تُشۡرِکُ
Appears 10 times in Quran
Derived Words (5)
Words derived from the stem "تُشۡرِکُ".
- that you associate not anything as partner
- you associate
- associate partners
- you associate
- you associate as partners
- you associated
- Allah and associate naught with Him
Occurrences in Quran
Found 10 verses containing "تُشۡرِکُ".
۞ وَاعۡبُدُوا اللّٰہَ وَلَا تُشۡرِکُوۡا بِہٖ شَیۡـًٔا ۖ وَّبِالۡوٰلِدَیۡنِ اِحۡسٰنًا وَّبِذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَالۡجَارِ ذِی الۡقُرۡبٰی وَالۡجَارِ الۡجُنُبِ وَالصَّاحِبِ بِالۡجَنۡۢبِ وَابۡنِ السَّبِیۡلِ وَمَا مَلَکَتۡ اَیۡمٰنُکُمۡ ۗ اِنَّ اللّٰہَ لَا یُحِبُّ مَنۡ کَانَ مُخۡتَالًا فَخُوۡرًا
6:152; 7:34; 17:24, 25; 23:60.
6:152; 7:34; 17:24, 25; 23:60.
After having enjoined in the preceding verses that one should be kind to one’s wife, in the present verse the Qur’an directs a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents, who are the nearest, to strangers who are the farthest removed.
Slaves, bondwomen, servants, subordinates.
6:152; 7:34; 17:24; 23:60.
Important Words:
جار الجنب (neighbour that is a stranger) is a compound word made up of جار (neighbour) and جنب (stranger or one distant). The compound word thus means, a neighbour who is not from one’s own tribe or community; a distant neighbour (Aqrab & Mufradat).
صاحب بالجنب (companion by your side) is also a compound word made up of صاحب (companion) and جنب (one’s side). The compound word thus means, the immediate neighbour or the near neighbour; or simply companion or co-worker or colleague (Aqrab, Lisan & Mufradat).
Commentary:
After laying down in the preceding verses that one should be kind to one’s wife, in the present verse the Quran enjoins a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents who are the nearest, to strangers who are the farthest removed.
The Arabic expression rendered as, neighbour that is a kinsman, may also mean: (1) the neighbour that lives near; (2) the neighbour that is kindly.
Similarly, the words, neighbour that is a stranger, may also include: (1) the neighbour that lives at a distance; (2) the neighbour that is not kindly.
The expression, companion by your side, may mean:(1) wife or husband; (2) comrade on a journey; (3) fellow-partner in a trade or a co-worker; (4) associate; (5) immediate neighbour.
The words, those whom your right hands possess, may refer to slaves, bondwomen, servants and even subordinates.
A person who does not carry out the Divine commandments contained in this verse is condemned as "proud and boastful" because, instead of doing good to others and being kind to them, he looks down upon them and behaves arrogantly. The very act of abstaining from being kind to one’s fellow beings, whether relations or neighbours or strangers, is an act of pride condemned by Islam.
b
6:152; 7:34; 17:24, 25; 23:60.
b
6:152; 7:34; 17:24; 23:60.
514
Important Words:
جار الجنب (neighbour that is a stranger) is a compound word made up of جار (neighbour) and جنب (stranger or one distant). The compound word thus means, a neighbour who is not from one’s own tribe or community; a distant neighbour (Aqrab & Mufradat).
صاحب بالجنب (companion by your side) is also a compound word made up of صاحب (companion) and جنب (one’s side). The compound word thus means, the immediate neighbour or the near neighbour; or simply companion or co-worker or colleague (Aqrab, Lisan & Mufradat).
Commentary:
After laying down in the preceding verses that one should be kind to one’s wife, in the present verse the Quran enjoins a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents who are the nearest, to strangers who are the farthest removed.
The Arabic expression rendered as, neighbour that is a kinsman, may also mean: (1) the neighbour that lives near; (2) the neighbour that is kindly.
Similarly, the words, neighbour that is a stranger, may also include: (1) the neighbour that lives at a distance; (2) the neighbour that is not kindly.
The expression, companion by your side, may mean:(1) wife or husband; (2) comrade on a journey; (3) fellow-partner in a trade or a co-worker; (4) associate; (5) immediate neighbour.
The words, those whom your right hands possess, may refer to slaves, bondwomen, servants and even subordinates.
A person who does not carry out the Divine commandments contained in this verse is condemned as "proud and boastful" because, instead of doing good to others and being kind to them, he looks down upon them and behaves arrogantly. The very act of abstaining from being kind to one’s fellow beings, whether relations or neighbours or strangers, is an act of pride condemned by Islam.
b
6:152; 7:34; 17:24, 25; 23:60.
604
After having enjoined in the preceding verses that one should be kind to one’s wife, in the present verse the Qur’an directs a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents, who are the nearest, to strangers who are the farthest removed.
605
Slaves, bondwomen, servants, subordinates.
قُلۡ اَیُّ شَیۡءٍ اَکۡبَرُ شَہٰدَۃً ۖ قُلِ اللّٰہُ ۖ شَہِیۡدٌۢ بَیۡنِیۡ وَبَیۡنَکُمۡ ۚ وَاُوۡحِیَ اِلَیَّ ہٰذَا الۡقُرۡاٰنُ لِاُنۡذِرَکُمۡ بِہٖ وَمَنۡۢ بَلَغَ ۚ اَئِنَّکُمۡ لَتَشۡہَدُوۡنَ اَنَّ مَعَ اللّٰہِ اٰلِہَۃً اُخۡرٰی ۚ قُل لَّاۤ اَشۡہَدُ ۚ قُلۡ اِنَّمَا ہُوَ اِلٰہٌ وّٰحِدٌ وَّاِنَّنِیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
4:167; 13:44; 29:53.
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
4:167; 13:44; 29:53.
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
4:167; 13:44; 29:53.
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
g
4:167; 13:44; 29:53.
419
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
a
4:167; 13:44; 29:53.
767
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
d
4:167; 13:44; 29:53.
833
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
بَلۡ اِیَّاہُ تَدۡعُوۡنَ فَیَکۡشِفُ مَا تَدۡعُوۡنَ اِلَیۡہِ اِنۡ شَآءَ وَتَنۡسَوۡنَ مَا تُشۡرِکُوۡنَ
10:23, 24.
10:23, 24.
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
10:23-24.
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
e
10:23, 24.
a
10:23-24.
788
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
a
10:23, 24.
848
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
قُلِ اللّٰہُ یُنَجِّیۡکُمۡ مِّنۡہَا وَمِنۡ کُلِّ کَرۡبٍ ثُمَّ اَنۡتُمۡ تُشۡرِکُوۡنَ
Commentary:
The words, from every distress, signify that Allah may deliver you not only from the afflictions from which you pray to be rescued, but also from other troubles for the removal of which you do not pray.
This and the preceding verse give the third reason why none beside God is in a position to send down punishment. We are told that none but God hears the prayers of men and delivers them from the afflictions which befall them. Now the Being Who hears prayers and removes afflictions should also be the Being Who can send down punishment; for if there be two different beings, then there is sure to be opposition and conflict between them.
810
Commentary:
The words, from every distress, signify that Allah may deliver you not only from the afflictions from which you pray to be rescued, but also from other troubles for the removal of which you do not pray.
This and the preceding verse give the third reason why none beside God is in a position to send down punishment. We are told that none but God hears the prayers of men and delivers them from the afflictions which befall them. Now the Being Who hears prayers and removes afflictions should also be the Being Who can send down punishment; for if there be two different beings, then there is sure to be opposition and conflict between them.
فَلَمَّا رَاَ الشَّمۡسَ بَازِغَۃً قَالَ ہٰذَا رَبِّیۡ ہٰذَاۤ اَکۡبَرُ ۖ فَلَمَّاۤ اَفَلَتۡ قَالَ یٰقَوۡمِ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
Commentary:
See collective note under 6:80 below.
433
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
824
Commentary:
See collective note under 6:80 below.
866
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
وَحَآجَّہٗ قَوۡمُہٗ ۚ قَالَ اَتُحٰٓجُّوۡٓنِّیۡ فِی اللّٰہِ وَقَدۡ ہَدٰٮنِ ۚ وَلَاۤ اَخَافُ مَا تُشۡرِکُوۡنَ بِہٖۤ اِلَّاۤ اَنۡ یَّشَآءَ رَبِّیۡ شَیۡـًٔا ۗ وَسِعَ رَبِّیۡ کُلَّ شَیۡءٍ عِلۡمًا ۗ اَفَلَا تَتَذَکَّرُوۡنَ
27:88; 39:69.
7:90.
7:90.
Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge.
b
27:88; 39:69.
a
7:90.
826
Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge.
b
7:90.
۞ قُلۡ تَعَالَوۡا اَتۡلُ مَا حَرَّمَ رَبُّکُمۡ عَلَیۡکُمۡ ۖ اَلَّا تُشۡرِکُوۡا بِہٖ شَیۡـًٔا ۖ وَّبِالۡوٰلِدَیۡنِ اِحۡسٰنًا ۖ وَّلَا تَقۡتُلُوۡۤا اَوۡلٰدَکُمۡ مِّنۡ اِمۡلٰقٍ ۖ نَّحۡنُ نَرۡزُقُکُمۡ وَاِیَّاہُمۡ ۖ وَلَا تَقۡرَبُوا الۡفَوٰحِشَ مَا ظَہَرَ مِنۡہَا وَمَا بَطَنَ ۖ وَلَا تَقۡتُلُوا النَّفۡسَ الَّتِیۡ حَرَّمَ اللّٰہُ اِلَّا بِالۡحَقِّ ۚ ذٰلِکُمۡ وَصّٰٮکُمۡ بِہٖ لَعَلَّکُمۡ تَعۡقِلُوۡنَ
6:121; 7:34.
17:32.
The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..."
4:37; 17:24.
17:32.
6:121; 7:34.
Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.
d
4:37; 17:24.
e
17:32.
f
6:121; 7:34.
a
4:37; 17:24.
b
17:32.
c
6:121; 7:34.
891
Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands.
a
6:121; 7:34.
e
17:32.
928
The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..."
قُلۡ اِنَّمَا حَرَّمَ رَبِّیَ الۡفَوٰحِشَ مَا ظَہَرَ مِنۡہَا وَمَا بَطَنَ وَالۡاِثۡمَ وَالۡبَغۡیَ بِغَیۡرِ الۡحَقِّ وَاَنۡ تُشۡرِکُوۡا بِاللّٰہِ مَا لَمۡ یُنَزِّلۡ بِہٖ سُلۡطٰنًا وَّاَنۡ تَقُوۡلُوۡا عَلَی اللّٰہِ مَا لَا تَعۡلَمُوۡنَ
عربی کا محاورہ ہے ’’ان میں سے ظاہر ہوں یا چھپے‘‘ لیکن اردو میں کہتے ہیں ’’خواہ ظاہر ہوں یا چھپے‘‘ ہم نے اردو محاورہ کے مطابق ترجمہ کیا ہے۔ کیونکہ دونوں کا مفہوم ایک ہے۔
6:152.
3:152; 7:72; 22:72.
Commentary:
The verse draws our attention to the purity of Divine teachings by pointing out that all evil things are forbidden by Islam. But at the same time it reminds the reader that there are certain things the evil of which is generally hidden from men. These, too, are forbidden and most of them have been mentioned by the Holy Prophet.
The verse next proceeds to explain what it means by فواحش (foul deeds). It divides them into three classes: (1) اثم (the sin of disobedience or of falling short in the performance of a duty), and بغی (transgression, i.e. exceeding the proper bounds); (2) شرك (associating with God that for which He has sent down no authority). The فواحش (foul deeds) of this class mean idolatrous beliefs and polytheistic ideals. (3) "That you say against Allah what you do not know." By the فواحش of this class are meant the false and evil words we utter. Thus we are enjoined to be pure not only in thought but also in word and deed.
a
3:152; 7:72; 22:72.
f
6:152.
1
عربی کا محاورہ ہے ’’ان میں سے ظاہر ہوں یا چھپے‘‘ لیکن اردو میں کہتے ہیں ’’خواہ ظاہر ہوں یا چھپے‘‘ ہم نے اردو محاورہ کے مطابق ترجمہ کیا ہے۔ کیونکہ دونوں کا مفہوم ایک ہے۔
b
6:152.
c
3:152; 7:72; 22:72.
934
Commentary:
The verse draws our attention to the purity of Divine teachings by pointing out that all evil things are forbidden by Islam. But at the same time it reminds the reader that there are certain things the evil of which is generally hidden from men. These, too, are forbidden and most of them have been mentioned by the Holy Prophet.
The verse next proceeds to explain what it means by فواحش (foul deeds). It divides them into three classes: (1) اثم (the sin of disobedience or of falling short in the performance of a duty), and بغی (transgression, i.e. exceeding the proper bounds); (2) شرك (associating with God that for which He has sent down no authority). The فواحش (foul deeds) of this class mean idolatrous beliefs and polytheistic ideals. (3) "That you say against Allah what you do not know." By the فواحش of this class are meant the false and evil words we utter. Thus we are enjoined to be pure not only in thought but also in word and deed.
b
6:152.
c
3:152; 7:72; 22:72.
اِنۡ نَّقُوۡلُ اِلَّا اعۡتَرٰٮکَ بَعۡضُ اٰلِہَتِنَا بِسُوۡٓءٍ ۗ قَالَ اِنِّیۡۤ اُشۡہِدُ اللّٰہَ وَاشۡہَدُوۡۤا اَنِّیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
Important Words:
اعترك (have visited thee) is derived from the root عرو. They say عراہ (as also اعتراہ), i.e. he came to him; or he repaired to him, seeking his aid or bounty. عراہ الامر means, the affair or event came upon him or befell him. اعتراہ said of a malady or of a diabolical possession, etc. means, it befell or betided him; or it attacked him; or it was incidental to him. اعتراہ also means, he or it rendered him possessed or insane or unsound in intellect or in some limb (Lane).
Commentary:
The words, I am clear of that which you associate as partners with God, constitute a strong reply to the allegation of disbelievers that their gods had caused Hud’s mind to become deranged. He says to them in reply that if they think that any of their gods has afflicted his mental powers, then let them know that he roundly condemned all their false gods and evil practices, and so let their deities do their worst against him.
The expression, I call Allah to witness, means, "You have refused to listen to reason. So now I pray to God that He may distinguish the truth from falsehood by mighty Signs from heaven."
1435
Important Words:
اعترك (have visited thee) is derived from the root عرو. They say عراہ (as also اعتراہ), i.e. he came to him; or he repaired to him, seeking his aid or bounty. عراہ الامر means, the affair or event came upon him or befell him. اعتراہ said of a malady or of a diabolical possession, etc. means, it befell or betided him; or it attacked him; or it was incidental to him. اعتراہ also means, he or it rendered him possessed or insane or unsound in intellect or in some limb (Lane).
Commentary:
The words, I am clear of that which you associate as partners with God, constitute a strong reply to the allegation of disbelievers that their gods had caused Hud’s mind to become deranged. He says to them in reply that if they think that any of their gods has afflicted his mental powers, then let them know that he roundly condemned all their false gods and evil practices, and so let their deities do their worst against him.
The expression, I call Allah to witness, means, "You have refused to listen to reason. So now I pray to God that He may distinguish the truth from falsehood by mighty Signs from heaven."
ثُمَّ قِیۡلَ لَہُمۡ اَیۡنَ مَا کُنۡتُمۡ تُشۡرِکُوۡنَ