتَجَٰوِرَٰتٌ وَجَنَّٰتٌ مِّنْ أَعْنَٰبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَآءٍ وَٰحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِى ٱلْأُكُلِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
6:100; 16:12.
16:14; 39:22.
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
6:100; 16:12.
16:14; 39:22.
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
a
6:100; 16:12.
b
16:14; 39:22.
a
6:100; 16:12.
b
16:14; 39:22.
1616
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
e
6:100; 16:12.
f
16:14; 39:22.
1422
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
۞ إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ
从这节经文开始要介绍穆斯林护教战争。有关牺牲的论述是这节重要题目的必不可少的序论。在穆斯林被允许为自卫而战之前, 他们都熟知牺牲的重要性。这节经文有助于理解伊斯兰教 جِهَاد (Jihad) 概念。جِهَاد (Jihad) 正如这节经文所说明的那样, 是捍卫真理的战争。然而, 鉴于伊斯兰教不能容忍侵略战争, 他认为捍卫自已的荣誉家园和信仰而进行的战争是最高美德的行为。人是安拉最杰出的创造物, 是安拉创造活动的顶点与目的。人是安拉在大地上的代理者, 是安拉的整个创造活动之冠 (2:31)。这就是人在宇宙中占有最高地位的伊斯兰观念。因此, 伊斯兰教把人类提高到如此高的地位, 对人的生命一定也看得非常重要和尊严, 这是很自然的事。根据 «古兰经», 在所有事物中人的生命是神圣的, 不可亵渎的, 夺取人的生命是亵渎, 只有 «古兰经» 中特别提到的极个别场合是例外 (5:33; 17:34)。伊斯兰教教义中良心的解脱是极为重要的。它是人类最可贵的品行, 也许比生命本身更贵重。«古兰经» 已经把最大的尊严赋予人的生命, 因此它承认并宣称人的这一最可贵的所有物--------生命是神圣的, 不可侵犯的。正是为了捍卫人们这一最可贵的所有物, 穆斯林才被允许拿起武器。
With this verse is introduced the subject of Jihad. The theme of Sacrifice has formed a befitting prelude to this all-important subject. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of Sacrifice. The verse throws a flood of light on the Islamic conception of Jihad. Jihad, as the verse shows, is fighting in defence of Truth. But whereas Islam allows no aggressive war, it regards the waging of it to defend one’s honour, country or Faith as an act of the highest virtue. Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:31). This is the Islamic conception of man’s high place in the universe. It is, therefore, only natural that the religion which has raised man to such a high pedestal should also have attached very great importance and sanctity to human life. Of all things man’s life, according to the Qur’an, is the most sacred and inviolab
Commentary:
With this verse is introduced the subject of jihad. The theme of sacrifice has formed a befitting prelude to this all-important subject. Having explained the importance and significance of sacrifice, the Quran proceeds to tell Muslims that the time has arrived that they should be prepared to undergo all manner of sacrifice in the defence of their faith which the enemy is out to destroy. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of sacrifice. The words, "Surely, Allah defends those who believe," throw a flood of light on the Islamic conception of jihad. Jihad, as these words show, is fighting in defence of truth. But whereas Islam allows no aggressive war, it regards the waging of it in self-defence as an act of the highest virtue. Because much misconception prevails regarding the Islamic teaching about jihad and because Islam has been much maligned and subjected to much wilful and deliberate mis-representation on this account a somewhat detailed note is called for on this subject.
Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:30). To him even angels in heaven make obeisance and for him all animate and inanimate things—the earth, the heaven, the sun, moon, stars, mountains, oceans, rivers, animals, and birds, have been created and to him they have been made subservient (14:33, 34; 35:14). This is the Islamic conception of man’s high place in the universe. It is therefore only natural that that religion which has raised man to such a high pedestal should have attached very great importance and sanctity to his life. Of all things man’s life, according to the Quran, is most sacred and inviolable. It is a sacrilege to take it except under very rare circumstances which the Quran has specifically mentioned. According to the Quran the killing of a person without a just cause is tantamount to the killing of the whole of mankind (17:34; 5:33); so sacred and sanctified is man’s life.
No less important, according to Islam, is freedom of conscience. It is man’s most precious heritage—perhaps more precious than life itself. The Quran, which has attached the greatest sanctity to man’s life, could not have failed to acknowledge and declare the sacredness and inviolability of this, his most precious possession. "Let there be no compulsion in religion," says the Quran (2:256). It abounds in verses of like import which shows that not only Islam does not encourage the use of force for the spread of its teaching but positively and in most emphatic terms forbids and condemns it and gives man unrestricted choice in the matter of his faith and belief. Here are some of them:
Say, 'O ye men, now has the truth come to you from your Lord. So whosoever follows the guidance, follows it only for the good of his own soul, and whosoever errs, errs only against it. And I am not a keeper over you (10:109).
And say, It is the truth from your Lord; therefore let him who will, believe, and let him who will, disbelieve (18:30).
We know best what they say; and thou hast not been appointed to compel them in any way. So admonish by means of the Quran him who fears My warning (50:46).
So remind. Thou art only one to remind. Thou art not a warden over them (88:22-23).
These verses, as it were, make an unequivocal declaration about the freedom of human conscience or the Magna Carta of the liberty of man’s beliefs and convictions. The injunctions embodied in these verses have not remained a dead letter. The Holy Prophet and his Companions lived up to them and strictly obeyed them even if acting upon them meant loss of prestige as it happened at the time of signing of the Treaty of Hudaibiya, or when the Jewish tribe of Banu Nadir, on their banishment from Medina, were allowed to take with them the scions of the Muslim families of Aus and Khazraj, much against the remonstrances of their Muslim relatives, because they (the scions) had chosen to go with the Jews (Abu Dawud Kitabul-Jihad, & Manthur). It is also on record that ‘Umar, the second Caliph, presented Islam on several occasions to a Christian slave of his, Asbaq by name, but every time he refused to accept it (Manthur). Instances of such tolerant behaviour on the part of the leaders of Islam during the ages can easily be multiplied. In the face of such magnanimous display of religious tolerance it seems unbelievable that Islam should have been accused of fanaticism and bigotry or of having been spread by force, but it is a sad fact of history that it has been so maligned and accused by its hostile critics.
867
从这节经文开始要介绍穆斯林护教战争。有关牺牲的论述是这节重要题目的必不可少的序论。在穆斯林被允许为自卫而战之前, 他们都熟知牺牲的重要性。这节经文有助于理解伊斯兰教 جِهَاد (Jihad) 概念。جِهَاد (Jihad) 正如这节经文所说明的那样, 是捍卫真理的战争。然而, 鉴于伊斯兰教不能容忍侵略战争, 他认为捍卫自已的荣誉家园和信仰而进行的战争是最高美德的行为。人是安拉最杰出的创造物, 是安拉创造活动的顶点与目的。人是安拉在大地上的代理者, 是安拉的整个创造活动之冠 (2:31)。这就是人在宇宙中占有最高地位的伊斯兰观念。因此, 伊斯兰教把人类提高到如此高的地位, 对人的生命一定也看得非常重要和尊严, 这是很自然的事。根据 «古兰经», 在所有事物中人的生命是神圣的, 不可亵渎的, 夺取人的生命是亵渎, 只有 «古兰经» 中特别提到的极个别场合是例外 (5:33; 17:34)。伊斯兰教教义中良心的解脱是极为重要的。它是人类最可贵的品行, 也许比生命本身更贵重。«古兰经» 已经把最大的尊严赋予人的生命, 因此它承认并宣称人的这一最可贵的所有物--------生命是神圣的, 不可侵犯的。正是为了捍卫人们这一最可贵的所有物, 穆斯林才被允许拿起武器。
2469
Commentary:
With this verse is introduced the subject of jihad. The theme of sacrifice has formed a befitting prelude to this all-important subject. Having explained the importance and significance of sacrifice, the Quran proceeds to tell Muslims that the time has arrived that they should be prepared to undergo all manner of sacrifice in the defence of their faith which the enemy is out to destroy. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of sacrifice. The words, "Surely, Allah defends those who believe," throw a flood of light on the Islamic conception of jihad. Jihad, as these words show, is fighting in defence of truth. But whereas Islam allows no aggressive war, it regards the waging of it in self-defence as an act of the highest virtue. Because much misconception prevails regarding the Islamic teaching about jihad and because Islam has been much maligned and subjected to much wilful and deliberate mis-representation on this account a somewhat detailed note is called for on this subject.
Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:30). To him even angels in heaven make obeisance and for him all animate and inanimate things—the earth, the heaven, the sun, moon, stars, mountains, oceans, rivers, animals, and birds, have been created and to him they have been made subservient (14:33, 34; 35:14). This is the Islamic conception of man’s high place in the universe. It is therefore only natural that that religion which has raised man to such a high pedestal should have attached very great importance and sanctity to his life. Of all things man’s life, according to the Quran, is most sacred and inviolable. It is a sacrilege to take it except under very rare circumstances which the Quran has specifically mentioned. According to the Quran the killing of a person without a just cause is tantamount to the killing of the whole of mankind (17:34; 5:33); so sacred and sanctified is man’s life.
No less important, according to Islam, is freedom of conscience. It is man’s most precious heritage—perhaps more precious than life itself. The Quran, which has attached the greatest sanctity to man’s life, could not have failed to acknowledge and declare the sacredness and inviolability of this, his most precious possession. "Let there be no compulsion in religion," says the Quran (2:256). It abounds in verses of like import which shows that not only Islam does not encourage the use of force for the spread of its teaching but positively and in most emphatic terms forbids and condemns it and gives man unrestricted choice in the matter of his faith and belief. Here are some of them:
Say, 'O ye men, now has the truth come to you from your Lord. So whosoever follows the guidance, follows it only for the good of his own soul, and whosoever errs, errs only against it. And I am not a keeper over you (10:109).
And say, It is the truth from your Lord; therefore let him who will, believe, and let him who will, disbelieve (18:30).
We know best what they say; and thou hast not been appointed to compel them in any way. So admonish by means of the Quran him who fears My warning (50:46).
So remind. Thou art only one to remind. Thou art not a warden over them (88:22-23).
These verses, as it were, make an unequivocal declaration about the freedom of human conscience or the Magna Carta of the liberty of man’s beliefs and convictions. The injunctions embodied in these verses have not remained a dead letter. The Holy Prophet and his Companions lived up to them and strictly obeyed them even if acting upon them meant loss of prestige as it happened at the time of signing of the Treaty of Hudaibiya, or when the Jewish tribe of Banu Nadir, on their banishment from Medina, were allowed to take with them the scions of the Muslim families of Aus and Khazraj, much against the remonstrances of their Muslim relatives, because they (the scions) had chosen to go with the Jews (Abu Dawud Kitabul-Jihad, & Manthur). It is also on record that ‘Umar, the second Caliph, presented Islam on several occasions to a Christian slave of his, Asbaq by name, but every time he refused to accept it (Manthur). Instances of such tolerant behaviour on the part of the leaders of Islam during the ages can easily be multiplied. In the face of such magnanimous display of religious tolerance it seems unbelievable that Islam should have been accused of fanaticism and bigotry or of having been spread by force, but it is a sad fact of history that it has been so maligned and accused by its hostile critics.
1956
With this verse is introduced the subject of Jihad. The theme of Sacrifice has formed a befitting prelude to this all-important subject. Before the permission to fight in self-defence was given to Muslims, they were apprised of the importance of Sacrifice. The verse throws a flood of light on the Islamic conception of Jihad. Jihad, as the verse shows, is fighting in defence of Truth. But whereas Islam allows no aggressive war, it regards the waging of it to defend one’s honour, country or Faith as an act of the highest virtue. Man is God’s noblest handiwork. He is the acme of His creation, its aim and end. He is God’s vicegerent on earth and the king of His whole creation (2:31). This is the Islamic conception of man’s high place in the universe. It is, therefore, only natural that the religion which has raised man to such a high pedestal should also have attached very great importance and sanctity to human life. Of all things man’s life, according to the Qur’an, is the most sacred and inviolab
وَمَا هَٰذِهِ ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ ٱلدَّارَ ٱلْءَاخِرَةَ لَهِىَ ٱلْحَيَوَانُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
6:33; 47:37; 57:21.
Life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is 'but a pastime and a sport,' a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime and noble object and in preparation for everlasting life for which God has created man.
6:33; 47:37; 57:21.
Important Words:
حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).
Commentary:
The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.
a
6:33; 47:37; 57:21.
986
如果不去为崇高事业而忍受艰难贫困的生活, 不去为安拉的正道而作出牺牲, 那么, 生活 “只是游戏和消遣”, 一种无用而没有目的的生存。有目的的生命是在追求崇高的目标以及得到安拉创造人类的那一永恒的生命中度过的。
b
6:33; 47:37; 57:21.
2985
Important Words:
حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).
Commentary:
The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.
c
6:33; 47:37; 57:21.
2266
Life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is 'but a pastime and a sport,' a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime and noble object and in preparation for everlasting life for which God has created man.