الۡحَیٰوۃِ
Appears 37 times in Quran
Occurrences in Quran
Found 37 verses containing "الۡحَیٰوۃِ".
ثُمَّ اَنۡتُمۡ ہٰٓؤُلَآءِ تَقۡتُلُوۡنَ اَنۡفُسَکُمۡ وَتُخۡرِجُوۡنَ فَرِیۡقًا مِّنۡکُمۡ مِّنۡ دِیٰرِہِمۡ تَظٰہَرُوۡنَ عَلَیۡہِمۡ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَاِنۡ یَّاۡتُوۡکُمۡ اُسٰرٰی تُفٰدُوۡہُمۡ وَہُوَ مُحَرَّمٌ عَلَیۡکُمۡ اِخۡرَاجُہُمۡ ۚ اَفَتُؤۡمِنُوۡنَ بِبَعۡضِ الۡکِتٰبِ وَتَکۡفُرُوۡنَ بِبَعۡضٍ ۚ فَمَا جَزَآءُ مَنۡ یَّفۡعَلُ ذٰلِکَ مِنۡکُمۡ اِلَّا خِزۡیٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَیَوۡمَ الۡقِیٰمَۃِ یُرَدُّوۡنَ اِلٰۤی اَشَدِّ الۡعَذَابِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَمِنَ النَّاسِ مَنۡ یُّعۡجِبُکَ قَوۡلُہٗ فِی الۡحَیٰوۃِ الدُّنۡیَا وَیُشۡہِدُ اللّٰہَ عَلٰی مَا فِیۡ قَلۡبِہٖ وَہُوَ اَلَدُّ الۡخِصَامِ
63:5.
63:5.
There are persons whose eloquence and feigned love for fellow-beings would deceive the listener, but at heart they love and seek only their own interests and vehemently dispute with others for their smallest rights, supposed or real; not giving any proof of that spirit of sacrifice which is essential for real human progress.
63:5.
Important Words:
یعجبك (would please thee) is derived from عجب meaning, he wondered; he became pleased. عجبه means, it pleased him and caused him to wonder (Aqrab).
الد (most contentious) is derived from لد (ladda). They say لده meaning, he contended or quarrelled with him vehemently. So الد, which is the noun of pre-eminence from it, means, one who is a great quarreller. The plural of الد is لد––ludd (Aqrab).
الخصام (quarrellers) is the plural of خصم (quarreller). They say خاصمه i.e. he quarrelled or disputed with him. خصم and خصیمand مخاصم all give the same meaning, i.e. quarreller. The word الخصام is also used, in the infinitive sense, meaning the act of quarrelling (Aqrab & Lane).
Commentary:
Two kinds of men have already been mentioned: (1) those who seek only the things of this world (2:201); and (2) those who seek both the good things of this world and those of the next (2:202). The present verse and those that follow mention two extreme types of these two classes. Of the former class, states the verse under comment, there are those who wax eloquent in their talk about this world, pleading for the necessity of improving the conditions of life for mankind and calling God to witness their sincerity. Their eloquence and apparent love for fellow beings would deceive the listener, but at heart they love only their own selfish interests and, would vehemently dispute with others for their smallest rights, supposed or real, displaying none of that spirit of sacrifice which is essential for real human progress. They would look to their own interests or the interests of their family or those of their community or their nation only and would not make any sacrifice for, or even do justice to, others.
The clause, he would call Allah to witness, shows that such people outwardly profess faith in God but at heart are lacking in the quality of universal brotherhood which must result from a true belief in a Universal God—"Lord of all the worlds", as the Quran puts it.
b
63:5.
a
63:5.
211
Important Words:
یعجبك (would please thee) is derived from عجب meaning, he wondered; he became pleased. عجبه means, it pleased him and caused him to wonder (Aqrab).
الد (most contentious) is derived from لد (ladda). They say لده meaning, he contended or quarrelled with him vehemently. So الد, which is the noun of pre-eminence from it, means, one who is a great quarreller. The plural of الد is لد––ludd (Aqrab).
الخصام (quarrellers) is the plural of خصم (quarreller). They say خاصمه i.e. he quarrelled or disputed with him. خصم and خصیمand مخاصم all give the same meaning, i.e. quarreller. The word الخصام is also used, in the infinitive sense, meaning the act of quarrelling (Aqrab & Lane).
Commentary:
Two kinds of men have already been mentioned: (1) those who seek only the things of this world (2:201); and (2) those who seek both the good things of this world and those of the next (2:202). The present verse and those that follow mention two extreme types of these two classes. Of the former class, states the verse under comment, there are those who wax eloquent in their talk about this world, pleading for the necessity of improving the conditions of life for mankind and calling God to witness their sincerity. Their eloquence and apparent love for fellow beings would deceive the listener, but at heart they love only their own selfish interests and, would vehemently dispute with others for their smallest rights, supposed or real, displaying none of that spirit of sacrifice which is essential for real human progress. They would look to their own interests or the interests of their family or those of their community or their nation only and would not make any sacrifice for, or even do justice to, others.
The clause, he would call Allah to witness, shows that such people outwardly profess faith in God but at heart are lacking in the quality of universal brotherhood which must result from a true belief in a Universal God—"Lord of all the worlds", as the Quran puts it.
a
63:5.
243
There are persons whose eloquence and feigned love for fellow-beings would deceive the listener, but at heart they love and seek only their own interests and vehemently dispute with others for their smallest rights, supposed or real; not giving any proof of that spirit of sacrifice which is essential for real human progress.
زُیِّنَ لِلنَّاسِ حُبُّ الشَّہَوٰتِ مِنَ النِّسَآءِ وَالۡبَنِیۡنَ وَالۡقَنٰطِیۡرِ الۡمُقَنۡطَرَۃِ مِنَ الذَّہَبِ وَالۡفِضَّۃِ وَالۡخَیۡلِ الۡمُسَوَّمَۃِ وَالۡاَنۡعٰمِ وَالۡحَرۡثِ ۗ ذٰلِکَ مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الۡمَاٰبِ
18:47; 57:21.
3:186; 9:38; 10:71.
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
18:47; 57:21.
3:186; 9:38; 10:71.
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
e
18:47; 57:21.
f
3:186; 9:38; 10:71.
a
18:47; 57:21.
b
3:186; 9:38; 10:71.
306
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
b
18:47; 57:21.
c
3:186; 9:38; 10:71.
379
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
مَثَلُ مَا یُنۡفِقُوۡنَ فِیۡ ہٰذِہِ الۡحَیٰوۃِ الدُّنۡیَا کَمَثَلِ رِیۡحٍ فِیۡہَا صِرٌّ اَصَابَتۡ حَرۡثَ قَوۡمٍ ظَلَمُوۡۤا اَنۡفُسَہُمۡ فَاَہۡلَکَتۡہُ ۚ وَمَا ظَلَمَہُمُ اللّٰہُ وَلٰکِنۡ اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
10:25; 68:18-21.
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
10:25; 68:18-21.
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
10:25; 68:18-21.
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
f
10:25; 68:18-21.
1
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
b
10:25; 68:18-21.
402
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
a
10:25; 68:18-21.
461
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
ہٰۤاَنۡتُمۡ ہٰٓؤُلَآءِ جٰدَلۡتُمۡ عَنۡہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا فَمَنۡ یُّجٰدِلُ اللّٰہَ عَنۡہُمۡ یَوۡمَ الۡقِیٰمَۃِ اَمۡ مَّنۡ یَّکُوۡنُ عَلَیۡہِمۡ وَکِیۡلًا
The word Antum (you) shows that in the previous verses it was not the Holy Prophet but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Qur’an addresses him because he was the recipient of Divine commandment for the believers.
Commentary:
The use in the present verse of the word انتم (you) which is in the plural number clearly shows that in the previous verses it was not the Holy Prophet, but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Quran addresses him merely because he is the recipient of the Word of God and it is through him that people receive Divine commands.
577
Commentary:
The use in the present verse of the word انتم (you) which is in the plural number clearly shows that in the previous verses it was not the Holy Prophet, but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Quran addresses him merely because he is the recipient of the Word of God and it is through him that people receive Divine commands.
666
The word Antum (you) shows that in the previous verses it was not the Holy Prophet but Muslims in general who were addressed. The Holy Prophet could not be expected to dispute on behalf of dishonest people. The Qur’an addresses him because he was the recipient of Divine commandment for the believers.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا ضَرَبۡتُمۡ فِیۡ سَبِیۡلِ اللّٰہِ فَتَبَیَّنُوۡا وَلَا تَقُوۡلُوۡا لِمَنۡ اَلۡقٰۤی اِلَیۡکُمُ السَّلٰمَ لَسۡتَ مُؤۡمِنًا تَبۡتَغُوۡنَ عَرَضَ الۡحَیٰوۃِ الدُّنۡیَا فَعِنۡدَ اللّٰہِ مَغَانِمُ کَثِیۡرَۃٌ ۚ کَذٰلِکَ کُنۡتُمۡ مِّنۡ قَبۡلُ فَمَنَّ اللّٰہُ عَلَیۡکُمۡ فَتَبَیَّنُوۡۤا ۚ اِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا
یعنی اگر سلام کرنے پر بدظنی کرو اور اسے دھوکے باز قرار دو تو اس کے یہ معنے ہوں گے کہ آخرت پر تم دنیا کو ترجیح دیتے ہو اور چاہتے ہو کہ اسے کافر مُقَاتِل قرار دے کر اس کے اموال پر قبضہ کرلو۔
49:7.
When a people offers peace or shows a peaceful attitude towards Muslims, the latter are enjoined to respect that attitude and refrain from hostilities. Moreover, as the Muslim Community at Medina was surrounded by hostile tribes, they were enjoined to presume a person who greeted them with Islamic salutation, to be a Muslim unless proved otherwise by investigation.
That is to say, if you hold such a person to be a disbeliever without proper investigation, this would mean that you desire to kill him and take possession of his goods. Such conduct would show that you prefer worldly goods to God’s pleasure.
49:7.
Important Words:
السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.
مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).
Commentary:
This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.
The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.
The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.
d
49:7.
340
一个民族提出和平或向穆斯林表示友善态度时, 后者应该尊重那种态度, 克制敌对行动。而且, 由于麦地那的穆斯林社团在敌对部族的包围之中, 他们受到嘱咐: 凡是以伊斯兰教行礼的方式向他们招呼的人可以推定他是穆斯林, 不经过调查的证明, 不可决定他不是穆斯林。
1
یعنی اگر سلام کرنے پر بدظنی کرو اور اسے دھوکے باز قرار دو تو اس کے یہ معنے ہوں گے کہ آخرت پر تم دنیا کو ترجیح دیتے ہو اور چاہتے ہو کہ اسے کافر مُقَاتِل قرار دے کر اس کے اموال پر قبضہ کرلو۔
b
49:7.
563
Important Words:
السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.
مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).
Commentary:
This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.
The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.
The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.
a
49:7.
652
When a people offers peace or shows a peaceful attitude towards Muslims, the latter are enjoined to respect that attitude and refrain from hostilities. Moreover, as the Muslim Community at Medina was surrounded by hostile tribes, they were enjoined to presume a person who greeted them with Islamic salutation, to be a Muslim unless proved otherwise by investigation.
653
That is to say, if you hold such a person to be a disbeliever without proper investigation, this would mean that you desire to kill him and take possession of his goods. Such conduct would show that you prefer worldly goods to God’s pleasure.
قُلۡ مَنۡ حَرَّمَ زِیۡنَۃَ اللّٰہِ الَّتِیۡۤ اَخۡرَجَ لِعِبَادِہٖ وَالطَّیِّبٰتِ مِنَ الرِّزۡقِ ۚ قُلۡ ہِیَ لِلَّذِیۡنَ اٰمَنُوۡا فِی الۡحَیٰوۃِ الدُّنۡیَا خَالِصَۃً یَّوۡمَ الۡقِیٰمَۃِ ۗ کَذٰلِکَ نُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّعۡلَمُوۡنَ
2:169, 173; 23:52.
مراد یہ ہے کہ کھانے پینے اور پہننے میں غلاظت استعمال کرنا اسلام کے حکم کے خلاف ہے یہ مسیحیوں اور مشرکوں کی تعلیم تھی۔ قرآن مجید فرماتا ہے خداتعالیٰ گندہ رہنے کا حکم نہیں دے سکتا۔ اس کا حکم تو صفائی کے حق میں ہوتا ہے۔
ہندوؤں اور عیسائیوں کا عقیدہ ہے کہ ولی اللہ لوگ عمدہ غذا کبھی نہیں کھاتے۔ حالانکہ اسلام کہتا ہے کہ پاکیزہ غذائیں سب مومنوں کے لئے جائز ہیں۔ کیونکہ خداتعالیٰ نے اسی لئے ان کو پیدا کیا ہے۔
2:169, 173; 23:52.
The good and pure things provided by God are really meant for believers though they are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers to the exclusion of disbelievers.
2:169,173; 23:52.
Commentary:
Islam being not a religion of monasticism, the verse implies a rebuke for those who forbid the use of pure and good things.
The good and pure things of God’s provision, which are really meant for, and deserved by, believers only are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers only, to the exclusion of disbelievers.
e
2:169, 173; 23:52.
4
مراد یہ ہے کہ کھانے پینے اور پہننے میں غلاظت استعمال کرنا اسلام کے حکم کے خلاف ہے یہ مسیحیوں اور مشرکوں کی تعلیم تھی۔ قرآن مجید فرماتا ہے خداتعالیٰ گندہ رہنے کا حکم نہیں دے سکتا۔ اس کا حکم تو صفائی کے حق میں ہوتا ہے۔
5
ہندوؤں اور عیسائیوں کا عقیدہ ہے کہ ولی اللہ لوگ عمدہ غذا کبھی نہیں کھاتے۔ حالانکہ اسلام کہتا ہے کہ پاکیزہ غذائیں سب مومنوں کے لئے جائز ہیں۔ کیونکہ خداتعالیٰ نے اسی لئے ان کو پیدا کیا ہے۔
a
2:169,173; 23:52.
933
Commentary:
Islam being not a religion of monasticism, the verse implies a rebuke for those who forbid the use of pure and good things.
The good and pure things of God’s provision, which are really meant for, and deserved by, believers only are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers only, to the exclusion of disbelievers.
a
2:169, 173; 23:52.
968
The good and pure things provided by God are really meant for believers though they are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers to the exclusion of disbelievers.
اِنَّ الَّذِیۡنَ اتَّخَذُوا الۡعِجۡلَ سَیَنَالُہُمۡ غَضَبٌ مِّنۡ رَّبِّہِمۡ وَذِلَّۃٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۚ وَکَذٰلِکَ نَجۡزِی الۡمُفۡتَرِیۡنَ
2:52, 93; 4:154; 7:149; 20:89.
The account of the Bible accusing Aaron of complicity in calf- worship is certainly misleading (Enc. Bib. vol. 1, col. 2).
2:52, 93; 4:154; 7:149; 20:89.
Commentary:
As it was not Aaron who took the calf for worship, so he was excluded when the offenders were punished. This absolves Aaron of all complicity in calf-worship. The account of the Bible in this connection is certainly misleading, as admitted by Encyclopaedia Biblica (vol. 1. col. 2).
As a matter of fact, only those who took the leading part in making the image of the calf and taking it for worship were punished. The rest, who were misled by the ringleaders and who afterwards repented were granted pardon, as hinted in the following verse.
c
2:52, 93; 4:154; 7:149; 20:89.
520
«圣经» 上指控哈伦在崇拜牛犊的共谋行为的这一说法, 肯定会使人误解的 (Enc. Bib. Vol.1. col.2)。
a
2:52, 93; 4:154; 7:149; 20:89.
1042
Commentary:
As it was not Aaron who took the calf for worship, so he was excluded when the offenders were punished. This absolves Aaron of all complicity in calf-worship. The account of the Bible in this connection is certainly misleading, as admitted by Encyclopaedia Biblica (vol. 1. col. 2).
As a matter of fact, only those who took the leading part in making the image of the calf and taking it for worship were punished. The rest, who were misled by the ringleaders and who afterwards repented were granted pardon, as hinted in the following verse.
a
2:52, 93; 4:154; 7:149; 20:89.
1057
The account of the Bible accusing Aaron of complicity in calf- worship is certainly misleading (Enc. Bib. vol. 1, col. 2).
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا مَا لَکُمۡ اِذَا قِیۡلَ لَکُمُ انۡفِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اثَّاقَلۡتُمۡ اِلَی الۡاَرۡضِ ۚ اَرَضِیۡتُمۡ بِالۡحَیٰوۃِ الدُّنۡیَا مِنَ الۡاٰخِرَۃِ ۚ فَمَا مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا فِی الۡاٰخِرَۃِ اِلَّا قَلِیۡلٌ
13:27.
See 3:15.
The reference is to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire, popularly known as the Romans, had amassed on the Syrian frontier. At the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of the Hijrah. On account of great hardships the Muslim army had to suffer in the long and difficult journey, it came to be known as Jaishul-‘Usrah, i.e. the distressed army.
13:27.
3:15.
Commentary:
Just as true Muslims should always be prepared to desist from war, whenever they are required to do so, (see preceding verse), they should also be ever ready to march forth in the cause of Allah whenever called upon. It is to this great truth that the present verse draws our attention. Indeed, with this verse the Quran begins to throw light on such residents of Medina as were weak of faith, including the hypocrites, and exposes the attitude they adopted to evade the obligations that devolved on them as members of the Muslim community. The hypocrites are particularly addressed, the reference being to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire were assembling their forces on the Syrian frontier. As the Greeks, popularly known as Romans, possessed a regular and well-disciplined army, the Holy Prophet thought it necessary to make thorough preparations to meet them. Contrary to his usual practice, he even announced his objective making no secret of his destination, so that those, who took part in it, should do so in full consciousness of the length and hardships of the journey. It was a time of great trial. The long and arduous journey through the desert was undertaken in the midst of the hot weather. The season promised drought and scarcity for those who took part in the expedition and the ripeness of the harvest for those who stayed behind. Pious Muslims, however, in their devotion to the cause of Islam, promptly responded to the Prophet’s call. Of those who stayed behind without permission only three were true believers,
the rest being all hypocrites. Thus at the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of Hijrah. On account of the great hardships the Muslim army had to suffer in the long journey, it came to be called جیش العسرة i.e. the distressed army.
a
3:15.
b
13:27.
a
13:27.
b
3:15.
1198
Commentary:
Just as true Muslims should always be prepared to desist from war, whenever they are required to do so, (see preceding verse), they should also be ever ready to march forth in the cause of Allah whenever called upon. It is to this great truth that the present verse draws our attention. Indeed, with this verse the Quran begins to throw light on such residents of Medina as were weak of faith, including the hypocrites, and exposes the attitude they adopted to evade the obligations that devolved on them as members of the Muslim community. The hypocrites are particularly addressed, the reference being to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire were assembling their forces on the Syrian frontier. As the Greeks, popularly known as Romans, possessed a regular and well-disciplined army, the Holy Prophet thought it necessary to make thorough preparations to meet them. Contrary to his usual practice, he even announced his objective making no secret of his destination, so that those, who took part in it, should do so in full consciousness of the length and hardships of the journey. It was a time of great trial. The long and arduous journey through the desert was undertaken in the midst of the hot weather. The season promised drought and scarcity for those who took part in the expedition and the ripeness of the harvest for those who stayed behind. Pious Muslims, however, in their devotion to the cause of Islam, promptly responded to the Prophet’s call. Of those who stayed behind without permission only three were true believers,
the rest being all hypocrites. Thus at the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of Hijrah. On account of the great hardships the Muslim army had to suffer in the long journey, it came to be called جیش العسرة i.e. the distressed army.
b
13:27.
c
See 3:15.
1184
The reference is to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire, popularly known as the Romans, had amassed on the Syrian frontier. At the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of the Hijrah. On account of great hardships the Muslim army had to suffer in the long and difficult journey, it came to be known as Jaishul-‘Usrah, i.e. the distressed army.
فَلَا تُعۡجِبۡکَ اَمۡوٰلُہُمۡ وَلَاۤ اَوۡلٰدُہُمۡ ۚ اِنَّمَا یُرِیۡدُ اللّٰہُ لِیُعَذِّبَہُمۡ بِہَا فِی الۡحَیٰوۃِ الدُّنۡیَا وَتَزۡہَقَ اَنۡفُسُہُمۡ وَہُمۡ کٰفِرُوۡنَ
9:85.
9:85.
Hypocrites are warned that their wealth and their children, for whose sake they had refrained from going to battle, would become a source of extreme mental torture for them. Their children would embrace the Faith they hate and would spend their wealth to further and strengthen its cause.
9:85.
Commentary:
The verse warns the hypocrites that their possessions and their children, for whose sake they refrained from going to battle, would become a source of torture for them.
Their children would embrace the faith they hate and would become its devoted followers and, thus, their wealth would also be used in furthering and strengthening the very cause which they abhorred. Think of the shock which ‘Abdullah bin Ubayy, leader of the hypocrites at Medina, must have felt on learning that his own son had asked the Holy Prophet to allow him to kill his father when the latter, on one occasion, used highly insulting and threatening language regarding the Holy Prophet and tried to create discord among the Faithful.
b
9:85.
b
9:85.
1211
Commentary:
The verse warns the hypocrites that their possessions and their children, for whose sake they refrained from going to battle, would become a source of torture for them.
Their children would embrace the faith they hate and would become its devoted followers and, thus, their wealth would also be used in furthering and strengthening the very cause which they abhorred. Think of the shock which ‘Abdullah bin Ubayy, leader of the hypocrites at Medina, must have felt on learning that his own son had asked the Holy Prophet to allow him to kill his father when the latter, on one occasion, used highly insulting and threatening language regarding the Holy Prophet and tried to create discord among the Faithful.
b
9:85.
1192
Hypocrites are warned that their wealth and their children, for whose sake they had refrained from going to battle, would become a source of extreme mental torture for them. Their children would embrace the Faith they hate and would spend their wealth to further and strengthen its cause.
فَلَمَّاۤ اَنۡجٰٮہُمۡ اِذَا ہُمۡ یَبۡغُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ ۗ یٰۤاَیُّہَا النَّاسُ اِنَّمَا بَغۡیُکُمۡ عَلٰۤی اَنۡفُسِکُمۡ ۖ مَّتٰعَ الۡحَیٰوۃِ الدُّنۡیَا ۖ ثُمَّ اِلَیۡنَا مَرۡجِعُکُمۡ فَنُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
17:68; 31:33.
35:44.
17:68; 31:33.
35:44.
Commentary:
As stated in the preceding verse, disbelievers temporarily mend their ways when they are seized with punishment but, as the present verse points out, they revert to the paths of transgression and iniquity when the punishment passes away, forgetting that their acts of transgression will only tell against themselves. The words, your excesses are only against your own selves, point out that the Law is not a curse but a mercy of God, sent down for the well-being of mankind. Therefore, he who defies or infringes the Law, only harms himself.
The words, Have the enjoyment of the present life, are intended to signify that even the rejecters of truth may have temporary benefits and may even "enjoy" their state of rejection just as a diseased person temporarily enjoys the things forbidden him. But the result is always disastrous.
a
35:44.
e
17:68; 31:33.
a
17:68; 31:33.
b
35:44.
1299
Commentary:
As stated in the preceding verse, disbelievers temporarily mend their ways when they are seized with punishment but, as the present verse points out, they revert to the paths of transgression and iniquity when the punishment passes away, forgetting that their acts of transgression will only tell against themselves. The words, your excesses are only against your own selves, point out that the Law is not a curse but a mercy of God, sent down for the well-being of mankind. Therefore, he who defies or infringes the Law, only harms himself.
The words, Have the enjoyment of the present life, are intended to signify that even the rejecters of truth may have temporary benefits and may even "enjoy" their state of rejection just as a diseased person temporarily enjoys the things forbidden him. But the result is always disastrous.
a
17:68; 31:33.
b
35:44.
اِنَّمَا مَثَلُ الۡحَیٰوۃِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰہُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِہٖ نَبَاتُ الۡاَرۡضِ مِمَّا یَاۡکُلُ النَّاسُ وَالۡاَنۡعٰمُ حَتّٰۤی اِذَاۤ اَخَذَتِ الۡاَرۡضُ زُخۡرُفَہَا وَازَّیَّنَتۡ وَظَنَّ اَہۡلُہَاۤ اَنَّہُمۡ قٰدِرُوۡنَ عَلَیۡہَاۤ اَتٰٮہَاۤ اَمۡرُنَا لَیۡلًا اَوۡ نَہَارًا فَجَعَلۡنٰہَا حَصِیۡدًا کَاَنۡ لَّمۡ تَغۡنَ بِالۡاَمۡسِ ۚ کَذٰلِکَ نُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّتَفَکَّرُوۡنَ
3:118.
11:69.
18:46.
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
18:46.
3:118.
11:69.
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
b
18:46.
c
3:118.
d
11:69.
a
18:46.
b
3:118.
c
11:69.
1300
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
a
3:118.
b
11:69.
c
18:46.
1252
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
لَہُمُ الۡبُشۡرٰی فِی الۡحَیٰوۃِ الدُّنۡیَا وَفِی الۡاٰخِرَۃِ ۚ لَا تَبۡدِیۡلَ لِکَلِمٰتِ اللّٰہِ ۚ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ
41:31.
41:31.
41:31.
Commentary:
In reply to a question as to what was meant by the expression, glad tidings in the present life, the Holy Prophet is reported to have said: "It means a true dream or vision that a believer sees with regard to himself, or what others see with regard to him." The term بشری or مبشرات (glad tidings) is, however, of general application and may be used with regard to the revelations and visions of the Prophets as well as those of saints and other believers, and the verse under comment refers to both these kinds of visions and revelations (Jarir & Kathir).
The words, there is no changing the words of God, may mean two things: (a) that the granting of بشری (glad tidings) is an eternal law of God, and being eternal, it must prove true in the case of Muslims also; and (b) that this is a special promise meant for Muslims and God has decreed that this promise will never change. This implies that there are certain prophecies which do not belong to the category of the "words of God" as used here, and are liable to be changed, but there are certain others, which belong to the category of the "words of God" and these never fail to be fulfilled.
The expression, that indeed is the supreme triumph, may mean either that the receiving of "glad tidings" is a great achievement, or the fact that the "words of God" do not change is a great secret of success. The verse is capable of bearing both these interpretations. That the receiving of "glad tidings" is really a great triumph is self-evident. As for the immutability of the "words of God," i.e. the laws of nature, one can easily see that the whole working of the universe is based on it. Everything is governed by certain fixed and immutable laws. For example, fire burns and water assuages thirst. If these laws had been subject to change, the whole system of the universe would have gone to pieces. It is, therefore, on the unchangeability of the laws of nature that all progress depends.
b
41:31.
a
41:31.
1340
Commentary:
In reply to a question as to what was meant by the expression, glad tidings in the present life, the Holy Prophet is reported to have said: "It means a true dream or vision that a believer sees with regard to himself, or what others see with regard to him." The term بشری or مبشرات (glad tidings) is, however, of general application and may be used with regard to the revelations and visions of the Prophets as well as those of saints and other believers, and the verse under comment refers to both these kinds of visions and revelations (Jarir & Kathir).
The words, there is no changing the words of God, may mean two things: (a) that the granting of بشری (glad tidings) is an eternal law of God, and being eternal, it must prove true in the case of Muslims also; and (b) that this is a special promise meant for Muslims and God has decreed that this promise will never change. This implies that there are certain prophecies which do not belong to the category of the "words of God" as used here, and are liable to be changed, but there are certain others, which belong to the category of the "words of God" and these never fail to be fulfilled.
The expression, that indeed is the supreme triumph, may mean either that the receiving of "glad tidings" is a great achievement, or the fact that the "words of God" do not change is a great secret of success. The verse is capable of bearing both these interpretations. That the receiving of "glad tidings" is really a great triumph is self-evident. As for the immutability of the "words of God," i.e. the laws of nature, one can easily see that the whole working of the universe is based on it. Everything is governed by certain fixed and immutable laws. For example, fire burns and water assuages thirst. If these laws had been subject to change, the whole system of the universe would have gone to pieces. It is, therefore, on the unchangeability of the laws of nature that all progress depends.
a
41:31.
وَقَالَ مُوۡسٰی رَبَّنَاۤ اِنَّکَ اٰتَیۡتَ فِرۡعَوۡنَ وَمَلَاَہٗ زِیۡنَۃً وَّاَمۡوٰلًا فِی الۡحَیٰوۃِ الدُّنۡیَا رَبَّنَا لِیُضِلُّوۡا عَنۡ سَبِیۡلِکَ ۖ رَبَّنَا اطۡمِسۡ عَلٰۤی اَمۡوٰلِہِمۡ وَاشۡدُدۡ عَلٰی قُلُوۡبِہِمۡ فَلَا یُؤۡمِنُوۡا حَتّٰی یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ
10:97-98.
یہاں لامِ عاقبت ہے یعنی یہ پہلی بات کا نتیجہ ہے۔
اس کا یہ مطلب نہیں کہ خداتعالیٰ زبردستی لوگوں پر عذاب نازل کرتا ہے بلکہ مطلب یہ ہے کہ یہ لوگ گمراہی میں اتنے بڑھ گئے ہیں کہ اب ایمان لانے میں ان کی الٰہی امدادنہیں ہونی چاہیے۔ ہاں عذابوں کو دیکھ کر آپ ہی توبہ کرلیں تو کرلیں۔
10:97-98.
Tamasa ‘alai-hi means, he destroyed him or it; he obliterated its trace (Lane).
Shaddash-Shai’a means, he made the thing hard; Shadda ‘alai-hi means, he attacked him (Lane).
10:97-98.
Important Words:
زینة (embellishment) is the substantive noun from زان which means, he or it adorned, decorated, embellished, beautified or graced (him or it). زینة means, a thing with which one is adorned or embellished or beautified; any ornature, decoration, embellishment or grace. The words زینة الحیوة الدنیا (lit. ornature of the present life) particularly include wealth and children (Lane).
ل (with the result that) means, (1) so that; (2) with the result that.
اطمس (destroy) is derived from طمس meaning, it became effaced or obliterated. They say طمس علیه i.e. he effaced or obliterated or extirpated it; or he destroyed it. طمسه means, he transformed or metamorphosed him or it (Lane).
اشدد علی قلوبھم (attack their hearts). اشدد is derived from شد. They say شدہ i.e. he tied, bound or made him or it fast. شد عضده means, he strengthened his arm. شد علی العدو means, he charged or assaulted or attacked the enemy (Aqrab).
Commentary:
The verse does not mean that God gave wealth and splendour to Pharaoh and his chiefs so that by means of these things they might lead men astray from His path. It simply means that God bestowed upon Pharaoh and his chiefs the gifts of this world and the result was that, instead of being thankful to Him for His manifold favours, they began to lead men astray from His path. The verse is, in fact, a forceful expression by Moses of regret and condemnation.
In his words of prayer, Our Lord, destroy their riches and attack their hearts, which form a parenthetical clause, Moses wishes Pharaoh and his chiefs no evil; on the contrary, the words constitute a pathetic prayer for their good. Realizing that they had become so hardened in disbelief that nothing but God’s severe punishment could make them believe, Moses prayed to God to send down His punishment on them not to destroy them but to turn their hearts to truth. So the words, seemingly containing a prayer for the destruction of Pharaoh and his chiefs, in reality embody a prayer for their good and spiritual wellbeing. The prayer in fact resembles a request by a well-wisher for the amputation of the diseased limb of a patient, and is therefore definitely a prayer for mercy though couched in apparently harsh words.
The clause اشدد علی قلوبھم (attack their hearts) has wrongly been interpreted by some as "harden their hearts." According to Arabic idiom, the words only mean "attack their hearts," signifying that some affliction should befall them to turn their hearts to truth. The word قلوب (hearts) corresponds to the word زینة (embellishment) occurring in the foregoing clause and, as زینة here signifies progeny and children (see Important Words), therefore attacking their hearts would mean attacking their progeny. Now an attack upon the progeny of a people may be made in two ways: either by the children being smitten with some calamity or misfortune, or by making the children renounce the faith of their forefathers and go over to the new faith. It was in the latter way that the hearts of disbelievers were attacked in the time of the Holy Prophet, for their children embraced Islam. In the time of Moses, however, his enemies were punished with the death of all their firstborn children (Exod. 12:29).
It is worthy of note here that in the first part of the verse where mention is made of the favours of God, the word زینة (embellishment), which here stands for "children," is placed before اموال (wealth), while in the prayer where reference is made to punishment, اموال(wealth) is mentioned before قلوب (hearts) which here stands for "children," thus reversing the previous order. The reason for this change in the order of words is that while mentioning His favours God has put زینة (embellishment), which represents children, before اموال(wealth), because of its being the more important of the two, but when referring to punishment, the lesser calamity has been mentioned first, hinting thereby that if disbelievers mended their ways after suffering a financial loss, they might still be spared the punishment concerning their progeny. This change in the order of words, besides revealing the wisdom underlying the arrangement of words in the Quran, also throws interesting light on the tender-heartedness of Moses.
b
10:97-98.
1
یہاں لامِ عاقبت ہے یعنی یہ پہلی بات کا نتیجہ ہے۔
2
اس کا یہ مطلب نہیں کہ خداتعالیٰ زبردستی لوگوں پر عذاب نازل کرتا ہے بلکہ مطلب یہ ہے کہ یہ لوگ گمراہی میں اتنے بڑھ گئے ہیں کہ اب ایمان لانے میں ان کی الٰہی امدادنہیں ہونی چاہیے۔ ہاں عذابوں کو دیکھ کر آپ ہی توبہ کرلیں تو کرلیں۔
a
10:97-98.
1361
Important Words:
زینة (embellishment) is the substantive noun from زان which means, he or it adorned, decorated, embellished, beautified or graced (him or it). زینة means, a thing with which one is adorned or embellished or beautified; any ornature, decoration, embellishment or grace. The words زینة الحیوة الدنیا (lit. ornature of the present life) particularly include wealth and children (Lane).
ل (with the result that) means, (1) so that; (2) with the result that.
اطمس (destroy) is derived from طمس meaning, it became effaced or obliterated. They say طمس علیه i.e. he effaced or obliterated or extirpated it; or he destroyed it. طمسه means, he transformed or metamorphosed him or it (Lane).
اشدد علی قلوبھم (attack their hearts). اشدد is derived from شد. They say شدہ i.e. he tied, bound or made him or it fast. شد عضده means, he strengthened his arm. شد علی العدو means, he charged or assaulted or attacked the enemy (Aqrab).
Commentary:
The verse does not mean that God gave wealth and splendour to Pharaoh and his chiefs so that by means of these things they might lead men astray from His path. It simply means that God bestowed upon Pharaoh and his chiefs the gifts of this world and the result was that, instead of being thankful to Him for His manifold favours, they began to lead men astray from His path. The verse is, in fact, a forceful expression by Moses of regret and condemnation.
In his words of prayer, Our Lord, destroy their riches and attack their hearts, which form a parenthetical clause, Moses wishes Pharaoh and his chiefs no evil; on the contrary, the words constitute a pathetic prayer for their good. Realizing that they had become so hardened in disbelief that nothing but God’s severe punishment could make them believe, Moses prayed to God to send down His punishment on them not to destroy them but to turn their hearts to truth. So the words, seemingly containing a prayer for the destruction of Pharaoh and his chiefs, in reality embody a prayer for their good and spiritual wellbeing. The prayer in fact resembles a request by a well-wisher for the amputation of the diseased limb of a patient, and is therefore definitely a prayer for mercy though couched in apparently harsh words.
The clause اشدد علی قلوبھم (attack their hearts) has wrongly been interpreted by some as "harden their hearts." According to Arabic idiom, the words only mean "attack their hearts," signifying that some affliction should befall them to turn their hearts to truth. The word قلوب (hearts) corresponds to the word زینة (embellishment) occurring in the foregoing clause and, as زینة here signifies progeny and children (see Important Words), therefore attacking their hearts would mean attacking their progeny. Now an attack upon the progeny of a people may be made in two ways: either by the children being smitten with some calamity or misfortune, or by making the children renounce the faith of their forefathers and go over to the new faith. It was in the latter way that the hearts of disbelievers were attacked in the time of the Holy Prophet, for their children embraced Islam. In the time of Moses, however, his enemies were punished with the death of all their firstborn children (Exod. 12:29).
It is worthy of note here that in the first part of the verse where mention is made of the favours of God, the word زینة (embellishment), which here stands for "children," is placed before اموال (wealth), while in the prayer where reference is made to punishment, اموال(wealth) is mentioned before قلوب (hearts) which here stands for "children," thus reversing the previous order. The reason for this change in the order of words is that while mentioning His favours God has put زینة (embellishment), which represents children, before اموال(wealth), because of its being the more important of the two, but when referring to punishment, the lesser calamity has been mentioned first, hinting thereby that if disbelievers mended their ways after suffering a financial loss, they might still be spared the punishment concerning their progeny. This change in the order of words, besides revealing the wisdom underlying the arrangement of words in the Quran, also throws interesting light on the tender-heartedness of Moses.
a
10:97-98.
1284A
Tamasa ‘alai-hi means, he destroyed him or it; he obliterated its trace (Lane).
1284B
Shaddash-Shai’a means, he made the thing hard; Shadda ‘alai-hi means, he attacked him (Lane).
فَلَوۡلَا کَانَتۡ قَرۡیَۃٌ اٰمَنَتۡ فَنَفَعَہَاۤ اِیۡمٰنُہَاۤ اِلَّا قَوۡمَ یُوۡنُسَ لَمَّاۤ اٰمَنُوۡا کَشَفۡنَا عَنۡہُمۡ عَذَابَ الۡخِزۡیِ فِی الۡحَیٰوۃِ الدُّنۡیَا وَمَتَّعۡنٰہُمۡ اِلٰی حِیۡنٍ
37:149.
在 «古兰经» 中有六处提及尤努司 (4:164; 6:87; 21:88; 37:140和68:49)。圣经中谈到他是一位以色列先知 (《列王下》14:25), 他受嘱去亚述 (Ashur) 的首都尼尼微 (Nineveh) 并对着它 “哭喊”。据 «古兰经» 记载, 他是被派往他的民族中去的。他既不是以色列人, 也没有被派去尼尼微, 而是派往他自己民族的一部分人中间去的。研究圣经的学者也不同意尤努司是一个以色列人。
37:149.
People of the town.
Jonah has been mentioned at six different places in the Qur’an (4:164; 6:87; 21:88; 37:140 & 68:49). In the Bible he is spoken of as an Israelite Prophet (2 Kings, 14: 25) who was bidden to go to Nineveh, the capital of Ashur and 'cry' against it. According to the Qur’an, however, he was sent to his own people. He was either not an Israelite or he was sent not to Nineveh but to a section of his own people. Biblical scholars themselves are not agreed as to Jonah’s being an Israelite.
37:149.
Important Words:
یونس (Jonah), the name of a Prophet who lived in the 9th Century B. C., is supposed to be derived from انس. They say انس به i.e. he was or became sociable, amiable or friendly with him; he was or became cheerful, gay or gladdened by his presence or company (Lane). See also Commentary below.
Commentary:
For those who are accustomed to pondering over the deep meanings of the Quran, this verse possesses remarkable evidence of the greatness of God’s mercy. The almost pathetic words breathe a strong desire that the world should follow Divine guidance. The verse expresses the deepest regret at the disbelief of the people by asking why there had not been other people who, like the people of Jonah, should have believed in the truth and escaped Divine punishment. The case of the people of Jonah possesses a strong similarity with that of the people of the Holy Prophet. The people of Nineveh first bitterly opposed Jonah so much so that they were threatened with Divine punishment and Jonah prophesied their early destruction; but later they repented and were saved. In the same way, the people of Mecca opposed the Holy Prophet bitterly and persistently, but at the Fall of Mecca they submitted to him and were consequently saved from Divine punishment. Later, all of them believed in his mission and became the inheritors of Divine grace. In this way the Holy Prophet came to bear a great resemblance to the Prophet Jonah.
Jonah is a Prophet who has been mentioned in six different places in the Quran. In 37:140 he has been spoken of as a heavenly Messenger; in 6:87 and 4:164 he has been reckoned among the Prophets of God; in 21:88 and 68:49 he has been called ذوالنون and صاحب الحوت (i.e. "he of the fish" or "the man of the fish"), in allusion to the incident of the fish. Reference has also been made to him in the words of the Holy Prophet who is reported to have said on one occasion, "Do not declare me to be better than Jonah, son of Amittai" (Muslim). The saying does not mean that the Holy Prophet was not superior to the Prophet Jonah, for he uttered these words before he had been informed by God of his superior spiritual rank. Later on, however, he himself said انا سید ولد آدم i.e. "I am the chief of the children of Adam," meaning thereby that he was the best of all mankind and the Head of the human race (Tirmidhi, ch. on al-Manaqib).
The above saying of the Holy Prophet can also be explained in another way, which has a particular bearing on the verse under comment. The superiority referred to in this saying may not mean superiority in all respects but superiority in one respect only, viz. that all the people of Jonah finally believed in him––a distinction which till then was not shared by any other Prophet. Hence the Holy Prophet hesitated to ascribe unqualified superiority to himself over Jonah until he had seen the end of his people. But subsequent events conferred this distinction on him also, as, like the people of Jonah, all his people too finally believed in him.
In the Bible, Jonah is spoken of as an Israelite Prophet (2 Kings 14:25), who was bidden to go to Nineveh and "cry" against it. But fearing that the Ninevites may repent, he fled to Tarshish from the presence of the Lord. The Quran differs from the Bible on these points. The Prophets of God are, according to the Quran, incapable of disobeying Him in the way in which Jonah is represented to have done in the Bible. They are held out, in the Quran, as models whose example other people should follow (4:65 & 6:91). Disobedience to God is therefore the last thing of which a Prophet is capable. Again, it appears from the Quran that Jonah was sent to his own people, i.e. to a people to whom he belonged. According to Jewish tradition, however, he was a Jew but was sent to the people of Nineveh, which was the capital of Ashur. So in the light of the Quranic version Jonah was either not an Israelite or he was sent not to Nineveh but to a section of his own people. Biblical scholars themselves are not agreed as to Jonah’s being an Israelite. In the two points on which the Quran differs from the Bible, reason favours the Quran.
e
37:149.
604
在 «古兰经» 中有六处提及尤努司 (4:164; 6:87; 21:88; 37:140和68:49)。圣经中谈到他是一位以色列先知 (《列王下》14:25), 他受嘱去亚述 (Ashur) 的首都尼尼微 (Nineveh) 并对着它 “哭喊”。据 «古兰经» 记载, 他是被派往他的民族中去的。他既不是以色列人, 也没有被派去尼尼微, 而是派往他自己民族的一部分人中间去的。研究圣经的学者也不同意尤努司是一个以色列人。
c
37:149.
1370
Important Words:
یونس (Jonah), the name of a Prophet who lived in the 9th Century B. C., is supposed to be derived from انس. They say انس به i.e. he was or became sociable, amiable or friendly with him; he was or became cheerful, gay or gladdened by his presence or company (Lane). See also Commentary below.
Commentary:
For those who are accustomed to pondering over the deep meanings of the Quran, this verse possesses remarkable evidence of the greatness of God’s mercy. The almost pathetic words breathe a strong desire that the world should follow Divine guidance. The verse expresses the deepest regret at the disbelief of the people by asking why there had not been other people who, like the people of Jonah, should have believed in the truth and escaped Divine punishment. The case of the people of Jonah possesses a strong similarity with that of the people of the Holy Prophet. The people of Nineveh first bitterly opposed Jonah so much so that they were threatened with Divine punishment and Jonah prophesied their early destruction; but later they repented and were saved. In the same way, the people of Mecca opposed the Holy Prophet bitterly and persistently, but at the Fall of Mecca they submitted to him and were consequently saved from Divine punishment. Later, all of them believed in his mission and became the inheritors of Divine grace. In this way the Holy Prophet came to bear a great resemblance to the Prophet Jonah.
Jonah is a Prophet who has been mentioned in six different places in the Quran. In 37:140 he has been spoken of as a heavenly Messenger; in 6:87 and 4:164 he has been reckoned among the Prophets of God; in 21:88 and 68:49 he has been called ذوالنون and صاحب الحوت (i.e. "he of the fish" or "the man of the fish"), in allusion to the incident of the fish. Reference has also been made to him in the words of the Holy Prophet who is reported to have said on one occasion, "Do not declare me to be better than Jonah, son of Amittai" (Muslim). The saying does not mean that the Holy Prophet was not superior to the Prophet Jonah, for he uttered these words before he had been informed by God of his superior spiritual rank. Later on, however, he himself said انا سید ولد آدم i.e. "I am the chief of the children of Adam," meaning thereby that he was the best of all mankind and the Head of the human race (Tirmidhi, ch. on al-Manaqib).
The above saying of the Holy Prophet can also be explained in another way, which has a particular bearing on the verse under comment. The superiority referred to in this saying may not mean superiority in all respects but superiority in one respect only, viz. that all the people of Jonah finally believed in him––a distinction which till then was not shared by any other Prophet. Hence the Holy Prophet hesitated to ascribe unqualified superiority to himself over Jonah until he had seen the end of his people. But subsequent events conferred this distinction on him also, as, like the people of Jonah, all his people too finally believed in him.
In the Bible, Jonah is spoken of as an Israelite Prophet (2 Kings 14:25), who was bidden to go to Nineveh and "cry" against it. But fearing that the Ninevites may repent, he fled to Tarshish from the presence of the Lord. The Quran differs from the Bible on these points. The Prophets of God are, according to the Quran, incapable of disobeying Him in the way in which Jonah is represented to have done in the Bible. They are held out, in the Quran, as models whose example other people should follow (4:65 & 6:91). Disobedience to God is therefore the last thing of which a Prophet is capable. Again, it appears from the Quran that Jonah was sent to his own people, i.e. to a people to whom he belonged. According to Jewish tradition, however, he was a Jew but was sent to the people of Nineveh, which was the capital of Ashur. So in the light of the Quranic version Jonah was either not an Israelite or he was sent not to Nineveh but to a section of his own people. Biblical scholars themselves are not agreed as to Jonah’s being an Israelite. In the two points on which the Quran differs from the Bible, reason favours the Quran.
d
37:149.
1287A
People of the town.
1288
Jonah has been mentioned at six different places in the Qur’an (4:164; 6:87; 21:88; 37:140 & 68:49). In the Bible he is spoken of as an Israelite Prophet (2 Kings, 14: 25) who was bidden to go to Nineveh, the capital of Ashur and 'cry' against it. According to the Qur’an, however, he was sent to his own people. He was either not an Israelite or he was sent not to Nineveh but to a section of his own people. Biblical scholars themselves are not agreed as to Jonah’s being an Israelite.
لَّہُمۡ عَذَابٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَلَعَذَابُ الۡاٰخِرَۃِ اَشَقُّ ۖ وَمَا لَہُمۡ مِّنَ اللّٰہِ مِنۡ وَّاقٍ
39:27; 68:34.
39:27; 68:34.
39:27; 68:34.
b
39:27; 68:34.
a
39:27; 68:34.
b
39:27; 68:34.
یُثَبِّتُ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا بِالۡقَوۡلِ الثَّابِتِ فِی الۡحَیٰوۃِ الدُّنۡیَا وَفِی الۡاٰخِرَۃِ ۖ وَیُضِلُّ اللّٰہُ الظّٰلِمِیۡنَ ۚ وَیَفۡعَلُ اللّٰہُ مَا یَشَآءُ
Commentary:
The "firmly established word" is the same which is brought forth by "the good tree" mentioned in v. 25. The verse says that the followers of Islam, which is the good tree mentioned here, will in all ages receive fresh revelation and signs from God which will be a certain means of "strengthening" them.
1682
Commentary:
The "firmly established word" is the same which is brought forth by "the good tree" mentioned in v. 25. The verse says that the followers of Islam, which is the good tree mentioned here, will in all ages receive fresh revelation and signs from God which will be a certain means of "strengthening" them.
وَاضۡرِبۡ لَہُمۡ مَّثَلَ الۡحَیٰوۃِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰہُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِہٖ نَبَاتُ الۡاَرۡضِ فَاَصۡبَحَ ہَشِیۡمًا تَذۡرُوۡہُ الرِّیٰحُ ۗ وَکَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ مُّقۡتَدِرًا
10:25; 57:21.
What an apt and forceful description of the transitoriness of worldly life!
10:25; 57:21.
Important Words:
ھشیما (dry grass broken into pieces) is derived from ھشم. They say ھشم الشیء i.e. he broke the thing. ھشمه (hashshama-hu) means, he broke it much or crushed it, namely a dry thing or anything hollow. ھشیما means, a plant that is dry and breaks or is broken into pieces (Lane & Aqrab).
Commentary:
The subject of the worldly life has been further elaborated by another parable in this verse. It purports to say that in the beginning worldly life looks very beautiful and attractive but its end is most wretched and miserable. On the other hand, spiritual life appears very hard and unpleasant at first but it ends most auspiciously and pleasantly. In the heyday of their power nations are very gay and happy and it appears that their glory will endure forever but once their decay and decline set in they are scattered by the winds of adversity like dry broken grass and are so completely forgotten as if they had never lived on this earth.
a
10:25; 57:21.
766
对今世生命的暂短性描写得多么的贴切和有力啊！
c
10:25; 57:21.
2086
Important Words:
ھشیما (dry grass broken into pieces) is derived from ھشم. They say ھشم الشیء i.e. he broke the thing. ھشمه (hashshama-hu) means, he broke it much or crushed it, namely a dry thing or anything hollow. ھشیما means, a plant that is dry and breaks or is broken into pieces (Lane & Aqrab).
Commentary:
The subject of the worldly life has been further elaborated by another parable in this verse. It purports to say that in the beginning worldly life looks very beautiful and attractive but its end is most wretched and miserable. On the other hand, spiritual life appears very hard and unpleasant at first but it ends most auspiciously and pleasantly. In the heyday of their power nations are very gay and happy and it appears that their glory will endure forever but once their decay and decline set in they are scattered by the winds of adversity like dry broken grass and are so completely forgotten as if they had never lived on this earth.
d
10:25; 57:21.
1696
What an apt and forceful description of the transitoriness of worldly life!
اِذًا لَّاَذَقۡنٰکَ ضِعۡفَ الۡحَیٰوۃِ وَضِعۡفَ الۡمَمَاتِ ثُمَّ لَا تَجِدُ لَکَ عَلَیۡنَا نَصِیۡرًا
Commentary:
The verse purports to say that if in the absence of the revelation of the Quran, the Prophet should have inclined to disbelievers, his inclination towards them would have done them no good and would not have saved them from Divine punishment. The verse drives home the supreme truth that all the Prophet’s greatness was due to his being the recipient of Divine revelation; without such revelation he was no more than an ordinary mortal.
2005
Commentary:
The verse purports to say that if in the absence of the revelation of the Quran, the Prophet should have inclined to disbelievers, his inclination towards them would have done them no good and would not have saved them from Divine punishment. The verse drives home the supreme truth that all the Prophet’s greatness was due to his being the recipient of Divine revelation; without such revelation he was no more than an ordinary mortal.
وَاصۡبِرۡ نَفۡسَکَ مَعَ الَّذِیۡنَ یَدۡعُوۡنَ رَبَّہُمۡ بِالۡغَدٰوۃِ وَالۡعَشِیِّ یُرِیۡدُوۡنَ وَجۡہَہٗ ۖ وَلَا تَعۡدُ عَیۡنَاکَ عَنۡہُمۡ تُرِیۡدُ زِیۡنَۃَ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَلَا تُطِعۡ مَنۡ اَغۡفَلۡنَا قَلۡبَہٗ عَنۡ ذِکۡرِنَا وَاتَّبَعَ ہَوٰٮہُ وَکَانَ اَمۡرُہٗ فُرُطًا
6:53; 7:206.
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
6:53; 7:206.
6:53; 7:206.
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
b
6:53; 7:206.
1
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
c
6:53; 7:206.
2069
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
a
6:53; 7:206.
اَلۡمَالُ وَالۡبَنُوۡنَ زِیۡنَۃُ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَالۡبٰقِیٰتُ الصّٰلِحٰتُ خَیۡرٌ عِنۡدَ رَبِّکَ ثَوَابًا وَّخَیۡرٌ اَمَلًا
3:15; 57:21.
3:15; 57:21.
3:15; 57:21.
Commentary:
Riches and children are the ornament of this life and add to its beauty and splendour and generally make men forget God but they can also be employed to serve a very noble cause. Money spent in a righteous cause leaves behind permanent good results. Young men who dedicate their lives to the service of their community, country or humanity at large are not only themselves remembered with honour long after they are dead but also perpetuate the memories of their ancestors. This is the substance and significance of this verse.
The words, are better in the sight of thy Lord in respect of immediate reward and better in respect of future hope, may have two meanings: (a) That good works produce good results in this life and also form the basis of hope for rich reward in the hereafter. (b) That good works not only benefit the doer himself but also his posterity. It is a divine law that the posterity of a righteous man partakes of the divineblessings conferred upon him.
b
3:15; 57:21.
a
3:15; 57:21.
2087
Commentary:
Riches and children are the ornament of this life and add to its beauty and splendour and generally make men forget God but they can also be employed to serve a very noble cause. Money spent in a righteous cause leaves behind permanent good results. Young men who dedicate their lives to the service of their community, country or humanity at large are not only themselves remembered with honour long after they are dead but also perpetuate the memories of their ancestors. This is the substance and significance of this verse.
The words, are better in the sight of thy Lord in respect of immediate reward and better in respect of future hope, may have two meanings: (a) That good works produce good results in this life and also form the basis of hope for rich reward in the hereafter. (b) That good works not only benefit the doer himself but also his posterity. It is a divine law that the posterity of a righteous man partakes of the divineblessings conferred upon him.
e
3:15; 57:21.
اَلَّذِیۡنَ ضَلَّ سَعۡیُہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا وَہُمۡ یَحۡسَبُوۡنَ اَنَّہُمۡ یُحۡسِنُوۡنَ صُنۡعًا
These people look upon the acquisition of physical comforts and worldly gains as the sole aim and object of their life. They have no place for God in their hearts.
11:22.
Commentary:
The verse means to say that these people look upon the acquisition of material comforts and worldly benefits and upon making new inventions and discoveries to add to those comforts as the sole aim and object of their life. They have no place for God in their hearts.
a
11:22.
2140
Commentary:
The verse means to say that these people look upon the acquisition of material comforts and worldly benefits and upon making new inventions and discoveries to add to those comforts as the sole aim and object of their life. They have no place for God in their hearts.
1735
These people look upon the acquisition of physical comforts and worldly gains as the sole aim and object of their life. They have no place for God in their hearts.
قَالَ فَاذۡہَبۡ فَاِنَّ لَکَ فِی الۡحَیٰوۃِ اَنۡ تَقُوۡلَ لَا مِسَاسَ ۖ وَاِنَّ لَکَ مَوۡعِدًا لَّنۡ تُخۡلَفَہٗ ۖ وَانۡظُرۡ اِلٰۤی اِلٰہِکَ الَّذِیۡ ظَلۡتَ عَلَیۡہِ عَاکِفًا ۖ لَّنُحَرِّقَنَّہٗ ثُمَّ لَنَنۡسِفَنَّہٗ فِی الۡیَمِّ نَسۡفًا
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
815
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
2
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
2310
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
1848
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
وَلَا تَمُدَّنَّ عَیۡنَیۡکَ اِلٰی مَا مَتَّعۡنَا بِہٖۤ اَزۡوٰجًا مِّنۡہُمۡ زَہۡرَۃَ الۡحَیٰوۃِ الدُّنۡیَا لِنَفۡتِنَہُمۡ فِیۡہِ ۚ وَرِزۡقُ رَبِّکَ خَیۡرٌ وَّاَبۡقٰی
15:89; 26:206-208; 28:61, 62.
All international jealousies and rivalries which result in wars and consequently in much human misery and bloodshed are the result, direct or indirect, of mad hunger for material wealth and physical comforts. Muslims are warned not to cast covetous looks on the wealth of other people.
15:89; 26:206-208; 28:61-62.
Important Words:
زھرة (splendour) is noun-infinitive from زھر which means, it shone or glistened; it gave light or shone brightly; it was clear in colour; he was or became beautiful. زھرة الدنیا means, the beauty and splendour of the present world or life; the abundance of its goods or comforts; its goods, finery or beauty and splendour (Lane & Aqrab).
Commentary:
All international jealousies and rivalries which result in wars and consequently in much human misery and bloodshed are the result, direct or indirect, of a mad hunger for material wealth and physical comforts. Muslims are warned not to cast covetous looks on the wealth and riches of other people and not to think that the acceptance of Islam by the wealthy people only will add to its glory and power and will accelerate its progress. On the contrary, material wealth will prove a source of great affliction and distress for nations hankering after it. In fact mad competition for the acquisition of wealth has brought all the misery to the world. Rivalries among western nations know no end and they have already caused two highly destructive wars and there is no knowing when humanity is to be thrown into the vortex of a third war, far more destructive than its two predecessors.
c
15:89; 26:206-208; 28:61, 62.
827
国际间种种的猜忌与敌对导致的战争给人类带来无边的苦难与血腥的杀戮。所有这些都是由于对物质财富与生活享受的疯狂追求所造成的直接与间接结果。穆斯林得到警告, 不得对他人的财富投以贪婪的目光。
a
15:89; 26:206-208; 28:61-62.
2338
Important Words:
زھرة (splendour) is noun-infinitive from زھر which means, it shone or glistened; it gave light or shone brightly; it was clear in colour; he was or became beautiful. زھرة الدنیا means, the beauty and splendour of the present world or life; the abundance of its goods or comforts; its goods, finery or beauty and splendour (Lane & Aqrab).
Commentary:
All international jealousies and rivalries which result in wars and consequently in much human misery and bloodshed are the result, direct or indirect, of a mad hunger for material wealth and physical comforts. Muslims are warned not to cast covetous looks on the wealth and riches of other people and not to think that the acceptance of Islam by the wealthy people only will add to its glory and power and will accelerate its progress. On the contrary, material wealth will prove a source of great affliction and distress for nations hankering after it. In fact mad competition for the acquisition of wealth has brought all the misery to the world. Rivalries among western nations know no end and they have already caused two highly destructive wars and there is no knowing when humanity is to be thrown into the vortex of a third war, far more destructive than its two predecessors.
c
15:89; 26:206-208; 28:61, 62.
1868
All international jealousies and rivalries which result in wars and consequently in much human misery and bloodshed are the result, direct or indirect, of mad hunger for material wealth and physical comforts. Muslims are warned not to cast covetous looks on the wealth of other people.
وَقَالَ الۡمَلَاُ مِنۡ قَوۡمِہِ الَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِلِقَآءِ الۡاٰخِرَۃِ وَاَتۡرَفۡنٰہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا مَا ہٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یَاۡکُلُ مِمَّا تَاۡکُلُوۡنَ مِنۡہُ وَیَشۡرَبُ مِمَّا تَشۡرَبُوۡنَ
17:17.
21:9; 25:8.
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
17:17.
b
21:9; 25:8.
a
17:17.
b
21:9; 25:8.
2535
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
21:9; 25:8.
e
17:17.
وَلۡیَسۡتَعۡفِفِ الَّذِیۡنَ لَا یَجِدُوۡنَ نِکَاحًا حَتّٰی یُغۡنِیَہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۗ وَالَّذِیۡنَ یَبۡتَغُوۡنَ الۡکِتٰبَ مِمَّا مَلَکَتۡ اَیۡمٰنُکُمۡ فَکَاتِبُوۡہُمۡ اِنۡ عَلِمۡتُمۡ فِیۡہِمۡ خَیۡرًا ۖ وَّاٰتُوۡہُمۡ مِّنۡ مَّالِ اللّٰہِ الَّذِیۡۤ اٰتٰٮکُمۡ ۚ وَلَا تُکۡرِہُوۡا فَتَیٰتِکُمۡ عَلَی الۡبِغَآءِ اِنۡ اَرَدۡنَ تَحَصُّنًا لِّتَبۡتَغُوۡا عَرَضَ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَمَنۡ یُّکۡرِہہُّنَّ فَاِنَّ اللّٰہَ مِنۡۢ بَعۡدِ اِکۡرٰہِہِنَّ غَفُوۡرٌ رَّحِیۡمٌ
مُكَاتَبَة (Mukatabah, 解放奴隶的契约) 是一张契约书。根据这一契约, 男女奴隶可以得到释放, 不受他们主人意愿的约束和影响。契约内规定一个数量的钱财或劳动作为奴隶获得自由的代价。
یعنی وہ مال لٹانے والے نہ ہوں یا آوارہ نہ ہوں لیکن اگر مالک راضی نہ ہو تو مکاتبت چاہنے والا غلام قاضی کے ذریعہ سے آزادی حاصل کر سکتا ہے کیونکہ یہ اس کا حق ہے۔
یعنی لونڈیوں کی خواہش نکاح کی ہو تو اس سے انہیں روکو نہیں کیونکہ اس کا نتیجہ فسق و فجور ہوگا۔
یعنی عورتوں کو غلام رکھ کر اپنے گھر کی نوکروں کی مشکل حل نہ کرو۔
یعنی قرآن کریم کا حکم ہے کہ نکاح کرو۔ لیکن اگر مالک اس میں روک بنے تو گناہ اس پر ہوگا نہ کہ عورت پر۔
Mukatabah (deed of manumission) is a written contract by means of which a slave could earn his or her emancipation, independently and irrespective of the fact whether his or her master likes it or not. According to this contract a definite amount of money or labour is fixed as the price of the freedom of the slave.
Important Words:
کاتبوھم (write it for them). کاتب (kataba) is derived from کتب (kataba) which means, he wrote; he made a thing obligatory; or he prescribed a law. کتب اللّٰه لاغلبن انا ورسلی i.e. Allah has decreed or has made it obligatory upon Himself that He and His Messengers will prevail (58:22). کاتب العبد means, he made a written contract with the slave that the latter shall pay a certain sum as the price of his emancipation and then he shall earn his freedom (Lane & Aqrab). This civil written contract by means of which a slave can earn his manumission is called مکاتبة (mukatabat).
تحصنا (keeping chaste) is derived from حصن, meaning, he or it was or became inaccessible, fortified or protected against attack. حصنت المرأة means, the woman was chaste i.e. protected herself against moral or sexual sinfulness. أحصنت المرأة means, the woman got married or she was chaste. تحصن (tahassana) means, he fortified himself or he entered the حصن i.e. fortress; or he protected himself by it; he guarded or protected himself in any way. تحصنت المرأة means, she was chaste (Lane & Aqrab). See also 4:25.
The expression ان علمتم فیھم خیراً (if you know any good in them) may mean (1) if you know that they are fit to work and earn their living; (2) if you know that after their manumission they will become useful members of the society.
Commentary:
We maintain that of all Divine Messengers and Prophets of God, of all Founders of different creeds, Faiths and religious systems, of all social reformers and philanthropists and of all those teachers and leaders of men, who, at any time, in any land and in any form, contributed to the social uplift and moral and spiritual regeneration of humanity, the share of Muhammad, the Holy Prophet of Islam, was by far the largest. And one of the greatest services to mankind of this greatest and noblest of men was his unequivocal and emphatic condemnation of, and the effective measures he took to abolish those social injustices that were practised by one section of humanity against another. His mind rebelled and revolted against the then prevalent idea that man could be bought, sold and treated by man like chattels. His ideal of human brotherhood and the inborn and inherent equality of all men could scarcely be reconciled with the practice of slavery which was so widespread as to have become inextricably interwoven and deeply rooted in the social conditions and ideas of his time. His heart burnt to see the iniquities and enormities practised by man upon man. He grieved and pined for this unfortunate section of humanity. He would, if he could, abolish altogether by a stroke of the pen a system so repugnant and revolting, so destructive of all noble human instincts, of all that distinguishes man from beast and brute. But this institution had become an integral part of the whole fabric of human society in his time. To abolish it all of a sudden was neither wise, nor practicable or even possible. It should have meant a death-blow to the entire existing social order. The sudden emancipation in hundreds of thousands of those persons who having been held in bondage for generations had lost all initiative to lead an independent life, would have seriously told upon the whole moral tone of society. Jobless and workless they would have stooped to all sorts of immoral acts. This was exactly what the Holy Prophet sought to avoid and he did succeed in avoiding it. On the other hand, he laid down precepts and injunctions which were calculated to do away with slavery gradually but surely and effectively.
These injunctions were of two categories:
(i) Temporary provisions bearing upon the general improvement and betterment of the moral and social conditions of the existing slaves and their speedy enfranchisement. Slaves were to be treated as members of the family as long as they were in bondage, and at the same time it was declared as a most heinous crime tantamount to murder to deprive a free man of his freedom and reduce him to slavery (Muslim Kitabul-Iman). But those persons were excepted from this commandment who should themselves incur the loss of their freedom by participating in a war undertaken to destroy Islam and to impose their own beliefs and doctrines upon the Muslims at the point of the sword. Even this denial of freedom to war prisoners was to last only till those prisoners had discharged their share of the guilt, either by paying off their part of the cost of war by getting themselves ransomed or by the Muslims themselves setting them free as an act of favour which the Quran has so repeatedly and emphatically enjoined on them (47:5). See also 23:7.
(ii) Provisions of a permanent nature aiming at the complete and total extinction of slavery in every shape or form. One of such provisions by means of which a slave could earn his emancipation, independently and irrespective of the fact whether his master liked it or not, was that he could enter into a civil written contract with the latter. It is this written contract which is known as mukatabat (deed of manumission) and to which the verse under comment refers. According to this contract a definite amount of money or labour is fixed as the price of the freedom of a slave. After the contract is duly written and attested the slave is considered as manumitted and is free to earn the required amount of money by any legitimate means he likes. After he has paid the whole stipulated sum he is quite free. As to whether the slave is fit to enter into a contract of the above nature with his master is to be decided by the State and not by the master of the slave and also the amount of the money he has to pay and the manner and the time-limit of the payment. No choice is left to the owner if the slave applies for such a contract and the State considers him eligible to it with the conditions and stipulations proposed by it but to accept it. By this excellent arrangement Islam sought to secure to all slaves, who could not otherwise obtain freedom, their full emancipation and liberty, at the same time steering clear of the terrible social and moral evils to which the whole Muslim society would have fallen a helpless victim if slavery had been abolished with a stroke of the pen.
The verse has further urged the wealthy and the rich Muslims to help, with their money, those slaves who enter into mukatabat with their masters, to earn their emancipation.
The words ومن یکرھھن (but if anyone forces them to remain unmarried) signify that the responsibility of keeping them from marriage will be that of their masters. They will not be accountable for this default.
909
مُكَاتَبَة (Mukatabah, 解放奴隶的契约) 是一张契约书。根据这一契约, 男女奴隶可以得到释放, 不受他们主人意愿的约束和影响。契约内规定一个数量的钱财或劳动作为奴隶获得自由的代价。
1
یعنی وہ مال لٹانے والے نہ ہوں یا آوارہ نہ ہوں لیکن اگر مالک راضی نہ ہو تو مکاتبت چاہنے والا غلام قاضی کے ذریعہ سے آزادی حاصل کر سکتا ہے کیونکہ یہ اس کا حق ہے۔
2
یعنی لونڈیوں کی خواہش نکاح کی ہو تو اس سے انہیں روکو نہیں کیونکہ اس کا نتیجہ فسق و فجور ہوگا۔
3
یعنی عورتوں کو غلام رکھ کر اپنے گھر کی نوکروں کی مشکل حل نہ کرو۔
4
یعنی قرآن کریم کا حکم ہے کہ نکاح کرو۔ لیکن اگر مالک اس میں روک بنے تو گناہ اس پر ہوگا نہ کہ عورت پر۔
2616
Important Words:
کاتبوھم (write it for them). کاتب (kataba) is derived from کتب (kataba) which means, he wrote; he made a thing obligatory; or he prescribed a law. کتب اللّٰه لاغلبن انا ورسلی i.e. Allah has decreed or has made it obligatory upon Himself that He and His Messengers will prevail (58:22). کاتب العبد means, he made a written contract with the slave that the latter shall pay a certain sum as the price of his emancipation and then he shall earn his freedom (Lane & Aqrab). This civil written contract by means of which a slave can earn his manumission is called مکاتبة (mukatabat).
تحصنا (keeping chaste) is derived from حصن, meaning, he or it was or became inaccessible, fortified or protected against attack. حصنت المرأة means, the woman was chaste i.e. protected herself against moral or sexual sinfulness. أحصنت المرأة means, the woman got married or she was chaste. تحصن (tahassana) means, he fortified himself or he entered the حصن i.e. fortress; or he protected himself by it; he guarded or protected himself in any way. تحصنت المرأة means, she was chaste (Lane & Aqrab). See also 4:25.
The expression ان علمتم فیھم خیراً (if you know any good in them) may mean (1) if you know that they are fit to work and earn their living; (2) if you know that after their manumission they will become useful members of the society.
Commentary:
We maintain that of all Divine Messengers and Prophets of God, of all Founders of different creeds, Faiths and religious systems, of all social reformers and philanthropists and of all those teachers and leaders of men, who, at any time, in any land and in any form, contributed to the social uplift and moral and spiritual regeneration of humanity, the share of Muhammad, the Holy Prophet of Islam, was by far the largest. And one of the greatest services to mankind of this greatest and noblest of men was his unequivocal and emphatic condemnation of, and the effective measures he took to abolish those social injustices that were practised by one section of humanity against another. His mind rebelled and revolted against the then prevalent idea that man could be bought, sold and treated by man like chattels. His ideal of human brotherhood and the inborn and inherent equality of all men could scarcely be reconciled with the practice of slavery which was so widespread as to have become inextricably interwoven and deeply rooted in the social conditions and ideas of his time. His heart burnt to see the iniquities and enormities practised by man upon man. He grieved and pined for this unfortunate section of humanity. He would, if he could, abolish altogether by a stroke of the pen a system so repugnant and revolting, so destructive of all noble human instincts, of all that distinguishes man from beast and brute. But this institution had become an integral part of the whole fabric of human society in his time. To abolish it all of a sudden was neither wise, nor practicable or even possible. It should have meant a death-blow to the entire existing social order. The sudden emancipation in hundreds of thousands of those persons who having been held in bondage for generations had lost all initiative to lead an independent life, would have seriously told upon the whole moral tone of society. Jobless and workless they would have stooped to all sorts of immoral acts. This was exactly what the Holy Prophet sought to avoid and he did succeed in avoiding it. On the other hand, he laid down precepts and injunctions which were calculated to do away with slavery gradually but surely and effectively.
These injunctions were of two categories:
(i) Temporary provisions bearing upon the general improvement and betterment of the moral and social conditions of the existing slaves and their speedy enfranchisement. Slaves were to be treated as members of the family as long as they were in bondage, and at the same time it was declared as a most heinous crime tantamount to murder to deprive a free man of his freedom and reduce him to slavery (Muslim Kitabul-Iman). But those persons were excepted from this commandment who should themselves incur the loss of their freedom by participating in a war undertaken to destroy Islam and to impose their own beliefs and doctrines upon the Muslims at the point of the sword. Even this denial of freedom to war prisoners was to last only till those prisoners had discharged their share of the guilt, either by paying off their part of the cost of war by getting themselves ransomed or by the Muslims themselves setting them free as an act of favour which the Quran has so repeatedly and emphatically enjoined on them (47:5). See also 23:7.
(ii) Provisions of a permanent nature aiming at the complete and total extinction of slavery in every shape or form. One of such provisions by means of which a slave could earn his emancipation, independently and irrespective of the fact whether his master liked it or not, was that he could enter into a civil written contract with the latter. It is this written contract which is known as mukatabat (deed of manumission) and to which the verse under comment refers. According to this contract a definite amount of money or labour is fixed as the price of the freedom of a slave. After the contract is duly written and attested the slave is considered as manumitted and is free to earn the required amount of money by any legitimate means he likes. After he has paid the whole stipulated sum he is quite free. As to whether the slave is fit to enter into a contract of the above nature with his master is to be decided by the State and not by the master of the slave and also the amount of the money he has to pay and the manner and the time-limit of the payment. No choice is left to the owner if the slave applies for such a contract and the State considers him eligible to it with the conditions and stipulations proposed by it but to accept it. By this excellent arrangement Islam sought to secure to all slaves, who could not otherwise obtain freedom, their full emancipation and liberty, at the same time steering clear of the terrible social and moral evils to which the whole Muslim society would have fallen a helpless victim if slavery had been abolished with a stroke of the pen.
The verse has further urged the wealthy and the rich Muslims to help, with their money, those slaves who enter into mukatabat with their masters, to earn their emancipation.
The words ومن یکرھھن (but if anyone forces them to remain unmarried) signify that the responsibility of keeping them from marriage will be that of their masters. They will not be accountable for this default.
2046
Mukatabah (deed of manumission) is a written contract by means of which a slave could earn his or her emancipation, independently and irrespective of the fact whether his or her master likes it or not. According to this contract a definite amount of money or labour is fixed as the price of the freedom of the slave.
وَمَاۤ اُوۡتِیۡتُمۡ مِّنۡ شَیۡءٍ فَمَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا وَزِیۡنَتُہَا ۚ وَمَا عِنۡدَ اللّٰہِ خَیۡرٌ وَّاَبۡقٰۤی ۚ اَفَلَا تَعۡقِلُوۡنَ
3:15; 9:38; 10:71; 16:118; 40:40.
3:15; 9:38; 10:71; 16:118; 40:40.
3:15; 9:38; 10:71; 16:118; 40:40.
b
3:15; 9:38; 10:71; 16:118; 40:40.
a
3:15; 9:38; 10:71; 16:118; 40:40.
b
3:15; 9:38; 10:71; 16:118; 40:40.
اَفَمَنۡ وَّعَدۡنٰہُ وَعۡدًا حَسَنًا فَہُوَ لٰقِیۡہِ کَمَنۡ مَّتَّعۡنٰہُ مَتٰعَ الۡحَیٰوۃِ الدُّنۡیَا ثُمَّ ہُوَ یَوۡمَ الۡقِیٰمَۃِ مِنَ الۡمُحۡضَرِیۡنَ
20:132; 26:206-208.
20:132; 26:206-208.
20:132; 26:206-208.
Commentary:
The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."
c
20:132; 26:206-208.
b
20:132; 26:206-208.
2921
Commentary:
The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."
c
20:132; 26:206-208.
وَقَالَ اِنَّمَا اتَّخَذۡتُمۡ مِّنۡ دُوۡنِ اللّٰہِ اَوۡثٰنًا مَّوَدَّۃَ بَیۡنِکُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ ثُمَّ یَوۡمَ الۡقِیٰمَۃِ یَکۡفُرُ بَعۡضُکُمۡ بِبَعۡضٍ وَّیَلۡعَنُ بَعۡضُکُمۡ بَعۡضًا وَّمَاۡوٰٮکُمُ النَّارُ وَمَا لَکُمۡ مِّنۡ نّٰصِرِیۡنَ
16:87.
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
16:87.
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
16:87.
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
e
16:87.
1
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
a
16:87.
2958
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
b
16:87.
2248
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
یَعۡلَمُوۡنَ ظٰہِرًا مِّنَ الۡحَیٰوۃِ الدُّنۡیَا وَہُمۡ عَنِ الۡاٰخِرَۃِ ہُمۡ غٰفِلُوۡنَ
The knowledge of disbelievers is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or physical.
Commentary:
The verse means to say that the knowledge of disbelievers is confined to the material side of this world and they are ignorant of things spiritual. The implication is that if disbelievers cannot understand how a people (the Romans) who had been completely broken and had lain exhausted and prostrate a few years back won a smashing victory over their powerful foe (the Persians) and how a handful of Muslims with no experience of war and having no arms and ammunition, succeeded in defeating a powerful army of the Quraish, three times their number, it is because the disbelievers’ knowledge is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or mundane.
2994
Commentary:
The verse means to say that the knowledge of disbelievers is confined to the material side of this world and they are ignorant of things spiritual. The implication is that if disbelievers cannot understand how a people (the Romans) who had been completely broken and had lain exhausted and prostrate a few years back won a smashing victory over their powerful foe (the Persians) and how a handful of Muslims with no experience of war and having no arms and ammunition, succeeded in defeating a powerful army of the Quraish, three times their number, it is because the disbelievers’ knowledge is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or mundane.
2273
The knowledge of disbelievers is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or physical.
وَزُخۡرُفًا ۚ وَاِنۡ کُلُّ ذٰلِکَ لَمَّا مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَالۡاٰخِرَۃُ عِنۡدَ رَبِّکَ لِلۡمُتَّقِیۡنَ
人们绝不会因为消灭了方法、财产和地位的不同而成为一种类型的人, 人类社会也不会因此而停止发挥作用。安拉是可以为不信者提供银制的房屋, 其 门户和阶梯是金制的, 不过在安拉看来这些东西毫无价值可言。
Were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type, and human society would have ceased to function. God would have provided disbelievers with houses made of silver, having doors and stairways made of gold, because these things possess no value or worth in His sight.
Commentary:
The verse purports to say that were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type and human society would have ceased to function, God would have provided all disbelievers with houses made of silver, having doors and stairways of silver, and would have given them couches of silver on which to recline and other ornaments of gold, because these things possess no worth or value in His sight or at the most are a temporary embellishment of this worldly life which itself is of very short duration. But the life eternal and everlasting, whose blessings will know no limitation or diminution is only for the righteous and God-fearing.
1224
人们绝不会因为消灭了方法、财产和地位的不同而成为一种类型的人, 人类社会也不会因此而停止发挥作用。安拉是可以为不信者提供银制的房屋, 其 门户和阶梯是金制的, 不过在安拉看来这些东西毫无价值可言。
3664
Commentary:
The verse purports to say that were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type and human society would have ceased to function, God would have provided all disbelievers with houses made of silver, having doors and stairways of silver, and would have given them couches of silver on which to recline and other ornaments of gold, because these things possess no worth or value in His sight or at the most are a temporary embellishment of this worldly life which itself is of very short duration. But the life eternal and everlasting, whose blessings will know no limitation or diminution is only for the righteous and God-fearing.
2678
Were it not that by the obliteration of disparity of means, wealth and position, all men would have become of one type, and human society would have ceased to function. God would have provided disbelievers with houses made of silver, having doors and stairways made of gold, because these things possess no value or worth in His sight.
فَاَذَاقَہُمُ اللّٰہُ الۡخِزۡیَ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَلَعَذَابُ الۡاٰخِرَۃِ اَکۡبَرُ ۚ لَوۡ کَانُوۡا یَعۡلَمُوۡنَ
13:35; 68:34.
13:35; 68:34.
13:35; 68:34.
a
13:35; 68:34.
b
13:35; 68:34.
b
13:35; 68:34.
اِنَّا لَنَنۡصُرُ رُسُلَنَا وَالَّذِیۡنَ اٰمَنُوۡا فِی الۡحَیٰوۃِ الدُّنۡیَا وَیَوۡمَ یَقُوۡمُ الۡاَشۡہٰدُ
10:104; 30:48; 58:22.
The verse holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail.
10:104; 30:48; 58:22.
Commentary:
The verse embodies a message of hope and good cheer for believers. It holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail. The truth of this Divine promise has been demonstrated again and again in the history of revealed religions, and it saw its fullest manifestation in the time of the Greatest of all Prophets and Divine Messengers—the Holy Prophet Muhammad.
The Day of Judgement has been called here "the day when the witnesses will stand forth," because that will be a day of witnesses par excellence. On that day the Prophets shall bear witness (39:70); the angels will also be present to witness the Divine judgement (83:22) and even the tongues and eyes and hands of disbelievers will bear witness against the guilty (24:25 and 41:21-22).
a
10:104; 30:48; 58:22.
1167
这节经文对安拉所派遣的使者和追随他们的人着重地作出一个许诺, 安拉总是会帮助和救济他们的; 不论不信的人如何竭力反对他们, 他们的诡计必然失败。
a
10:104; 30:48; 58:22.
3532
Commentary:
The verse embodies a message of hope and good cheer for believers. It holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail. The truth of this Divine promise has been demonstrated again and again in the history of revealed religions, and it saw its fullest manifestation in the time of the Greatest of all Prophets and Divine Messengers—the Holy Prophet Muhammad.
The Day of Judgement has been called here "the day when the witnesses will stand forth," because that will be a day of witnesses par excellence. On that day the Prophets shall bear witness (39:70); the angels will also be present to witness the Divine judgement (83:22) and even the tongues and eyes and hands of disbelievers will bear witness against the guilty (24:25 and 41:21-22).
b
10:104; 30:48; 58:22.
2611
The verse holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail.
فَاَرۡسَلۡنَا عَلَیۡہِمۡ رِیۡحًا صَرۡصَرًا فِیۡۤ اَیَّامٍ نَّحِسَاتٍ لِّنُذِیۡقَہُمۡ عَذَابَ الۡخِزۡیِ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَلَعَذَابُ الۡاٰخِرَۃِ اَخۡزٰی ۖ وَہُمۡ لَا یُنۡصَرُوۡنَ
46:25.
Important Words:
ریـحا (wind) has been used in the Quran in the sense of wind; good news; power and prestige. In the present verse it means, wind; in 12:95 it has been used in the sense of good news and in 8:47 it signifies power and prestige.
صرصرا (furious) is derived from صر. They say أصر علی فعله i.e. he persisted in doing what he was doing; he determined, resolved or decided upon it. ریـحا صرصرا means, a wind intensely cold or vehemently loud or roaring (Lane).
نـحسات (ominous) is the plural of نـحسة which is derived from نـحس which means, he or it was or became un-prosperous, unfortunate, inauspicious or unlucky. نـحس (nahsun) means, ill-luck; great injury; cold wind; یوم نـحس means, an inauspicious or cold day (Lane & Aqrab).
b
46:25.
3569
Important Words:
ریـحا (wind) has been used in the Quran in the sense of wind; good news; power and prestige. In the present verse it means, wind; in 12:95 it has been used in the sense of good news and in 8:47 it signifies power and prestige.
صرصرا (furious) is derived from صر. They say أصر علی فعله i.e. he persisted in doing what he was doing; he determined, resolved or decided upon it. ریـحا صرصرا means, a wind intensely cold or vehemently loud or roaring (Lane).
نـحسات (ominous) is the plural of نـحسة which is derived from نـحس which means, he or it was or became un-prosperous, unfortunate, inauspicious or unlucky. نـحس (nahsun) means, ill-luck; great injury; cold wind; یوم نـحس means, an inauspicious or cold day (Lane & Aqrab).
نَحۡنُ اَوۡلِیَآؤُکُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا وَفِی الۡاٰخِرَۃِ ۖ وَلَکُمۡ فِیۡہَا مَا تَشۡتَہِیۡۤ اَنۡفُسُکُمۡ وَلَکُمۡ فِیۡہَا مَا تَدَّعُوۡنَ
25:17.
25:17.
25:17.
b
25:17.
a
25:17.
a
25:17.
فَمَاۤ اُوۡتِیۡتُمۡ مِّنۡ شَیۡءٍ فَمَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَمَا عِنۡدَ اللّٰہِ خَیۡرٌ وَّاَبۡقٰی لِلَّذِیۡنَ اٰمَنُوۡا وَعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
28:61.
28:61.
28:61.
Commentary:
The verse points to the transitoriness of material means of disbelievers and to the vanity of human ambitions and aspirations.
d
28:61.
b
28:61.
3627
Commentary:
The verse points to the transitoriness of material means of disbelievers and to the vanity of human ambitions and aspirations.
a
28:61.
اَہُمۡ یَقۡسِمُوۡنَ رَحۡمَتَ رَبِّکَ ۚ نَحۡنُ قَسَمۡنَا بَیۡنَہُمۡ مَّعِیۡشَتَہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ دَرَجٰتٍ لِّیَتَّخِذَ بَعۡضُہُمۡ بَعۡضًا سُخۡرِیًّا ۗ وَرَحۡمَتُ رَبِّکَ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
3663
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
2677
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?