الۡہُدٰی
Appears 15 times in Quran
Occurrences in Quran
Found 15 verses containing "الۡہُدٰی".
وَلَنۡ تَرۡضٰی عَنۡکَ الۡیَہُوۡدُ وَلَا النَّصٰرٰی حَتّٰی تَتَّبِعَ مِلَّتَہُمۡ ۗ قُلۡ اِنَّ ہُدَی اللّٰہِ ہُوَ الۡہُدٰی ۗ وَلَئِنِ اتَّبَعۡتَ اَہۡوَآءَہُمۡ بَعۡدَ الَّذِیۡ جَآءَکَ مِنَ الۡعِلۡمِ ۙ مَا لَکَ مِنَ اللّٰہِ مِنۡ وَّلِیٍّ وَّلَا نَصِیۡرٍ
2:146; 13:38.
2:146; 13:38.
2:112.
2:146; 13:38.
Important Words:
ملة (creed) is derived from مل and means, among other things, religion; law of Shari‘ah; the right way (Lane).
اھواء (evil desires) is the plural of ھوی (an evil desire). The verb ھوی means, he or it fell or descended or came down from a higher position to a lower one. It also means, it rose or ascended. الھوی means, a desire; an evil or low desire; an evil inclination; love and attachment اتبع ھواہ means, he followed his evil inclination, i.e. swerved from the way of rectitude (Aqrab & Lane).
Commentary:
The words, if thou follow their evil desires, though apparently addressed to the Holy Prophet, are really general in their application, being meant for his followers. The Holy Prophet has been described in the Quran as a model for mankind and a paragon of perfection (3:32; 33:22) and therefore he was infinitely above the possibility of complying with the evil wishes of the Jews and the Christians concerning the guidance he had directly received from God. At several other places in the Quran, the same form of address has been used. This is done to emphasize the importance of the commandment which is seemingly addressed to the Holy Prophet but is really meant for his followers (see 17:24). This mode of address is not peculiar to the Quran. In the Bible we come across similar instances (e.g. Deut. 16:21, 22).
e
2:146; 13:38.
a
2:112.
b
2:146; 13:38.
127
Important Words:
ملة (creed) is derived from مل and means, among other things, religion; law of Shari‘ah; the right way (Lane).
اھواء (evil desires) is the plural of ھوی (an evil desire). The verb ھوی means, he or it fell or descended or came down from a higher position to a lower one. It also means, it rose or ascended. الھوی means, a desire; an evil or low desire; an evil inclination; love and attachment اتبع ھواہ means, he followed his evil inclination, i.e. swerved from the way of rectitude (Aqrab & Lane).
Commentary:
The words, if thou follow their evil desires, though apparently addressed to the Holy Prophet, are really general in their application, being meant for his followers. The Holy Prophet has been described in the Quran as a model for mankind and a paragon of perfection (3:32; 33:22) and therefore he was infinitely above the possibility of complying with the evil wishes of the Jews and the Christians concerning the guidance he had directly received from God. At several other places in the Quran, the same form of address has been used. This is done to emphasize the importance of the commandment which is seemingly addressed to the Holy Prophet but is really meant for his followers (see 17:24). This mode of address is not peculiar to the Quran. In the Bible we come across similar instances (e.g. Deut. 16:21, 22).
a
2:146; 13:38.
شَہۡرُ رَمَضَانَ الَّذِیۡۤ اُنۡزِلَ فِیۡہِ الۡقُرۡاٰنُ ہُدًی لِّلنَّاسِ وَبَیِّنٰتٍ مِّنَ الۡہُدٰی وَالۡفُرۡقَانِ ۚ فَمَنۡ شَہِدَ مِنۡکُمُ الشَّہۡرَ فَلۡیَصُمۡہُ ۖ وَمَنۡ کَانَ مَرِیۡضًا اَوۡ عَلٰی سَفَرٍ فَعِدَّۃٌ مِّنۡ اَیَّامٍ اُخَرَ ۗ یُرِیۡدُ اللّٰہُ بِکُمُ الۡیُسۡرَ وَلَا یُرِیۡدُ بِکُمُ الۡعُسۡرَ وَلِتُکۡمِلُوا الۡعِدَّۃَ وَلِتُکَبِّرُوا اللّٰہَ عَلٰی مَا ہَدٰٮکُمۡ وَلَعَلَّکُمۡ تَشۡکُرُوۡنَ
2:186; 3:4; 8:42; 21:49; 25:2.
2:287; 5:7; 22:79.
22:38.
رَمَضَان (Ramadan, 斋月) 是太阴年的第九个月。此词源出 رَمَضَ (Ramada)。他们说 رَمَضَ الصَّائِمُ (Ramadas-Sai’mu) 就是说, 斋戒人内部由于斋戒变得热而口渴得很 (Lane)。这一月份之所以这祥命名是因为 (一) 在这个月中的斋戒由于口渴而产生热和如火的情况; (二) 在这个月中的礼拜使藏在人的内心的罪恶的痕迹焚毁 {عَسَاكِرْ (‘Asakir) 和 مَرْدَوَيْه (Mardawaih)}; 以及 (三) 因为他在这个月中的祈祷在人的心中产生对他的造物主和他的同类爱的必要的温暖。رَمَضَان 这名称起源于伊斯兰教, 这个月从前的名称是 نَاطِقْ (Natiq) (قَدِيْر, Qadir)。
اَلْقُرْاٰن (Al-Qur’an, «古兰») 源出 قَرَأ (Qara’a) 意指, 他诵读; 他传达或送递一项消息; 他搜集东西。因此 اَلْقُرْاٰن 指的是: (一) 要读的一本书。«古兰经» 是世界上最广泛阅读的书 (Enc. Brit); (2) 要向全世界传达和传送的一本书或一项消息。«古兰经» 是其教义绝对无限制的唯一经典; 因为所有其他的经典是针对特定的时代和特定的民族的, 而 «古兰经» 是针对一切时代和一切民族的 (34:29); (3) 一本包含一切真理的书; «古兰经» 的确是一个知识宝库, 它不仅包含了先前经典中所含有的一切永恒真理 (98:4), 而且也包含了人类在任何时候及任何情况下都可能需要的一切真理 (18:50)。
正是在 رَمَضَان (Ramadan, 斋月, 太阴年的第九月) 的二十四日, 穆圣接到他的第一次启示 (جَرِيْر, Jarir); 而这全部启示在每年这月都由吉布里尔天使背诵给穆圣听。这一惯例延续到这位先知一生的最后一年, 这年全部 «古兰经» 由天使长吉布里尔在这一月中向他背诵了两遍 (布哈理), 因此从一方面来讲, 甚至可以说全部 «古兰经» 是在斋月 (太阳年的第九月) 中下降的。
这句并非不必要的重复, 因为在前节经文中它构成了要为斋戒下令准备场地的经节的一部分, 而在本节经文中它成了实际命令的一部分。可是, «古兰经» 明智地没有详细说明 “生病” 和 “旅行” 这两个术语, 而让它们由人们的通常习惯和当时情况来规定。
بَیِّنٰتٍ مِّنَ الْھُدٰی سے مراد یہ ہے کہ دنیا میں فلاسفر اور ہئیت دان بھی دلیلیں دیتے ہیں مگر ان کے نتیجہ میں یا تو وہ گمراہیوں کو سچا ثابت کرتے ہیں اور یا پھر دنیوی باتیں پیش کرتے ہیں‘ مگر قرآن کریم ایسی دلیلوں پر مشتمل ہے جو ہدایت کا رنگ رکھتی ہیں۔ بے مطلب اور بے غرض باتیں نہیں ہوتیں۔
یعنی دائمی مریض نہ ہو۔ یا مثل دائمی مریض کے نہ ہو۔
یعنی جب وہ تندرست ہو۔ یہ حکم بیمار کے لئے نہیں۔ سفر میں ہو اور دائمی مریض بھی نہ ہو تو اس پر اور دنوں میں تعداد پوری کرنی واجب ہے۔
وَ لِتُکْمِلُوا الْعِدَّۃَ کا عطف پہلے کسی جملہ سے نہیں ملتا اس لئے محققین نے اس جگہ عربی قواعد کے مطابق واؤ کے بعد ایک جملہ محذوف قرار دیا ہے اس جملہ کا ترجمہ خطوط کے اندر کیا گیا ہے (دیکھئیے’’اِمْـلَاءُ مَا مَنَّ بِہِ الرَّحْمٰن)‘‘
2:186; 3:4; 8:42; 21:49; 25:2.
2:287; 5:7; 22:79.
22:38.
Ramadan is the ninth month of the lunar year. The word is derived from Ramada. They say Ramadas-Sa’imu, i.e. the inside of the man fasting became very hot with thirst owing to fasting (Lane). The month is so named because (1) fasting in this month produces heat and burning due to thirst; (2) worship in this month burns away the traces of sin in man (‘Asakir & Mardawaih); and (3) because his devotions in this month produce in the heart of man the necessary warmth of love for his Creator and his fellow-beings. The name Ramadan is of Islamic origin, the former name of the month being Natiq (Qadir).
Al-Qur’an is derived from Qara’a which means, he read; he conveyed or delivered a message; he collected the thing. Thus Qur’an means: (1) a book which is meant to be read. The Qur’an is the most widely read book in the world (Enc. Brit.); (2) a book or message which is meant to be conveyed and delivered to the world. The Qur’an is the only revealed Book whose Message is absolutely unrestricted; for whereas all other revealed Books are meant for specific times and specific peoples, the Qur’an is meant for all times and all peoples (34:29); (3) a book which comprises all truths; the Qur’an is indeed a storehouse of knowledge which comprises not only all eternal truths contained in the previous revealed Books (98:4), but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50).
It was on the 24th of Ramadan that the Holy Prophet received his first revelation (Jarir); and the whole revelation was rehearsed every year to the Holy Prophet by the angel Gabriel in this month. This practice continued till the very last year of the Prophet’s life when the whole of the Qur’an was rehearsed to him twice by the Archangel Jibril in this month (Bukhari). Thus in a way even the whole of the Qur’an may be said to have been revealed in the month of Ramadan.
The sentence is not an unnecessary repetition; for whereas in the previous verse it formed part of the verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The Qur’an, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people and the attending circumstances.
2:186; 3:4; 8:42; 21:49; 25:2.
2:287; 5:7; 22:79.
22:38.
Important Words:
رمضان (Ramadan) is the name given to the ninth month of the lunar year. The word is derived from the verb رمض. They say رمض النھار i.e. the day became intensely hot. رمض الرجل means, the man had his feet burnt by the earth which had become intensely heated by the sun. رمض الصائم means, his inside became very hot with thirst owing to fasting. ارتمض من الحزن means, he began to burn, i.e. he was greatly distressed, with grief and sorrow. الرمض means, the first rain of autumn which finds the earth hot and burning (Aqrab & Lane). The month of رمضان is so named because (1) fasting in this month causes heat and burning due to thirst; (2) worship and devotion in this month burns away the traces of sin in man, this signification being corroborated by a saying of the Holy Prophet (‘Asakir and Merdawaih as quoted by Fathul-Qadir); and (3) its devotions produce in the heart of man the necessary warmth of love for his Creator and his fellow beings. The name رمضان is of Islamic origin, the former name of the month being ناتق (Muhit & Mawardi, as quoted by Fathul-Qadir).
القرآن (the Quran) is the name given by God Himself to the Book revealed to the Holy Prophet of Islam, containing the final Law for mankind. The word is derived from قرأ. They say قرأ الکتاب meaning: (1) he read the book, i.e. he read it to himself; or (2) he recited the book, i.e. he read it aloud so that others might hear it; قرأ also means, he conveyed or delivered a message, etc., as they say اقرأعلیه السلام meaning, convey or deliver my salam to him; (3) قرأ الشیء means, he collected or drew together the thing; (4) قرأت المراة means, the woman became pregnant and brought forth a child (Aqrab & Lane). Thus قرآن (Quran) means: (1) a book which is meant to be read. The Quran is indeed the most widely read book in the world (Enc. Brit. 11th edition, article on Koran by Nöldeke); (2) a book or message which is meant to be conveyed and delivered to other peoples. The Quran is indeed the only revealed Book whose delivery or message is absolutely unrestricted; for whereas all other Books are meant for specific times and specific peoples, the Quran is meant for all times and all peoples (34:29; also Bukhari); (3) a Book which comprises and has collected in itself all truth; the Quran is indeed a storehouse of knowledge which not only comprises all eternal truths revealed in previous Books (98:4) but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50); (4) a Book which contains not only visible truth which may be seen and felt by all but, like a pregnant woman big with child, it contains truths that lie hidden from the eyes of most men and, like a newborn child, come to light only as and when time ripens (15:22). All these meanings are not only expressive of an existing state of affairs but also serve as mighty prophecies, the truth of which has been established in all ages.
Commentary:
The ground having been suitably prepared in the preceding two verses, this verse gives the awaited commandment about fasting. But even here the actual commandment is preceded by a suitable description of the month of Ramadan in which fasts were to be observed. The month was not chosen arbitrarily but was selected for the purpose of fasting because it was a sacred month in which the Quran was revealed. And the Quran is not an ordinary book. It is a Book full of right guidance and of bright Signs and of things that help to differentiate between truth and falsehood. This sublime foreword placed before the commandment about fasting contains an implied question to the effect: Will you not now fast when fasting is a tried thing, when it is so useful, when it is to be observed only for a few days, when even in these few days suitable facilities have been provided, and lastly when these few days correspond with a month which is full of blessings?
As hinted above, this verse mentions the reason for which the month of Ramadan was selected for the purpose of fasting. It was in this month that the Quran was revealed. The revelation of the Quran in the month of Ramadan may mean two things: (1) that the revelation of the Holy Book commenced in the month of Ramadan, for it is on record that it was on the 24th of Ramadan that the Holy Prophet received his first revelation (Musnad & Jarir); (2) that the revelation of the Quran was repeated to the Holy Prophet every year in the month of Ramadan, for it is also on record that the angel Gabriel rehearsed every year to the Holy Prophet the whole of the revealed portion of the Quran during this month and this he continued to do till the very year of the Prophet’s death (Bukhari, ch. on Manaqib). Thus in a way even the whole of the Quran may be said to have been sent down in Ramadan.
The words, clear proofs of guidance and discrimination, point out that the Quran is a Book which is not content with making mere assertions. It supports every assertion it makes with necessary reasons and arguments which are both clear and convincing, and it also adduces heavenly Signs which go to discriminate right from wrong with such clearness that they leave no room for doubt. This excellence belongs exclusively to the Quran. Indeed, other scriptures, too have been spoken of as "a light and guidance," but about none of them has it been said that they supply reasons, arguments and Signs in support of their assertions.
Although former Prophets also were given Signs that people might accept them as Divine Messengers, yet the Scriptures they brought contained nothing that might bear testimony to their truth. It is only the Quran that contains all kinds of evidence—rational, scriptural and heavenly—to demonstrate the truth of its teachings so that it might itself furnish necessary evidence of its truth, and that, unlike other scriptures, tales and stories of the past might not form its sole support.
The clause, let him fast therein, signifies that it is necessary to fast all the days of the month of Ramadan; it will not do to fast only for a few days. Thus, out of every twelve months in the year, at least one—that of Ramadan—must be so devoted to the worship of God.
The clause, whoso is sick or is on a journey, he shall fast the same number of other days, at first appears to be an unnecessary repetition of what has already been said in the preceding verse in identical words, but really it is not so; for whereas in the previous verse this clause formed part of a verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The clause signifies that if in the month of Ramadan one happens to be sick or is on a journey, one should not fast, owing to the extra hardship entailed, but should fast the same number of other days when one has recovered from sickness or when the journey is over. The Quran, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people.
The clause, He desires not hardship for you, points to the very important principle that divine commands are not meant to cause trouble or inconvenience but to afford ease and facility. In this connection it may well be noted that St. Paul looks upon the Law as an entanglement with "the yoke of bondage" if not as an actual curse (Gal. chs. 3 & 5). But he forgets that true freedom, and for that matter, true happiness lie only in willing obedience to a good and righteous legislation. The Islamic law, even "in meats and drinks and divers washings, and carnal ordinances," is a real help and guidance rather than a hindrance and a bondage.
The clause, so that you may complete the number, indicates that God’s purpose in prescribing a fixed number of days is that believers may be able to complete the number which, in His sight, is essential for their spiritual welfare. A fixed number was essential; for, otherwise, some people might have failed to fast even the minimum number, while others would have unduly suffered for doubt as to their having completed the necessary number even after they had long exceeded it.
The clause, that you may exalt Allah for His having guided you, points to yet another object underlying the commandment. All such expressions in which the offering of a particular praise to God is enjoined signify two things: (1) that man being God’s creation should continuously offer praise to Him, invoking the particular divine attribute that may suit the occasion; (2) that he should also try to reflect in his person the selfsame attribute of God. "Exalting God" would therefore mean not only God’s glorification but the uplift and exaltation of the devotee himself. In fact God stands in need of no praise. He is what He is whether we praise Him or not. So truly speaking, everything is for the benefit of man himself, and the benefit underlying fasting is the exaltation of man, morally and spiritually and, in a sense, physically as well.
The final clause, that you may be grateful, is also full of deep meaning. God is not cruel or unkind; He has due regard for our weaknesses and He does not put us to unnecessary trouble; and whatever seeming trouble He puts us to is for our own good. This kind and loving attitude of God towards us ought to give rise to a corresponding feeling of love for Him in our hearts and we ought to feel grateful to Him for His love and kindness.
To a superficial observer the language of the Quran as used in this verse might appear to be rather unconnected, forming independent clauses. But a closer study reveals a beautiful arrangement between them. In fact the four clauses in the concluding portion of this verse furnish reasons for the four commandments contained in the first portion of the verse, the succeeding reasons following the reversed order of the preceding commandments in a most natural manner. The first reason given by the verse is contained in the clause, Allah desires to give you facility and He desires not hardship for you. Though the apparent wording of this clause is different from the wordings of the succeeding clauses, actually it is also one of those that supply a reason, for in reality the clause stands like this, "that you be afforded facility, etc." Corresponding to this clause we have the last commandment of the verse, i.e. whoso is sick or is on a journey, etc. The second clause supplying a reason is, that you may complete the number, corresponding to which we have the commandment, whosoever of you is present at home in this month, let him fast therein, hinting that God means the Muslims to fast the whole month. The third clause supplying a reason is, that you may exalt Allah for His having guided you. Corresponding to this we have the words, a guidance for mankind, etc. Finally comes the clause, that you may be grateful, corresponding to which we have the clause, the month of Ramadan is that in which the Quran was sent down, hinting that the wise God has chosen the most sacred and the most blessed part of the year for fasting so that you may be doubly benefited by it. Such figure of speech in which parts of a sentence correspond with others occurring in the same sentence in a reverse order, the first clause of the former group corresponding with the last clause of the latter, is known in Arabic rhetoric as لف و نشر معکوس (Mutawwal).
a
2:186; 3:4; 8:42; 21:49; 25:2.
b
2:287; 5:7; 22:79.
c
22:38.
119
رَمَضَان (Ramadan, 斋月) 是太阴年的第九个月。此词源出 رَمَضَ (Ramada)。他们说 رَمَضَ الصَّائِمُ (Ramadas-Sai’mu) 就是说, 斋戒人内部由于斋戒变得热而口渴得很 (Lane)。这一月份之所以这祥命名是因为 (一) 在这个月中的斋戒由于口渴而产生热和如火的情况; (二) 在这个月中的礼拜使藏在人的内心的罪恶的痕迹焚毁 {عَسَاكِرْ (‘Asakir) 和 مَرْدَوَيْه (Mardawaih)}; 以及 (三) 因为他在这个月中的祈祷在人的心中产生对他的造物主和他的同类爱的必要的温暖。رَمَضَان 这名称起源于伊斯兰教, 这个月从前的名称是 نَاطِقْ (Natiq) (قَدِيْر, Qadir)。
120
اَلْقُرْاٰن (Al-Qur’an, «古兰») 源出 قَرَأ (Qara’a) 意指, 他诵读; 他传达或送递一项消息; 他搜集东西。因此 اَلْقُرْاٰن 指的是: (一) 要读的一本书。«古兰经» 是世界上最广泛阅读的书 (Enc. Brit); (2) 要向全世界传达和传送的一本书或一项消息。«古兰经» 是其教义绝对无限制的唯一经典; 因为所有其他的经典是针对特定的时代和特定的民族的, 而 «古兰经» 是针对一切时代和一切民族的 (34:29); (3) 一本包含一切真理的书; «古兰经» 的确是一个知识宝库, 它不仅包含了先前经典中所含有的一切永恒真理 (98:4), 而且也包含了人类在任何时候及任何情况下都可能需要的一切真理 (18:50)。
121
正是在 رَمَضَان (Ramadan, 斋月, 太阴年的第九月) 的二十四日, 穆圣接到他的第一次启示 (جَرِيْر, Jarir); 而这全部启示在每年这月都由吉布里尔天使背诵给穆圣听。这一惯例延续到这位先知一生的最后一年, 这年全部 «古兰经» 由天使长吉布里尔在这一月中向他背诵了两遍 (布哈理), 因此从一方面来讲, 甚至可以说全部 «古兰经» 是在斋月 (太阳年的第九月) 中下降的。
122
这句并非不必要的重复, 因为在前节经文中它构成了要为斋戒下令准备场地的经节的一部分, 而在本节经文中它成了实际命令的一部分。可是, «古兰经» 明智地没有详细说明 “生病” 和 “旅行” 这两个术语, 而让它们由人们的通常习惯和当时情况来规定。
1
بَیِّنٰتٍ مِّنَ الْھُدٰی سے مراد یہ ہے کہ دنیا میں فلاسفر اور ہئیت دان بھی دلیلیں دیتے ہیں مگر ان کے نتیجہ میں یا تو وہ گمراہیوں کو سچا ثابت کرتے ہیں اور یا پھر دنیوی باتیں پیش کرتے ہیں‘ مگر قرآن کریم ایسی دلیلوں پر مشتمل ہے جو ہدایت کا رنگ رکھتی ہیں۔ بے مطلب اور بے غرض باتیں نہیں ہوتیں۔
2
یعنی دائمی مریض نہ ہو۔ یا مثل دائمی مریض کے نہ ہو۔
3
یعنی جب وہ تندرست ہو۔ یہ حکم بیمار کے لئے نہیں۔ سفر میں ہو اور دائمی مریض بھی نہ ہو تو اس پر اور دنوں میں تعداد پوری کرنی واجب ہے۔
4
وَ لِتُکْمِلُوا الْعِدَّۃَ کا عطف پہلے کسی جملہ سے نہیں ملتا اس لئے محققین نے اس جگہ عربی قواعد کے مطابق واؤ کے بعد ایک جملہ محذوف قرار دیا ہے اس جملہ کا ترجمہ خطوط کے اندر کیا گیا ہے (دیکھئیے’’اِمْـلَاءُ مَا مَنَّ بِہِ الرَّحْمٰن)‘‘
a
2:186; 3:4; 8:42; 21:49; 25:2.
b
2:287; 5:7; 22:79.
c
22:38.
192
Important Words:
رمضان (Ramadan) is the name given to the ninth month of the lunar year. The word is derived from the verb رمض. They say رمض النھار i.e. the day became intensely hot. رمض الرجل means, the man had his feet burnt by the earth which had become intensely heated by the sun. رمض الصائم means, his inside became very hot with thirst owing to fasting. ارتمض من الحزن means, he began to burn, i.e. he was greatly distressed, with grief and sorrow. الرمض means, the first rain of autumn which finds the earth hot and burning (Aqrab & Lane). The month of رمضان is so named because (1) fasting in this month causes heat and burning due to thirst; (2) worship and devotion in this month burns away the traces of sin in man, this signification being corroborated by a saying of the Holy Prophet (‘Asakir and Merdawaih as quoted by Fathul-Qadir); and (3) its devotions produce in the heart of man the necessary warmth of love for his Creator and his fellow beings. The name رمضان is of Islamic origin, the former name of the month being ناتق (Muhit & Mawardi, as quoted by Fathul-Qadir).
القرآن (the Quran) is the name given by God Himself to the Book revealed to the Holy Prophet of Islam, containing the final Law for mankind. The word is derived from قرأ. They say قرأ الکتاب meaning: (1) he read the book, i.e. he read it to himself; or (2) he recited the book, i.e. he read it aloud so that others might hear it; قرأ also means, he conveyed or delivered a message, etc., as they say اقرأعلیه السلام meaning, convey or deliver my salam to him; (3) قرأ الشیء means, he collected or drew together the thing; (4) قرأت المراة means, the woman became pregnant and brought forth a child (Aqrab & Lane). Thus قرآن (Quran) means: (1) a book which is meant to be read. The Quran is indeed the most widely read book in the world (Enc. Brit. 11th edition, article on Koran by Nöldeke); (2) a book or message which is meant to be conveyed and delivered to other peoples. The Quran is indeed the only revealed Book whose delivery or message is absolutely unrestricted; for whereas all other Books are meant for specific times and specific peoples, the Quran is meant for all times and all peoples (34:29; also Bukhari); (3) a Book which comprises and has collected in itself all truth; the Quran is indeed a storehouse of knowledge which not only comprises all eternal truths revealed in previous Books (98:4) but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50); (4) a Book which contains not only visible truth which may be seen and felt by all but, like a pregnant woman big with child, it contains truths that lie hidden from the eyes of most men and, like a newborn child, come to light only as and when time ripens (15:22). All these meanings are not only expressive of an existing state of affairs but also serve as mighty prophecies, the truth of which has been established in all ages.
Commentary:
The ground having been suitably prepared in the preceding two verses, this verse gives the awaited commandment about fasting. But even here the actual commandment is preceded by a suitable description of the month of Ramadan in which fasts were to be observed. The month was not chosen arbitrarily but was selected for the purpose of fasting because it was a sacred month in which the Quran was revealed. And the Quran is not an ordinary book. It is a Book full of right guidance and of bright Signs and of things that help to differentiate between truth and falsehood. This sublime foreword placed before the commandment about fasting contains an implied question to the effect: Will you not now fast when fasting is a tried thing, when it is so useful, when it is to be observed only for a few days, when even in these few days suitable facilities have been provided, and lastly when these few days correspond with a month which is full of blessings?
As hinted above, this verse mentions the reason for which the month of Ramadan was selected for the purpose of fasting. It was in this month that the Quran was revealed. The revelation of the Quran in the month of Ramadan may mean two things: (1) that the revelation of the Holy Book commenced in the month of Ramadan, for it is on record that it was on the 24th of Ramadan that the Holy Prophet received his first revelation (Musnad & Jarir); (2) that the revelation of the Quran was repeated to the Holy Prophet every year in the month of Ramadan, for it is also on record that the angel Gabriel rehearsed every year to the Holy Prophet the whole of the revealed portion of the Quran during this month and this he continued to do till the very year of the Prophet’s death (Bukhari, ch. on Manaqib). Thus in a way even the whole of the Quran may be said to have been sent down in Ramadan.
The words, clear proofs of guidance and discrimination, point out that the Quran is a Book which is not content with making mere assertions. It supports every assertion it makes with necessary reasons and arguments which are both clear and convincing, and it also adduces heavenly Signs which go to discriminate right from wrong with such clearness that they leave no room for doubt. This excellence belongs exclusively to the Quran. Indeed, other scriptures, too have been spoken of as "a light and guidance," but about none of them has it been said that they supply reasons, arguments and Signs in support of their assertions.
Although former Prophets also were given Signs that people might accept them as Divine Messengers, yet the Scriptures they brought contained nothing that might bear testimony to their truth. It is only the Quran that contains all kinds of evidence—rational, scriptural and heavenly—to demonstrate the truth of its teachings so that it might itself furnish necessary evidence of its truth, and that, unlike other scriptures, tales and stories of the past might not form its sole support.
The clause, let him fast therein, signifies that it is necessary to fast all the days of the month of Ramadan; it will not do to fast only for a few days. Thus, out of every twelve months in the year, at least one—that of Ramadan—must be so devoted to the worship of God.
The clause, whoso is sick or is on a journey, he shall fast the same number of other days, at first appears to be an unnecessary repetition of what has already been said in the preceding verse in identical words, but really it is not so; for whereas in the previous verse this clause formed part of a verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The clause signifies that if in the month of Ramadan one happens to be sick or is on a journey, one should not fast, owing to the extra hardship entailed, but should fast the same number of other days when one has recovered from sickness or when the journey is over. The Quran, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people.
The clause, He desires not hardship for you, points to the very important principle that divine commands are not meant to cause trouble or inconvenience but to afford ease and facility. In this connection it may well be noted that St. Paul looks upon the Law as an entanglement with "the yoke of bondage" if not as an actual curse (Gal. chs. 3 & 5). But he forgets that true freedom, and for that matter, true happiness lie only in willing obedience to a good and righteous legislation. The Islamic law, even "in meats and drinks and divers washings, and carnal ordinances," is a real help and guidance rather than a hindrance and a bondage.
The clause, so that you may complete the number, indicates that God’s purpose in prescribing a fixed number of days is that believers may be able to complete the number which, in His sight, is essential for their spiritual welfare. A fixed number was essential; for, otherwise, some people might have failed to fast even the minimum number, while others would have unduly suffered for doubt as to their having completed the necessary number even after they had long exceeded it.
The clause, that you may exalt Allah for His having guided you, points to yet another object underlying the commandment. All such expressions in which the offering of a particular praise to God is enjoined signify two things: (1) that man being God’s creation should continuously offer praise to Him, invoking the particular divine attribute that may suit the occasion; (2) that he should also try to reflect in his person the selfsame attribute of God. "Exalting God" would therefore mean not only God’s glorification but the uplift and exaltation of the devotee himself. In fact God stands in need of no praise. He is what He is whether we praise Him or not. So truly speaking, everything is for the benefit of man himself, and the benefit underlying fasting is the exaltation of man, morally and spiritually and, in a sense, physically as well.
The final clause, that you may be grateful, is also full of deep meaning. God is not cruel or unkind; He has due regard for our weaknesses and He does not put us to unnecessary trouble; and whatever seeming trouble He puts us to is for our own good. This kind and loving attitude of God towards us ought to give rise to a corresponding feeling of love for Him in our hearts and we ought to feel grateful to Him for His love and kindness.
To a superficial observer the language of the Quran as used in this verse might appear to be rather unconnected, forming independent clauses. But a closer study reveals a beautiful arrangement between them. In fact the four clauses in the concluding portion of this verse furnish reasons for the four commandments contained in the first portion of the verse, the succeeding reasons following the reversed order of the preceding commandments in a most natural manner. The first reason given by the verse is contained in the clause, Allah desires to give you facility and He desires not hardship for you. Though the apparent wording of this clause is different from the wordings of the succeeding clauses, actually it is also one of those that supply a reason, for in reality the clause stands like this, "that you be afforded facility, etc." Corresponding to this clause we have the last commandment of the verse, i.e. whoso is sick or is on a journey, etc. The second clause supplying a reason is, that you may complete the number, corresponding to which we have the commandment, whosoever of you is present at home in this month, let him fast therein, hinting that God means the Muslims to fast the whole month. The third clause supplying a reason is, that you may exalt Allah for His having guided you. Corresponding to this we have the words, a guidance for mankind, etc. Finally comes the clause, that you may be grateful, corresponding to which we have the clause, the month of Ramadan is that in which the Quran was sent down, hinting that the wise God has chosen the most sacred and the most blessed part of the year for fasting so that you may be doubly benefited by it. Such figure of speech in which parts of a sentence correspond with others occurring in the same sentence in a reverse order, the first clause of the former group corresponding with the last clause of the latter, is known in Arabic rhetoric as لف و نشر معکوس (Mutawwal).
a
2:186; 3:4; 8:42; 21:49; 25:2.
b
2:287; 5:7; 22:79.
c
22:38.
207A
Ramadan is the ninth month of the lunar year. The word is derived from Ramada. They say Ramadas-Sa’imu, i.e. the inside of the man fasting became very hot with thirst owing to fasting (Lane). The month is so named because (1) fasting in this month produces heat and burning due to thirst; (2) worship in this month burns away the traces of sin in man (‘Asakir & Mardawaih); and (3) because his devotions in this month produce in the heart of man the necessary warmth of love for his Creator and his fellow-beings. The name Ramadan is of Islamic origin, the former name of the month being Natiq (Qadir).
207B
Al-Qur’an is derived from Qara’a which means, he read; he conveyed or delivered a message; he collected the thing. Thus Qur’an means: (1) a book which is meant to be read. The Qur’an is the most widely read book in the world (Enc. Brit.); (2) a book or message which is meant to be conveyed and delivered to the world. The Qur’an is the only revealed Book whose Message is absolutely unrestricted; for whereas all other revealed Books are meant for specific times and specific peoples, the Qur’an is meant for all times and all peoples (34:29); (3) a book which comprises all truths; the Qur’an is indeed a storehouse of knowledge which comprises not only all eternal truths contained in the previous revealed Books (98:4), but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50).
208
It was on the 24th of Ramadan that the Holy Prophet received his first revelation (Jarir); and the whole revelation was rehearsed every year to the Holy Prophet by the angel Gabriel in this month. This practice continued till the very last year of the Prophet’s life when the whole of the Qur’an was rehearsed to him twice by the Archangel Jibril in this month (Bukhari). Thus in a way even the whole of the Qur’an may be said to have been revealed in the month of Ramadan.
209
The sentence is not an unnecessary repetition; for whereas in the previous verse it formed part of the verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The Qur’an, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people and the attending circumstances.
وَلَا تُؤۡمِنُوۡۤا اِلَّا لِمَنۡ تَبِعَ دِیۡنَکُمۡ قُلۡ اِنَّ الۡہُدٰی ہُدَی اللّٰہِ اَنۡ یُّؤۡتٰۤی اَحَدٌ مِّثۡلَ مَاۤ اُوۡتِیۡتُمۡ اَوۡ یُحَآجُّوۡکُمۡ عِنۡدَ رَبِّکُمۡ ۗ قُلۡ اِنَّ الۡفَضۡلَ بِیَدِ اللّٰہِ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ ۗ وَاللّٰہُ وٰسِعٌ عَلِیۡمٌ
یعنی اگر یہ ہماری غلطی ہے تو پھر چاہیے کہ کوئی آسمانی دلیل پیش کرکے اسے دور کریں۔
2:121.
2:77.
57:30.
If we are wrong in holding this view, then they should remove this misunderstanding by some Divine argument.
'Grace' here may signify Prophethood.
(1) The clause, And obey none but him who follows your religion, constitutes a continuation of the concluding clause of the preceding verse. Thereafter comes the parenthetical clause beginning with the words, Say, surely true guidance—the guidance of Allah—is that one may be given the like of that which has been given to you. Then comes again the speech of the Jews in the words, or they would argue with you before your Lord, the verse finally ending with the Divine commandment: Say, 'All bounty, etc.' This style is peculiar to the Qur’an and is intended to produce a good psychological effect.
(2) According to another interpretation, only the words which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, ...before your Lord, would be taken to form part of the speech of the Jews. (3) Y
2:121.
2:77.
57:30.
Commentary:
The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:
(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.
The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.
(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.
(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62.
d
2:121.
e
2:77.
f
57:30.
254
“恩典” 在此处可能表示先知品位。
2
یعنی اگر یہ ہماری غلطی ہے تو پھر چاہیے کہ کوئی آسمانی دلیل پیش کرکے اسے دور کریں۔
a
2:121.
b
2:77.
c
57:30.
362
Commentary:
The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:
(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.
The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.
(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.
(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62.
a
2:121.
b
2:77.
c
57:30.
428A
If we are wrong in holding this view, then they should remove this misunderstanding by some Divine argument.
428B
'Grace' here may signify Prophethood.
428C
(1) The clause, And obey none but him who follows your religion, constitutes a continuation of the concluding clause of the preceding verse. Thereafter comes the parenthetical clause beginning with the words, Say, surely true guidance—the guidance of Allah—is that one may be given the like of that which has been given to you. Then comes again the speech of the Jews in the words, or they would argue with you before your Lord, the verse finally ending with the Divine commandment: Say, 'All bounty, etc.' This style is peculiar to the Qur’an and is intended to produce a good psychological effect.
(2) According to another interpretation, only the words which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, ...before your Lord, would be taken to form part of the speech of the Jews. (3) Y
وَمَنۡ یُّشَاقِقِ الرَّسُوۡلَ مِنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُ الۡہُدٰی وَیَتَّبِعۡ غَیۡرَ سَبِیۡلِ الۡمُؤۡمِنِیۡنَ نُوَلِّہٖ مَا تَوَلّٰی وَنُصۡلِہٖ جَہَنَّمَ ۖ وَسَآءَتۡ مَصِیۡرًا
7:4.
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
7:4.
7:4.
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
d
7:4.
3
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
a
7:4.
582
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
a
7:4.
وَاِنۡ کَانَ کَبُرَ عَلَیۡکَ اِعۡرَاضُہُمۡ فَاِنِ اسۡتَطَعۡتَ اَنۡ تَبۡتَغِیَ نَفَقًا فِی الۡاَرۡضِ اَوۡ سُلَّمًا فِی السَّمَآءِ فَتَاۡتِیَہُمۡ بِاٰیَۃٍ ۚ وَلَوۡ شَآءَ اللّٰہُ لَجَمَعَہُمۡ عَلَی الۡہُدٰی ۚ فَلَا تَکُوۡنَنَّ مِنَ الۡجٰہِلِیۡنَ
5:49; 6:150; 11:119; 13:32; 16:10.
یعنی خداتعالیٰ کی مشیّت پر صبر کر۔
5:49; 6:150; 11:119; 13:32; 16:10.
The words, to seek a passage into the earth, signify 'using worldly means,' i.e. preaching and propagating the truth; and the words, a ladder unto heaven, imply 'using spiritual means,' i.e. offering prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can spiritually mount to heaven. The Holy Prophet is told to employ both these means. The word Jahil as in 2:274 means "one not knowing" or "unacquainted." The Holy Prophet is exhorted not to remain unacquainted with the law of God in this respect. The verse also sheds light on the Holy Prophet’s great solicitude and concern for the spiritual well-being of his people. He was prepared to go to any length to bring them a Sign, even if he had "to seek a passage in the earth or a ladder unto heaven."
5:49; 6:150; 11:119; 13:32; 16:10.
Important Words:
نفقا (passage). نفق means, a hole or a passage bored into or through the earth and having an opening at the other end (Aqrab). See also 9:67.
سلما (ladder) is derived from سلم (sallama). They say سلمه i.e. he made him safe and secure. سلمه الیه means, he gave or delivered it to him. سلم (sullam) means, a ladder or series of stairs or steps meant for ascending. It is so called because it delivers one to the place to which one desires to go. The word also signifies a means to a thing (Lane).
Commentary:
The words, to seek a passage into the earth, signify using worldly means, i.e. preaching and propagating the truth in the earth in order to strengthen the faith; and the words, a ladder unto Heaven, imply using spiritual means, i.e. offering up prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can mount to Heaven.
The Holy Prophet has been told here that God is not going to compel men to embrace Islam; if he desires their wholesale conversion he should assiduously follow the two prescribed courses, one earthly and the other heavenly. He should, on the one hand, devote himself vigorously to preaching and propagating the truth; and, on the other, he should fervently pray to God that He may guide mankind and help the cause of Islam.
It goes without saying that the Holy Prophet acted upon both these methods to the fullest extent, as a result of which God helped the cause of Islam, so much so that within a small space of time the whole of Arabia was converted.
The word جاھل (one lacking knowledge) is here used only in the sense of one not knowing or unacquainted, and not in the stronger sense of ignorant. It has been also used in this sense in other verses of the Quran. For instance, we read in 2:274; "One who does not know them (the needy) thinks them to be free from want", i.e. those who are unacquainted with the real condition of the poor, think them to be well off. In the verse under comment, the Holy Prophet has been exhorted not to remain unacquainted with the law of God in this respect.
It should also be noted that it was not by way of rebuke, as some have thought, that the Holy Prophet was asked to seek a passage into the earth or a ladder into the sky. The words become meaningless, if taken in that light. What is meant is simply the suggestion of two ways of success which, when acted upon, proved wonderfully effective.
c
5:49; 6:150; 11:119; 13:32; 16:10.
1
یعنی خداتعالیٰ کی مشیّت پر صبر کر۔
c
5:49; 6:150; 11:119; 13:32; 16:10.
783
Important Words:
نفقا (passage). نفق means, a hole or a passage bored into or through the earth and having an opening at the other end (Aqrab). See also 9:67.
سلما (ladder) is derived from سلم (sallama). They say سلمه i.e. he made him safe and secure. سلمه الیه means, he gave or delivered it to him. سلم (sullam) means, a ladder or series of stairs or steps meant for ascending. It is so called because it delivers one to the place to which one desires to go. The word also signifies a means to a thing (Lane).
Commentary:
The words, to seek a passage into the earth, signify using worldly means, i.e. preaching and propagating the truth in the earth in order to strengthen the faith; and the words, a ladder unto Heaven, imply using spiritual means, i.e. offering up prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can mount to Heaven.
The Holy Prophet has been told here that God is not going to compel men to embrace Islam; if he desires their wholesale conversion he should assiduously follow the two prescribed courses, one earthly and the other heavenly. He should, on the one hand, devote himself vigorously to preaching and propagating the truth; and, on the other, he should fervently pray to God that He may guide mankind and help the cause of Islam.
It goes without saying that the Holy Prophet acted upon both these methods to the fullest extent, as a result of which God helped the cause of Islam, so much so that within a small space of time the whole of Arabia was converted.
The word جاھل (one lacking knowledge) is here used only in the sense of one not knowing or unacquainted, and not in the stronger sense of ignorant. It has been also used in this sense in other verses of the Quran. For instance, we read in 2:274; "One who does not know them (the needy) thinks them to be free from want", i.e. those who are unacquainted with the real condition of the poor, think them to be well off. In the verse under comment, the Holy Prophet has been exhorted not to remain unacquainted with the law of God in this respect.
It should also be noted that it was not by way of rebuke, as some have thought, that the Holy Prophet was asked to seek a passage into the earth or a ladder into the sky. The words become meaningless, if taken in that light. What is meant is simply the suggestion of two ways of success which, when acted upon, proved wonderfully effective.
b
5:49; 6:150; 11:119; 13:32; 16:10.
844
The words, to seek a passage into the earth, signify 'using worldly means,' i.e. preaching and propagating the truth; and the words, a ladder unto heaven, imply 'using spiritual means,' i.e. offering prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can spiritually mount to heaven. The Holy Prophet is told to employ both these means. The word Jahil as in 2:274 means "one not knowing" or "unacquainted." The Holy Prophet is exhorted not to remain unacquainted with the law of God in this respect. The verse also sheds light on the Holy Prophet’s great solicitude and concern for the spiritual well-being of his people. He was prepared to go to any length to bring them a Sign, even if he had "to seek a passage in the earth or a ladder unto heaven."
قُلۡ اَنَدۡعُوۡا مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُنَا وَلَا یَضُرُّنَا وَنُرَدُّ عَلٰۤی اَعۡقَابِنَا بَعۡدَ اِذۡ ہَدٰٮنَا اللّٰہُ کَالَّذِی اسۡتَہۡوَتۡہُ الشَّیٰطِیۡنُ فِی الۡاَرۡضِ حَیۡرَانَ لَہٗۤ اَصۡحٰبٌ یَّدۡعُوۡنَہٗۤ اِلَی الۡہُدَی ائۡتِنَا ۗ قُلۡ اِنَّ ہُدَی اللّٰہِ ہُوَ الۡہُدٰی ۖ وَاُمِرۡنَا لِنُسۡلِمَ لِرَبِّ الۡعٰلَمِیۡنَ
21:67; 22:78.
21:67; 22:78.
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
21:67; 22:74.
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
d
21:67; 22:78.
a
21:67; 22:74.
817
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
a
21:67; 22:78.
862
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
وَاِنۡ تَدۡعُوۡہُمۡ اِلَی الۡہُدٰی لَا یَتَّبِعُوۡکُمۡ ۚ سَوَآءٌ عَلَیۡکُمۡ اَدَعَوۡتُمُوۡہُمۡ اَمۡ اَنۡتُمۡ صٰمِتُوۡنَ
7:199.
7:199.
e
7:199.
c
7:199.
1079
Commentary:
This verse refers to inanimate things such as idols and images which some people, out of their ignorance, take as gods.
c
7:199.
وَاِنۡ تَدۡعُوۡہُمۡ اِلَی الۡہُدٰی لَا یَسۡمَعُوۡا ۖ وَتَرٰٮہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ وَہُمۡ لَا یُبۡصِرُوۡنَ
7:194.
10:44.
A person steeped in error refuses to accept the truth, however clear and unmistakable may be the Signs shown to him to establish the untenability of his position. The disbelievers see the cause of Islam advancing by rapid strides before their very eyes, yet they pretend not to see it and refuse to acknowledge it.
7:194
10:44.
Commentary:
A person steeped in error refuses to accept the truth, however clear and unmistakable the signs shown to him to establish the untenability of his position. The verse means to say that disbelievers see the cause of Islam making progress by rapid strides before their own eyes, yet they pretend not to see it and refuse to acknowledge it.
e
7:194.
f
10:44.
c
7:194
d
10:44.
1083
Commentary:
A person steeped in error refuses to accept the truth, however clear and unmistakable the signs shown to him to establish the untenability of his position. The verse means to say that disbelievers see the cause of Islam making progress by rapid strides before their own eyes, yet they pretend not to see it and refuse to acknowledge it.
e
7:194.
f
10:44.
1087
A person steeped in error refuses to accept the truth, however clear and unmistakable may be the Signs shown to him to establish the untenability of his position. The disbelievers see the cause of Islam advancing by rapid strides before their very eyes, yet they pretend not to see it and refuse to acknowledge it.
وَمَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَہُمُ الۡہُدٰی وَیَسۡتَغۡفِرُوۡا رَبَّہُمۡ اِلَّاۤ اَنۡ تَاۡتِیَہُمۡ سُنَّۃُ الۡاَوَّلِیۡنَ اَوۡ یَاۡتِیَہُمُ الۡعَذَابُ قُبُلًا
17:95.
17:95.
17:95.
Commentary:
The Quran has explained all matters that concern man’s belief and conduct so completely and comprehensively that no room is left to an honest person but to accept truth and obey the Divine Call. But so perverse and wayward are disbelievers that they refuse to see reason and accept truth. Their obstinacy and hardness of heart seems to show that they will not be satisfied with anything but Divine punishment.
By the words سنة الاولین is meant the last and final Divine punishment which completely destroys disbelievers, while the expression اویاتیھم العذاب قبلا refers to intermediate punishments which come only to warn disbelievers and rouse them from their state of indifference and lethargy. The verse means to say that people to whom reference has been made in the foregoing verses will have both kinds of punishment.
d
17:95.
c
17:95.
2096
Commentary:
The Quran has explained all matters that concern man’s belief and conduct so completely and comprehensively that no room is left to an honest person but to accept truth and obey the Divine Call. But so perverse and wayward are disbelievers that they refuse to see reason and accept truth. Their obstinacy and hardness of heart seems to show that they will not be satisfied with anything but Divine punishment.
By the words سنة الاولین is meant the last and final Divine punishment which completely destroys disbelievers, while the expression اویاتیھم العذاب قبلا refers to intermediate punishments which come only to warn disbelievers and rouse them from their state of indifference and lethargy. The verse means to say that people to whom reference has been made in the foregoing verses will have both kinds of punishment.
d
17:95.
وَمَنۡ اَظۡلَمُ مِمَّنۡ ذُکِّرَ بِاٰیٰتِ رَبِّہٖ فَاَعۡرَضَ عَنۡہَا وَنَسِیَ مَا قَدَّمَتۡ یَدَاہُ ۚ اِنَّا جَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۖ وَّاِنۡ تَدۡعُہُمۡ اِلَی الۡہُدٰی فَلَنۡ یَّہۡتَدُوۡۤا اِذًا اَبَدًا
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
2:8; 6:26; 17:47; 41:60; 47:17.
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
2:8; 6:26; 17:47; 41:6; 47:17.
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
a
2:8; 6:26; 17:47; 41:60; 47:17.
772
不信的人顽固地不愿正视理智的事物和使用安拉赐给他们的能力, 结果是这些能力和才能生锈并腐化了, 他们只有踉跄地生活在罪恶之中。
1
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
b
2:8; 6:26; 17:47; 41:6; 47:17.
2098
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
b
2:8; 6:26; 17:47; 41:60; 47:17.
1703
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
وَقَالُوۡۤا اِنۡ نَّتَّبِعِ الۡہُدٰی مَعَکَ نُتَخَطَّفۡ مِنۡ اَرۡضِنَاۤ ۚ اَوَلَمۡ نُمَکِّنۡ لَّہُمۡ حَرَمًا اٰمِنًا یُّجۡبٰۤی اِلَیۡہِ ثَمَرٰتُ کُلِّ شَیۡءٍ رِّزۡقًا مِّنۡ لَّدُنَّا وَلٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
قَالَ الَّذِیۡنَ اسۡتَکۡبَرُوۡا لِلَّذِیۡنَ اسۡتُضۡعِفُوۡۤا اَنَحۡنُ صَدَدۡنٰکُمۡ عَنِ الۡہُدٰی بَعۡدَ اِذۡ جَآءَکُمۡ ۖ بَلۡ کُنۡتُمۡ مُّجۡرِمِیۡنَ
14:22; 28:64; 40:48.
14:22; 28:64; 40:48.
7:40; 14:22; 28:64; 40:49.
e
14:22; 28:64; 40:48.
c
7:40; 14:22; 28:64; 40:49.
d
14:22; 28:64; 40:48.
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡہُدٰی وَاَوۡرَثۡنَا بَنِیۡۤ اِسۡرٰٓءِیۡلَ الۡکِتٰبَ
2:88; 17:3; 23:50; 32:24.
2:88; 17:3; 23:50; 32:24.
2:88; 17:3; 23:50; 32:24.
c
2:88; 17:3; 23:50; 32:24.
c
2:88; 17:3; 23:50; 32:24.
d
2:88; 17:3; 23:50; 32:24.
وَاَمَّا ثَمُوۡدُ فَہَدَیۡنٰہُمۡ فَاسۡتَحَبُّوا الۡعَمٰی عَلَی الۡہُدٰی فَاَخَذَتۡہُمۡ صٰعِقَۃُ الۡعَذَابِ الۡہُوۡنِ بِمَا کَانُوۡا یَکۡسِبُوۡنَ
Commentary:
The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.
3570
Commentary:
The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ وَشَآقُّوا الرَّسُوۡلَ مِنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمُ الۡہُدٰی لَنۡ یَّضُرُّوا اللّٰہَ شَیۡـًٔا وَّسَیُحۡبِطُ اَعۡمٰلَہُمۡ
8:14; 59:5.
a
8:14; 59:5.