شُرَکَآءَ
Appears 12 times in Quran
Derived Words (5)
Words derived from the stem "شُرَکَآءَ".
- their associate-gods
- the partners you associate with God
- your partners
- associate- gods
- and your ‘partners
- partners
- partners to
Occurrences in Quran
Found 12 verses containing "شُرَکَآءَ".
وَجَعَلُوۡا لِلّٰہِ شُرَکَآءَ الۡجِنَّ وَخَلَقَہُمۡ ۖ وَخَرَقُوۡا لَہٗ بَنِیۡنَ وَبَنٰتٍۭ بِغَیۡرِ عِلۡمٍ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یَصِفُوۡنَ
2:117; 9:31; 10:19.
Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him.
2:117; 9:31; 10:19.
Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.
a
2:117; 9:31; 10:19.
444
جِنّ (Jinn, 大人物) 是一般人看不见, 或远离他们的这样一种人。这节经文意指, 人类在拒绝安拉的启示并听从他们自己的判断和推理把大人物和天使连系起来作为安拉的合伙者并认为安拉有儿女的时候, 他们就会走入邪道。
a
2:117; 9:31; 10:19.
843
Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.
a
2:117; 9:31; 10:19.
885
Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him.
فَلَمَّاۤ اٰتٰٮہُمَا صٰلِحًا جَعَلَا لَہٗ شُرَکَآءَ فِیۡمَاۤ اٰتٰٮہُمَا ۚ فَتَعٰلَی اللّٰہُ عَمَّا یُشۡرِکُوۡنَ
Commentary:
The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.
1077
Commentary:
The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.
اَلَہُمۡ اَرۡجُلٌ یَّمۡشُوۡنَ بِہَاۤ ۖ اَمۡ لَہُمۡ اَیۡدٍ یَّبۡطِشُوۡنَ بِہَاۤ ۖ اَمۡ لَہُمۡ اَعۡیُنٌ یُّبۡصِرُوۡنَ بِہَاۤ ۖ اَمۡ لَہُمۡ اٰذَانٌ یَّسۡمَعُوۡنَ بِہَا ۗ قُلِ ادۡعُوۡا شُرَکَآءَکُمۡ ثُمَّ کِیۡدُوۡنِ فَلَا تُنۡظِرُوۡنِ
2:8; 22:47; 45:24.
10:72; 11:56.
这一节和下一节经文加强了前一节经文中向非信者提出的挑战。他们受到挑战说, 要他们祈求他们的诸神灵在反对伊斯兰教的战斗中帮助他们, 利用他们全部资源和集合他们所有的军队来向伊斯兰教进攻, 千方百计地来消灭它并不失时机地进攻穆圣, 然后看看他们联合起来的决定性的挣扎能给他 作出什么损害。安拉已许诺帮助他的先知和他的事业兴旺和胜利。(5:68和58:22)
2:8; 22:47; 45:24.
10:72; 11:56.
This and the next verse constitute an amplification of the challenge held out to disbelievers in the previous verse. They are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, leaving no stone unturned to bring it to naught and to lose no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
2:8; 22:47; 45:24.
10:72; 11:56.
Commentary:
This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.
a
2:8; 22:47; 45:24.
b
10:72; 11:56.
533
这一节和下一节经文加强了前一节经文中向非信者提出的挑战。他们受到挑战说, 要他们祈求他们的诸神灵在反对伊斯兰教的战斗中帮助他们, 利用他们全部资源和集合他们所有的军队来向伊斯兰教进攻, 千方百计地来消灭它并不失时机地进攻穆圣, 然后看看他们联合起来的决定性的挣扎能给他 作出什么损害。安拉已许诺帮助他的先知和他的事业兴旺和胜利。(5:68和58:22)
b
2:8; 22:47; 45:24.
c
10:72; 11:56.
1081
Commentary:
This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.
a
2:8; 22:47; 45:24.
b
10:72; 11:56.
1086
This and the next verse constitute an amplification of the challenge held out to disbelievers in the previous verse. They are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, leaving no stone unturned to bring it to naught and to lose no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
اَلَاۤ اِنَّ لِلّٰہِ مَنۡ فِی السَّمٰوٰتِ وَمَنۡ فِی الۡاَرۡضِ ۗ وَمَا یَتَّبِعُ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ شُرَکَآءَ ۚ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَاِنۡ ہُمۡ اِلَّا یَخۡرُصُوۡنَ
10:56.
10:37.
Important Words:
یخرصون (they guess) is derived from خرص which means, (1) he guessed or he made a conjecture; (2) he lied or he forged a lie (Taj & Aqrab).
Commentary:
This verse embodies a twofold consolation for the Prophet. Firstly, he has been told that, apart from a natural concern for them on account of their wrong beliefs, he need not worry or grieve over what disbelievers do, because their case is in the hands of God the Almighty Who possesses the power to punish them or to lead them to the right path. Secondly, the verse hints that the idolatrous beliefs of disbelievers have no foundation in fact and are consequently doomed to perish sooner or later. The Holy Prophet should, therefore, feel no anxiety on their account.
The word ما (not) in the clause, "do not really follow" is used both as an interrogative pronoun meaning "what" and as a negative particle meaning "no or not." In the former case the sentence would mean, "what do those who call on 'partners' beside Allah follow?" Taken in the latter sense, it would mean, "those who call on others than Allah do not really follow these 'partners.'" Thus, according to the former interpretation, the so-called 'partners' whom people worship beside God are spoken of with the contempt they deserve; while, according to the latter interpretation, their very existence is denied, hinting that truly speaking there are no 'partners' and the idolaters follow nothing but mere conjecture.
d
10:56.
e
10:37.
b
10:56.
c
10:37.
1342
Important Words:
یخرصون (they guess) is derived from خرص which means, (1) he guessed or he made a conjecture; (2) he lied or he forged a lie (Taj & Aqrab).
Commentary:
This verse embodies a twofold consolation for the Prophet. Firstly, he has been told that, apart from a natural concern for them on account of their wrong beliefs, he need not worry or grieve over what disbelievers do, because their case is in the hands of God the Almighty Who possesses the power to punish them or to lead them to the right path. Secondly, the verse hints that the idolatrous beliefs of disbelievers have no foundation in fact and are consequently doomed to perish sooner or later. The Holy Prophet should, therefore, feel no anxiety on their account.
The word ما (not) in the clause, "do not really follow" is used both as an interrogative pronoun meaning "what" and as a negative particle meaning "no or not." In the former case the sentence would mean, "what do those who call on 'partners' beside Allah follow?" Taken in the latter sense, it would mean, "those who call on others than Allah do not really follow these 'partners.'" Thus, according to the former interpretation, the so-called 'partners' whom people worship beside God are spoken of with the contempt they deserve; while, according to the latter interpretation, their very existence is denied, hinting that truly speaking there are no 'partners' and the idolaters follow nothing but mere conjecture.
c
10:56.
d
10:37
۞ وَاتۡلُ عَلَیۡہِمۡ نَبَاَ نُوۡحٍ اِذۡ قَالَ لِقَوۡمِہٖ یٰقَوۡمِ اِنۡ کَانَ کَبُرَ عَلَیۡکُمۡ مَّقَامِیۡ وَتَذۡکِیۡرِیۡ بِاٰیٰتِ اللّٰہِ فَعَلَی اللّٰہِ تَوَکَّلۡتُ فَاَجۡمِعُوۡۤا اَمۡرَکُمۡ وَشُرَکَآءَکُمۡ ثُمَّ لَا یَکُنۡ اَمۡرُکُمۡ عَلَیۡکُمۡ غُمَّۃً ثُمَّ اقۡضُوۡۤا اِلَیَّ وَلَا تُنۡظِرُوۡنِ
71:8.
细读在以下几节经文中谈及的关于三位先知--------努哈、穆撒和尤努司的叙述, 表明他们的生平事迹集中体现在穆圣的生活中。他在麦加的情况像努哈, 在麦地那时像穆撒, 而在他再度进入麦加后又像尤努司。这就足够表明, «古兰经» 中叙述的不仅是许多先知的史实, 而且是关于将要发生在穆圣一生中的许多重大事件的预言。
قرآن مجید میں ضمیر متکلم بھی ہے۔ مگر اردو میں اس کے ترجمہ کے بغیر ترجمہ صحیح رہتا ہے اس لئے اسے چھوڑ دیا گیا ہے۔
71:8.
A careful perusal of the accounts of the three Prophets—Noah, Moses and Jonah, mentioned in the following verses shows that their life story is epitomized in the life of the Holy Prophet. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets given in the Qur’an are not mere stories but constitute great prophecies about important events that were to occur in the life of the Holy Prophet.
71:8.
Important Words:
غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).
Commentary:
As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.
The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.
From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.
Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.
Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear.
c
71:8.
598
细读在以下几节经文中谈及的关于三位先知--------努哈、穆撒和尤努司的叙述, 表明他们的生平事迹集中体现在穆圣的生活中。他在麦加的情况像努哈, 在麦地那时像穆撒, 而在他再度进入麦加后又像尤努司。这就足够表明, «古兰经» 中叙述的不仅是许多先知的史实, 而且是关于将要发生在穆圣一生中的许多重大事件的预言。
2
قرآن مجید میں ضمیر متکلم بھی ہے۔ مگر اردو میں اس کے ترجمہ کے بغیر ترجمہ صحیح رہتا ہے اس لئے اسے چھوڑ دیا گیا ہے۔
a
71:8.
1345
Important Words:
غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).
Commentary:
As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.
The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.
From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.
Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.
Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear.
a
71:8.
1278
A careful perusal of the accounts of the three Prophets—Noah, Moses and Jonah, mentioned in the following verses shows that their life story is epitomized in the life of the Holy Prophet. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets given in the Qur’an are not mere stories but constitute great prophecies about important events that were to occur in the life of the Holy Prophet.
وَاِذَا رَاَ الَّذِیۡنَ اَشۡرَکُوۡا شُرَکَآءَہُمۡ قَالُوۡا رَبَّنَا ہٰٓؤُلَآءِ شُرَکَآؤُنَا الَّذِیۡنَ کُنَّا نَدۡعُوۡا مِنۡ دُوۡنِکَ ۖ فَاَلۡقَوۡا اِلَیۡہِمُ الۡقَوۡلَ اِنَّکُمۡ لَکٰذِبُوۡنَ
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
30:14.
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
30:14.
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
d
30:14.
685
虚假的众神灵和他们追随者之间的争辩, 说明以罪恶和否认真理为基础的友谊绝不会持久。
1
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
b
30:14.
1887
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
c
30:14.
1569
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَالۡاَرۡضِ قُلِ اللّٰہُ ۚ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِہِمۡ نَفۡعًا وَّلَا ضَرًّا ۚ قُلۡ ہَلۡ یَسۡتَوِی الۡاَعۡمٰی وَالۡبَصِیۡرُ اَمۡ ہَلۡ تَسۡتَوِی الظُّلُمٰتُ وَالنُّوۡرُ ۗ اَمۡ جَعَلُوۡا لِلّٰہِ شُرَکَآءَ خَلَقُوۡا کَخَلۡقِہٖ فَتَشٰبَہَ الۡخَلۡقُ عَلَیۡہِمۡ ۚ قُلِ اللّٰہُ خٰلِقُ کُلِّ شَیۡءٍ وَّہُوَ الۡوٰحِدُ الۡقَہّٰرُ
23:87.
25:4.
11:25; 35:20.
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
23:87.
25:4.
11:25; 35:20.
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
23:87.
25:4.
11:25; 35:20.
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
c
23:87.
d
25:4.
e
11:25; 35:20.
638
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
a
23:87.
b
25:4.
c
11:25; 35:20.
1628
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
b
23:87.
c
25:4.
d
11:25; 35:20.
1432
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
اَفَمَنۡ ہُوَ قَآئِمٌ عَلٰی کُلِّ نَفۡسٍۭ بِمَا کَسَبَتۡ ۗ وَجَعَلُوۡا لِلّٰہِ شُرَکَآءَ قُلۡ سَمُّوۡہُمۡ ۚ اَمۡ تُنَبِّـُٔوۡنَہٗ بِمَا لَا یَعۡلَمُ فِی الۡاَرۡضِ اَمۡ بِظٰہِرٍ مِّنَ الۡقَوۡلِ ۗ بَلۡ زُیِّنَ لِلَّذِیۡنَ کَفَرُوۡا مَکۡرُہُمۡ وَصُدُّوۡا عَنِ السَّبِیۡلِ ۗ وَمَنۡ یُّضۡلِلِ اللّٰہُ فَمَا لَہٗ مِنۡ ہَادٍ
17:98; 39:24, 37.
6:101; 10:67; 13:17.
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
6:101; 10:67; 13:17.
17:98; 39:24, 37.
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
e
6:101; 10:67; 13:17.
a
6:101; 10:67; 13:17.
b
17:98; 39:24, 37.
1645
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
c
6:101; 10:67; 13:17.
1445
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
1446
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
وَقِیۡلَ ادۡعُوۡا شُرَکَآءَکُمۡ فَدَعَوۡہُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَہُمۡ وَرَاَوُا الۡعَذَابَ ۚ لَوۡ اَنَّہُمۡ کَانُوۡا یَہۡتَدُوۡنَ
10:29, 30; 16:87.
10:29, 30; 16:87.
10:29-30; 16:87.
a
10:29, 30; 16:87.
c
10:29-30; 16:87.
d
10:29, 30; 16:87.
ضَرَبَ لَکُمۡ مَّثَلًا مِّنۡ اَنۡفُسِکُمۡ ۖ ہَل لَّکُمۡ مِّنۡ مَّا مَلَکَتۡ اَیۡمٰنُکُمۡ مِّنۡ شُرَکَآءَ فِیۡ مَا رَزَقۡنٰکُمۡ فَاَنۡتُمۡ فِیۡہِ سَوَآءٌ تَخَافُوۡنَہُمۡ کَخِیۡفَتِکُمۡ اَنۡفُسَکُمۡ ۚ کَذٰلِکَ نُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّعۡقِلُوۡنَ
یعنی جس طرح اُن کو مال سپرد کرنے سے پہلے تم اپنے مال کے مالک تھے اور جتنا چاہتے تھے اپنی جان پر خرچ کر سکتے تھے۔ کیا تم اپنے غلاموں کو مال پر اتنا قبضہ بھی دیا کرتے ہو کہ پھر تم ڈرنے لگو کہ معلوم نہیں یہ ہمیں کچھ کھانے کو بھی دیں گے یا نہیں اور تمہارے قبضہ کی کوئی علامت باقی نہ رہتی ہو۔
The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?
Commentary:
This verse contains a very effective argument against polytheism. It purports to say that when a master and slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be equal to idols of wood and stone and how could He be regarded as sharing the control of the universe with anybody. See also 21:23.
1
یعنی جس طرح اُن کو مال سپرد کرنے سے پہلے تم اپنے مال کے مالک تھے اور جتنا چاہتے تھے اپنی جان پر خرچ کر سکتے تھے۔ کیا تم اپنے غلاموں کو مال پر اتنا قبضہ بھی دیا کرتے ہو کہ پھر تم ڈرنے لگو کہ معلوم نہیں یہ ہمیں کچھ کھانے کو بھی دیں گے یا نہیں اور تمہارے قبضہ کی کوئی علامت باقی نہ رہتی ہو۔
3010
Commentary:
This verse contains a very effective argument against polytheism. It purports to say that when a master and slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be equal to idols of wood and stone and how could He be regarded as sharing the control of the universe with anybody. See also 21:23.
2283
The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?