اَتَ
Appears 62 times in Quran
Derived Words (48)
Words derived from the stem "اَتَ".
- Dost thou wonder
- Wilt Thou place
- Do you build
- Do you worship
- Will you worship
- be steadfast
- Do you know
- came to them
- come upon you
- came to thee
- Would you take in exchange
- which he fulfilled
- And we have come to thee
Occurrences in Quran
Found 62 verses containing "اَتَ".
وَاِذۡ قَالَ رَبُّکَ لِلۡمَلٰٓئِکَۃِ اِنِّیۡ جَاعِلٌ فِی الۡاَرۡضِ خَلِیۡفَۃً ۖ قَالُوۡۤا اَتَجۡعَلُ فِیۡہَا مَنۡ یُّفۡسِدُ فِیۡہَا وَیَسۡفِکُ الدِّمَآءَ وَنَحۡنُ نُسَبِّحُ بِحَمۡدِکَ وَنُقَدِّسُ لَکَ ۖ قَالَ اِنِّیۡۤ اَعۡلَمُ مَا لَا تَعۡلَمُوۡنَ
7:130; 10:15; 15:29; 24:56; 38:27.
天使们的问题并不是为了挑剔安拉的工作, 而是为了更多地了解安拉旨意的性质和智慧نُسَبِّحُ (Nusabbihu) 的含意见1400A。
有鉴于تَسْبِيْح (Tasbih, 褒扬) 用于涉及安拉的常德, 因此, تَقْدِيْس (Taqdis, 尊崇安拉的神圣) 则用于涉及安拉的行动。
天使们并不反对安拉的意图或要求优于阿丹。他们的问题是由于安拉宣布他的计划, 要指定一个代理者而引起的。维持秩序和加强法律, 就需要代理者。天使们的表面上的反对, 意味着大地上会有制造混乱和流血的人。人类已赋有行善和作恶的巨大能力, 而天使们说到了人类性格的阴暗面, 但是安拉知道他们 (人类) 能够达到一个可以反映安拉常德的道德高度。 “我知道你所不知道的” 这句话所指的就是人类性格的光明的一面。
一般认为阿丹是安拉在大地上创造的第一个人, 他生于六千年左右的时代。可是, 这种观点并未得到«古兰经» 的证实。世界经过了创造与文明的不同循环, 而现代人类的祖先阿丹, 只是现代循环中的第一环, 而不是安拉创造的最初的人。国家有兴亡, 文明出现了又消失。另外的一些阿丹可能在我们的阿丹之前已离开人间; 一些其它种族可能生存过而又消亡了, 另一些文明的循环可能已经出现了而又消失了。伟大的苏非派穆斯林穆海伊丁•伊本•阿拉比 (مُحْیُ الدِّيْن اِبْنِ عَرَبِیْ, Muhyiud-Din Ibn-e-‘Arabi,) 说, 他曾经梦见自己巡游了天房一圈。梦中有个声称是他的一个祖先的人出现在他面前。“自你死以来有多长时间了,” 伊本•阿拉比问, “有四万多年了,” 那人回答说。“可是这段时间比阿丹同我们分离的时间长得多,”伊本•阿拉比说。那人回答说, “你说的是哪一个阿丹? 是离你最近的阿丹, 还是别的那个阿丹?” 伊本•阿拉比说, “我回想起来了穆圣有句话大意是这祥, ‘安拉已创造了不少于十万个阿丹’, 我自言自语, 或许这个自称是我祖先的人是先前的所有阿丹之一吧” (فُتُوْحَات, Futuhat, ii, P.607)。没有人主张在阿丹之前生存过的种族在他生前完全被消灭掉。很可能这个古老种族还有少量的幸存者, 而阿丹则是其中之一。安拉于是选择他作为一个新种族的祖先和新文明的先驱。他似乎是从死者中被创造的, 代表了生命的一个新阶段的开始。因为 خَلِيْفَة (Khalifa) 意指一个继承者, 显然人类在阿丹之前已经在大地上存在并生活过, 而阿丹是他们的继承者。我们不能说美洲、澳洲等等的原始居民是这一最后的阿丹的后代, 或是在他之前已离世的某个别的阿丹的后裔。
阿丹在哪里出来, 或在哪里被培养成为宗教复兴者, 有许多说法。一般的观点是他被安置在天园, 但是后来被逐出天园而安置在大地上的某一地方。可是, “在大地上” 这话与此观点互相矛盾, 那是表示阿丹肯定居住在大地上, 而正是在大地上, 他被培养成一位宗教复兴者。很可能起初是命令他居住在伊拉克, 后来奉命移居到邻近大陆。其详细情况请参考这一节经文下的 «古兰经注释的大版本»。
یہ جو ملائکہ نے کہا کہ تو ایسا آدمی زمین میں پیدا کرے گا جو فساد کرے گا اور لوگوں کے خون بہائے گا۔ یہ آدم پر اپنی بڑائی کے اظہار کے لئے نہیں‘ نہ خداتعالیٰ پر اعتراض کے لئے ہے۔ بلکہ خلیفہ کے لفظ سے انہوں نے استدلال کیا ہے۔ کیونکہ خلیفہ کے معنے ہوتے ہیں جو حاکم کا قائم مقام ہو۔ پس جب اللہ تعالیٰ نے کہا کہ میں زمین میں خلیفہ بنانے والا ہوں تو فرشتوں نے کہا کہ خلیفہ کی ضرورت تو تب ہوتی اگر زمین میں ایسے آدمی پیدا کرنے کا ارادہ ہوتا جو آپس میں لڑ بھڑ سکتے ہوں اور خون بہا سکتے ہوں۔ پس فرشتوں کا یہ فقرہ کہ اَ تَجْعَلُ فِیْھَا مَنْ یُّفْسِدُ فِیْھَا نہ خداتعالیٰ پر اعتر
7:130; 10:15; 15:29; 24:56; 38:27.
Qala is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. The expression Imtala’ul-Haudu wa Qala Qatni (the tank became full and said, 'that will suffice') does not mean that the tank actually said so; only its condition implied that it was full.
The conversation between God and angels need not be taken in a literal sense as actually to have taken place. As stated above the word Qala is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. The verse may thus simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.
Mala’ikah which is the plural of Malak is derived from Malaka which means, he controlled, or from Alaka meaning, he sent. The angels are called Mala’ikah because they control the forces of nature or because they bring Divine revelations to Heavenly Messengers and Reformers.
The angels did not object to God’s purpose or claimed superiority over Adam. Their question was prompted by God’s announcement of His plan to appoint a vicegerent. A vicegerent is needed when order has to be maintained and laws enforced. The seeming objection of the angels meant that there would be people on earth who would create disorder and shed blood. Man having been endowed with great powers to do good and evil, the angels spoke of the darker side of his character but God knew that he could rise to such moral heights as to become the mirror of Divine attributes. To this bright side of his character the words "I know what you know not" refer.
The question of the angels was not by way of finding fault with God’s work, but by way of seeking greater knowledge of the nature and wisdom of the appointment. For the meaning of Nusabbihu see {2981}.
Whereas Tasbih (glorifying) is used with regard to God’s attributes, Taqdis (extolling His holiness) is used concerning His actions.
Adam, who lived about 6000 years ago, is popularly believed to be the first man created by God upon earth. This view, however, is not corroborated by the Qur’an. The world has passed through different cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization may have appeared and disappeared. Muhy-ud-Din Ibn-e-‘Arabi, the great Muslim mystic says that once he saw himself in a dream performing a circuit of the Ka‘bah. In the dream a man who claimed to be one of his ancestors appeared before him. "How long is it since you died," asked Ibn-e-‘Arabi. "More than forty thousand years," the man replied. "But this period is much more than what separates us from Adam," said Ibn-e-‘Arabi. The ma
7:130; 10:15; 15:29; 24:56; 38:27.
Important Words:
قال (said) is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. For example, the expression امتلأالحوض وقال قطنی i.e. the tank became full, and said, 'that will suffice', does not mean that the tank actually said so; it simply means that its condition implied that it was full. The word is also used in the sense of holding a view. We say فلان یقول بقول ابی حنیفة i.e. that man holds a view similar to that of Abu Hanifah. Again, the word is sometimes used to denote something not yet spoken but still in the mind. We say: فی نفسی قول لم اظھرہ i.e. there is something in my mind which I have not yet disclosed (Lisan & Mufradat).
الملائکة (the angels) is the plural of ملك (an angel). Authorities differ as to the derivation of the word. Some derive it from ملك but the more commonly accepted derivation is from الك which is used in the sense of conveying a message, the word الوکة meaning 'a message' (Mufradat & Lane). This explains the object of the creation of the angels. They are meant to convey God’s message to men and to execute His will in the universe.
خلیفة (vicegerent) is derived from خلف which means, he came after, or stood in place of. The word خلیفة is used in three different senses: (1) one who comes after and stands in the place of someone, (2) an امام (Imam) or supreme religious head and (3) a sovereign or king or ruler (Aqrab). The word is also used for one who precedes someone and is followed by him (Qadir).
نسبح (we glorify) is derived from سبح i.e. he went or travelled far away. سبح عن الامر means, he got freedom from the affair, having completed it. سبح فی الماء means, he swam in the water. سبح فی الفلك means, the planet, etc. glided in the firmament. سبحmeans, he prayed. سبح الله or سبح لله means, he declared God to be free from all defects and weaknesses; he glorified God (Aqrab). The word is used about God and conveys the sense of glorifying Him and declaring Him to be free from all defects—anything that may detract from, and adversely affect, His attributes of Oneness, Knowledge, Power, Purity, etc. (Taj & Mufradat).
نقدس (extol holiness) is derived from قدس i.e. he became pure and blessed. قدس الله فلانا means, God purified and blessed him. قدس الرجل الله means, the man declared God to be holy and free from defects (Aqrab). The word thus has a meaning similar to the preceding word, i.e. nusabbihu, but it conveys the further sense of ascribing to God the positive attributes of Holiness, Majesty, etc. (Lisan & Mufradat).
Commentary:
This verse is important, and commentators have differed about its meaning. Who was Adam, where was he placed, why did God speak to the angels about his being appointed as khalifah, why did the angels object to this appointment, are some of the questions which arise here at once.
But before dealing with them, it is necessary to explain what connection this verse has with the preceding one, and why the Quran refers to Adam, while discussing the ministry of the Holy Prophet of Islam. If the Holy Prophet was a true Messenger of God, was he the first to receive a message from heaven or did similar messages precede his? If he was the first Messenger, did God neglect those of His countless creatures who lived before him? These questions make the subject of Adam’s ministry at once relevant. The verse is intended to convey that the Holy Prophet is not the first Prophet; others have gone before him and Adam was the first link of the chain. Thus, by making a reference to the ministry of Adam, God removes the doubt agitating the minds of disbelievers about the mission of the Holy Prophet. It does not matter, if they do not understand his mission; even the angels did not understand the purpose of prophethood at its inception.
Adam, who lived about 6,000 years ago, is popularly believed to be the first man created by God upon this earth. This view is, however, not corroborated by a close study of the relevant facts. The truth is that the world has passed throughdifferent cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization appeared and disappeared. This view has also been held by certain eminent Muslim savants. Muhy-ud-Din Ibn ‘Arabi, the great mystic, says that once he saw himself in a dream performing a circuit of the Ka‘bah. In this dream a man appeared before him and claimed to be one of his ancestors. "How long is it since you died?" asked Ibn ‘Arabi. The man replied, "More than forty thousand years." "But this period is much more than what separates us from Adam," said Ibn ‘Arabi. The man replied, "Of which Adam are you speaking? About the Adam who is nearest to you or of some other?" "Then I recollected," says Ibn ‘Arabi, "the saying of the Holy Prophet to the effect that God had brought into being no less than a hundred thousand Adams, and I said to myself, 'Perhaps this man who claims to be an ancestor of mine was one of the previous Adams' " (Futuhat, iii. 607).
If the period covered by the progeny of each Adam be taken to be of seven thousand years, on an average, then, on the basis of the Holy Prophet’s saying referred to above, the age of the human race, as such, works out to be 700 million years; and this is the age of the progeny only of Adams, which does not include such races as may have passed before the creation of the first Adam. As against this, modern science gives one million years as the age of the human race (Enc. Br. 14th Edition, xiv, 767).
It is not claimed that the race which lived before Adam was entirely swept away before he was born. Most probably, there had remained a small degenerated remnant of the old race and Adam was one of them. God then selected him to be the progenitor of a new race and the precursor of a new civilization. Created, as it were, out of the dead, he represented the dawn of a new era of life. In this connection we may well quote from one of the speeches of the Promised Messiah, Holy Founder of the Ahmadiyya Movement:
"We do not follow the Bible in holding that the world began with the birth of Adam six or seven thousand years ago, and that before this there was nothing, and God was, as it were, idle and without work. Neither do we claim that all mankind, who are now found in different parts of the earth, are the progeny of the selfsame Adam. On the contrary, we hold that this Adam was not the first man. Mankind existed even before him, as is hinted by the Quran itself, when it says of Adam, 'I am about to place a Khalifah in the earth.' As khalifah means a successor, it is clear that men existed even before Adam. Hence, we cannot say whether the original inhabitants of America, Australia, etc. are the progeny of this last Adam, or of some other Adam gone before him" (Al-Hakam May 30th, 1908).
The word khalifah used about Adam in the verse has, as pointed out above, a reference to the fact that he was a remnant or successor of the old race and was selected by God to bring into being a new race; it also means a vicegerent of God—an Imam or leader appointed by God to fulfil a special mission.
The question here arises, why did the angels object to Adam’s appointment as Khalifah? In this connection, it must be borne in mind that the so-called objection is not really an objection; it is merely a presentation of facts placed before God, not by way of objection but to gain knowledge and obtain enlightenment. In fact, whenever a new Prophet is raised, God intends to bring about through him a revolution in the world, a change in the existing system, an ushering in of a new era. This process naturally entails the destruction of the old system and the construction of a new one. This was to be particularly the case with Adam’s ministry, as he was the first Messenger of a new order.
The people before Adam were without Law and lived almost like savages. Law was to be introduced through Adam and with the introduction of Law was to come sin, for sin is nothing but the breaking of Law. The angels, with their limited knowledge and little insight into the future, were naturally perturbed at the idea that with the ministry of Adam, sin and disobedience would come into being, and people would thenceforward begin to be condemned and punished for acts against which there had previously been no bar. In the view of the angels, Adam was nothing but a Lawgiver who was to prescribe limitations for the actions of man and mete out punishment to those who transgressed. The future Khalifah was thus going to shed blood and create disorder in the earth by shaking the foundations of society.
The angels saw the darker side of the picture only, but God saw the brighter side. Adam was, in the sight of God, a trumpet through which His clarion call was going to be sounded to the people. The dead were going to be quickened and the slumberers awakened from their sleep. Henceforward, there were to come into being men who would know their God and manifest His attributes and lead pious and righteous lives.
God could not leave mankind in a state of spiritual death, just because one section would have to be dubbed as disobedient. One obedient soul was better in the sight of God than a million disobedient ones. Scattered spots of light with patches of darkness, however large, were better than a universal veil of gloom covering the entire earth.
Moreover, Adam and his message could not be held responsible for the recalcitrant spirits who rejected him. He was only a harbinger of mercy, and those who rejected him and, thereby incurred the displeasure of God were themselves to blame for their doom. The sun is not to be condemned for the shadows that must result from its light.
This is the deep truth underlying the story which the verse under discussion narrates to the world, and the verse has been very fittingly placed in the beginning of the Quran to serve as a warning and an eye-opener for those to whom the message of the Holy Prophet of Islam was addressed. The Prophet was bringing light from God and in the wake of his message was to come a gigantic process of destruction and construction for which mankind was to be prepared. Some were to be awakened from sleep and saved from fire, and others to be shaken out of slumber to commit yet more acts of mischief and fan the fire that was blazing. But the believers, however small in number, were far weightier in the sight of God than hosts of disbelievers who had brought destruction on their own heads. Nay, the Prophet taken singly was weightier than the whole of mankind put together. According to a hadith God said to the Holy Prophet لولاك لماخلقت الافلاك"But for thee, O Muhammad, I would not have cared to bring into being the whole universe." This is not an idle boast but a statement full of truth and wisdom. For, is not a grain of truth better than a whole mountain of falsehood? And the Prophet was not a grain of truth, but a whole mountain of it. In the verse under discussion, and for that matter, in the verses that follow, the conversation between God and angels need not necessarily be taken in a literal sense, i.e. it is not necessary that the dialogue should have actually taken place in so many words. As explained under Important Words, the word قال is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. In this sense, it would not be necessary to hold that God actually spoke the words ascribed to Him or that the angels actually replied in so many words. It may simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.
Much has been said about the place where Adam was born or where he was raised as a Reformer. The popular view is that he was placed in Paradise but was later expelled therefrom and put somewhere on the earth. But the words in the earth belie this view. These words definitely prove that Adam lived on the earth and it was on the earth that he was raised as a Reformer. As to the place of Adam’s residence, it may be noted that a study of the relevant facts, into a detailed discussion of which we need not go here, indicates that most probably Adam was first made to live in Iraq but was later directed to move down to a neighbouring land.
As we have not held Adam—God’s vicegerent spoken of in this verse—to be the first man created by God, we will not enter here into the discussion as to how and when the first man was created. The subject of the initial creation of man will be dealt with under relevant verses. As will be noted, the word khalifah has been used in the verse under comment in the sense of a Prophet; for truly speaking Prophets are also the khalifas of God, manifesting the divine attributes in accordance with the requirements of their age. In fact, the word khalifah has been used in three senses:
Firstly, it is used to denote a Prophet of God. Prophets are, as it were, the images of God. Adam was a khalifah in this sense. David has also been called a khalifah in this sense in the Quran. Says God: (We said), O David, We have made thee a khalifah or vicegerent in the earth' (38:27).
Secondly, the word khalifah is spoken of a people who come after and stand in place of another. Thus, when a people decline or are destroyed and another people take their place, the latter are called their khalifahs as in 7:70 and 7:75.
Thirdly, the successors of a Prophet are also called khalifahs because they follow in his footsteps and enforce his Law and maintain unity among his followers. Such a khalifah may either be elected by the people or appointed by the Prophet or raised directly by God as a Prophet serving the cause of the preceding one. Abu Bakr was a Khalifah of the Holy Prophet elected by the people after him. Moses appointed Aaron as his khalifah when he went up the Mount, saying to him, Act for me (lit. be my khalifah) among my people in my absence, and manage them well, and follow not the way of those who cause disorder (7:143). Though Aaron was a Prophet himself, yet he also acted as a khalifah in the absence of Moses. In the same way, God sometimes raises a Prophet to reform the followers of another Prophet. Such a Prophet does not bring a new Law but only enforces the existing Law. As he carries on the work of his predecessor, he is called his khalifah or successor. He is neither appointed by his predecessor nor elected by the people but is directly commissioned by God. There have been many such khalifahs among the Israelites. They were Prophets of God but brought no new Law, simply serving the Law of Moses (5:45). Jesus was the last of these khalifahs. He brought no new Law as he himself says: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).
Muslims have been promised all these three kinds of khalifahs. Says the Quran: Allah has promised, to those among you who believe and do good works, that He will surely make them khalifahs in the earth, as He made khalifahs those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely change their condition, after their fear, into peace and security: They will worship Me, (and) they will not associate anything with Me. But whoso is ungrateful after that, they will be the rebellious (24:56). God made Muslims the inheritors of the earth in the lifetime of the Holy Prophet. Then after the Holy Prophet He established the Khilafat of Abu Bakr, ‘Umar, ‘Uthman and ‘Ali. And finally now, according to the Ahmadiyya Movement, God has made Ahmad of Qadian a Khalifah of the Holy Prophet in the same sense in which He made Jesus a khalifah of Moses. Ahmad has attained to prophethood by following in the footsteps of the Holy Prophet and has brought no new Law. He has been raised to serve Islam and make it dominant in the world.
This is the first verse of the Quran which makes mention of angels, so a short note about them will not be out of place here.
As pointed out under Important Words, the word ملك has the literal meaning of a "message-bearer" or "agent". This explains the object of the creation of the angels. They bring messages of God and execute His will in the universe. This does not mean that God is not All-Powerful and All-Knowing and All-Encompassing and that He stands in need of any agents to execute His will or to carry His messages. But in His eternal wisdom He has decided to work with a system. Just as He has a system in the physical world, He has a system in the spiritual world also. The establishment of a system or a method of work is not due to any weakness in God but is, on the other hand, a sign of perfection. Thus angels are part of the system with which God executes His will in both the physical and the spiritual worlds. In the physical world they form the first link, with a number of physical links descending downwards but in the spiritual world they form a direct link between God and man. We may not quite understand the nature of their being, but we may well understand the object of their creation and the functions which they are meant to perform.
According to the teachings of Islam, there is quite a large number of angels, and they are divided into classes, each occupying a definite position and serving a definite purpose. They exercise their influence in their respective spheres and serve as agents for executing God’s will. In the physical world they remain, so to speak, behind the curtain and exercise their influence, through physical agencies working in the universe. It is only when we come to the final physical agency that the sphere of the angels begins. In the spiritual world, however, the influence of the angels is more evident. It is direct and works without any intervening agency. This is one of the reasons why Islam has included belief in angels among the fundamental articles of faith (2:286), because as matters stand, disbelief in angels would mean shutting off the whole avenue through which the light of God comes to man.
Angels are not visible to the physical eye. Yet they do sometimes appear to man in one form or another. This appearance, however, is not real but simply a sort of manifestation. This is why the appearance of the same angel at different times may assume different forms. The contact, however, is not imaginary but real, and exercises direct influence which is definitely felt and may even be tested through its results. There are several Ahadith to the effect that angels appeared to the Holy Prophet a number of times in one form or another. It must, however, be definitely understood that when we speak of an angel appearing to a human being, we do not mean his actual descending on the earth and leaving his fixed station in the heavens. We simply mean his manifestation by means of which he assumes a form which becomes visible to man. It must further be understood that an angel is not merely a force but a living being who executes the will of his Lord, wherever and in whatever manner demanded.
As for the functions of angels, the Quran enumerates a number of them, some of the more important being the following:
1. They are bearers of Divine Messages (22:76).
2. They inspire men to do righteous deeds, moving their hearts to virtue (91:9; also Tirmidhi, ch. on Tafsir).
3. They serve the Prophets and help their cause (15:30; 4:167); they also help believers (41:31, 32).
4. They bring punishment upon those who oppose the Prophets (6:159); and strike their enemies with fear and awe (3:125, 126).
5. They enforce the laws of nature and, as it were, bear the Throne of God on their shoulders (40:8).
The reason why angels have been mentioned in this verse in connection with the mission of Adam is that, as indicated above, one of the functions of the angels is to help the Messengers of God; so whenever a new Prophet is raised in the world, the angels are bidden to serve him by bringing into play the different forces of nature to help his cause. When, therefore, God decided to raise Adam as a Reformer, He informed the angels of His decision so that they should devote themselves to his service.
For a fuller discussion of the subject of angels the reader is referred to (1) Taudih and (2) A’inah by the Holy Founder of the Ahmadiyya Movement and (3) Mala’ikah by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, the Second Khalifah of the Ahmadiyya Community.
c
7:130; 10:15; 15:29; 24:56; 38:27.
32
天使们的问题并不是为了挑剔安拉的工作, 而是为了更多地了解安拉旨意的性质和智慧نُسَبِّحُ (Nusabbihu) 的含意见1400A。
33
有鉴于تَسْبِيْح (Tasbih, 褒扬) 用于涉及安拉的常德, 因此, تَقْدِيْس (Taqdis, 尊崇安拉的神圣) 则用于涉及安拉的行动。
34
天使们并不反对安拉的意图或要求优于阿丹。他们的问题是由于安拉宣布他的计划, 要指定一个代理者而引起的。维持秩序和加强法律, 就需要代理者。天使们的表面上的反对, 意味着大地上会有制造混乱和流血的人。人类已赋有行善和作恶的巨大能力, 而天使们说到了人类性格的阴暗面, 但是安拉知道他们 (人类) 能够达到一个可以反映安拉常德的道德高度。 “我知道你所不知道的” 这句话所指的就是人类性格的光明的一面。
34A
一般认为阿丹是安拉在大地上创造的第一个人, 他生于六千年左右的时代。可是, 这种观点并未得到«古兰经» 的证实。世界经过了创造与文明的不同循环, 而现代人类的祖先阿丹, 只是现代循环中的第一环, 而不是安拉创造的最初的人。国家有兴亡, 文明出现了又消失。另外的一些阿丹可能在我们的阿丹之前已离开人间; 一些其它种族可能生存过而又消亡了, 另一些文明的循环可能已经出现了而又消失了。伟大的苏非派穆斯林穆海伊丁•伊本•阿拉比 (مُحْیُ الدِّيْن اِبْنِ عَرَبِیْ, Muhyiud-Din Ibn-e-‘Arabi,) 说, 他曾经梦见自己巡游了天房一圈。梦中有个声称是他的一个祖先的人出现在他面前。“自你死以来有多长时间了,” 伊本•阿拉比问, “有四万多年了,” 那人回答说。“可是这段时间比阿丹同我们分离的时间长得多,”伊本•阿拉比说。那人回答说, “你说的是哪一个阿丹? 是离你最近的阿丹, 还是别的那个阿丹?” 伊本•阿拉比说, “我回想起来了穆圣有句话大意是这祥, ‘安拉已创造了不少于十万个阿丹’, 我自言自语, 或许这个自称是我祖先的人是先前的所有阿丹之一吧” (فُتُوْحَات, Futuhat, ii, P.607)。没有人主张在阿丹之前生存过的种族在他生前完全被消灭掉。很可能这个古老种族还有少量的幸存者, 而阿丹则是其中之一。安拉于是选择他作为一个新种族的祖先和新文明的先驱。他似乎是从死者中被创造的, 代表了生命的一个新阶段的开始。因为 خَلِيْفَة (Khalifa) 意指一个继承者, 显然人类在阿丹之前已经在大地上存在并生活过, 而阿丹是他们的继承者。我们不能说美洲、澳洲等等的原始居民是这一最后的阿丹的后代, 或是在他之前已离世的某个别的阿丹的后裔。
阿丹在哪里出来, 或在哪里被培养成为宗教复兴者, 有许多说法。一般的观点是他被安置在天园, 但是后来被逐出天园而安置在大地上的某一地方。可是, “在大地上” 这话与此观点互相矛盾, 那是表示阿丹肯定居住在大地上, 而正是在大地上, 他被培养成一位宗教复兴者。很可能起初是命令他居住在伊拉克, 后来奉命移居到邻近大陆。其详细情况请参考这一节经文下的 «古兰经注释的大版本»。
1
یہ جو ملائکہ نے کہا کہ تو ایسا آدمی زمین میں پیدا کرے گا جو فساد کرے گا اور لوگوں کے خون بہائے گا۔ یہ آدم پر اپنی بڑائی کے اظہار کے لئے نہیں‘ نہ خداتعالیٰ پر اعتراض کے لئے ہے۔ بلکہ خلیفہ کے لفظ سے انہوں نے استدلال کیا ہے۔ کیونکہ خلیفہ کے معنے ہوتے ہیں جو حاکم کا قائم مقام ہو۔ پس جب اللہ تعالیٰ نے کہا کہ میں زمین میں خلیفہ بنانے والا ہوں تو فرشتوں نے کہا کہ خلیفہ کی ضرورت تو تب ہوتی اگر زمین میں ایسے آدمی پیدا کرنے کا ارادہ ہوتا جو آپس میں لڑ بھڑ سکتے ہوں اور خون بہا سکتے ہوں۔ پس فرشتوں کا یہ فقرہ کہ اَ تَجْعَلُ فِیْھَا مَنْ یُّفْسِدُ فِیْھَا نہ خداتعالیٰ پر اعتر
a
7:130; 10:15; 15:29; 24:56; 38:27.
37
Important Words:
قال (said) is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. For example, the expression امتلأالحوض وقال قطنی i.e. the tank became full, and said, 'that will suffice', does not mean that the tank actually said so; it simply means that its condition implied that it was full. The word is also used in the sense of holding a view. We say فلان یقول بقول ابی حنیفة i.e. that man holds a view similar to that of Abu Hanifah. Again, the word is sometimes used to denote something not yet spoken but still in the mind. We say: فی نفسی قول لم اظھرہ i.e. there is something in my mind which I have not yet disclosed (Lisan & Mufradat).
الملائکة (the angels) is the plural of ملك (an angel). Authorities differ as to the derivation of the word. Some derive it from ملك but the more commonly accepted derivation is from الك which is used in the sense of conveying a message, the word الوکة meaning 'a message' (Mufradat & Lane). This explains the object of the creation of the angels. They are meant to convey God’s message to men and to execute His will in the universe.
خلیفة (vicegerent) is derived from خلف which means, he came after, or stood in place of. The word خلیفة is used in three different senses: (1) one who comes after and stands in the place of someone, (2) an امام (Imam) or supreme religious head and (3) a sovereign or king or ruler (Aqrab). The word is also used for one who precedes someone and is followed by him (Qadir).
نسبح (we glorify) is derived from سبح i.e. he went or travelled far away. سبح عن الامر means, he got freedom from the affair, having completed it. سبح فی الماء means, he swam in the water. سبح فی الفلك means, the planet, etc. glided in the firmament. سبحmeans, he prayed. سبح الله or سبح لله means, he declared God to be free from all defects and weaknesses; he glorified God (Aqrab). The word is used about God and conveys the sense of glorifying Him and declaring Him to be free from all defects—anything that may detract from, and adversely affect, His attributes of Oneness, Knowledge, Power, Purity, etc. (Taj & Mufradat).
نقدس (extol holiness) is derived from قدس i.e. he became pure and blessed. قدس الله فلانا means, God purified and blessed him. قدس الرجل الله means, the man declared God to be holy and free from defects (Aqrab). The word thus has a meaning similar to the preceding word, i.e. nusabbihu, but it conveys the further sense of ascribing to God the positive attributes of Holiness, Majesty, etc. (Lisan & Mufradat).
Commentary:
This verse is important, and commentators have differed about its meaning. Who was Adam, where was he placed, why did God speak to the angels about his being appointed as khalifah, why did the angels object to this appointment, are some of the questions which arise here at once.
But before dealing with them, it is necessary to explain what connection this verse has with the preceding one, and why the Quran refers to Adam, while discussing the ministry of the Holy Prophet of Islam. If the Holy Prophet was a true Messenger of God, was he the first to receive a message from heaven or did similar messages precede his? If he was the first Messenger, did God neglect those of His countless creatures who lived before him? These questions make the subject of Adam’s ministry at once relevant. The verse is intended to convey that the Holy Prophet is not the first Prophet; others have gone before him and Adam was the first link of the chain. Thus, by making a reference to the ministry of Adam, God removes the doubt agitating the minds of disbelievers about the mission of the Holy Prophet. It does not matter, if they do not understand his mission; even the angels did not understand the purpose of prophethood at its inception.
Adam, who lived about 6,000 years ago, is popularly believed to be the first man created by God upon this earth. This view is, however, not corroborated by a close study of the relevant facts. The truth is that the world has passed throughdifferent cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization appeared and disappeared. This view has also been held by certain eminent Muslim savants. Muhy-ud-Din Ibn ‘Arabi, the great mystic, says that once he saw himself in a dream performing a circuit of the Ka‘bah. In this dream a man appeared before him and claimed to be one of his ancestors. "How long is it since you died?" asked Ibn ‘Arabi. The man replied, "More than forty thousand years." "But this period is much more than what separates us from Adam," said Ibn ‘Arabi. The man replied, "Of which Adam are you speaking? About the Adam who is nearest to you or of some other?" "Then I recollected," says Ibn ‘Arabi, "the saying of the Holy Prophet to the effect that God had brought into being no less than a hundred thousand Adams, and I said to myself, 'Perhaps this man who claims to be an ancestor of mine was one of the previous Adams' " (Futuhat, iii. 607).
If the period covered by the progeny of each Adam be taken to be of seven thousand years, on an average, then, on the basis of the Holy Prophet’s saying referred to above, the age of the human race, as such, works out to be 700 million years; and this is the age of the progeny only of Adams, which does not include such races as may have passed before the creation of the first Adam. As against this, modern science gives one million years as the age of the human race (Enc. Br. 14th Edition, xiv, 767).
It is not claimed that the race which lived before Adam was entirely swept away before he was born. Most probably, there had remained a small degenerated remnant of the old race and Adam was one of them. God then selected him to be the progenitor of a new race and the precursor of a new civilization. Created, as it were, out of the dead, he represented the dawn of a new era of life. In this connection we may well quote from one of the speeches of the Promised Messiah, Holy Founder of the Ahmadiyya Movement:
"We do not follow the Bible in holding that the world began with the birth of Adam six or seven thousand years ago, and that before this there was nothing, and God was, as it were, idle and without work. Neither do we claim that all mankind, who are now found in different parts of the earth, are the progeny of the selfsame Adam. On the contrary, we hold that this Adam was not the first man. Mankind existed even before him, as is hinted by the Quran itself, when it says of Adam, 'I am about to place a Khalifah in the earth.' As khalifah means a successor, it is clear that men existed even before Adam. Hence, we cannot say whether the original inhabitants of America, Australia, etc. are the progeny of this last Adam, or of some other Adam gone before him" (Al-Hakam May 30th, 1908).
The word khalifah used about Adam in the verse has, as pointed out above, a reference to the fact that he was a remnant or successor of the old race and was selected by God to bring into being a new race; it also means a vicegerent of God—an Imam or leader appointed by God to fulfil a special mission.
The question here arises, why did the angels object to Adam’s appointment as Khalifah? In this connection, it must be borne in mind that the so-called objection is not really an objection; it is merely a presentation of facts placed before God, not by way of objection but to gain knowledge and obtain enlightenment. In fact, whenever a new Prophet is raised, God intends to bring about through him a revolution in the world, a change in the existing system, an ushering in of a new era. This process naturally entails the destruction of the old system and the construction of a new one. This was to be particularly the case with Adam’s ministry, as he was the first Messenger of a new order.
The people before Adam were without Law and lived almost like savages. Law was to be introduced through Adam and with the introduction of Law was to come sin, for sin is nothing but the breaking of Law. The angels, with their limited knowledge and little insight into the future, were naturally perturbed at the idea that with the ministry of Adam, sin and disobedience would come into being, and people would thenceforward begin to be condemned and punished for acts against which there had previously been no bar. In the view of the angels, Adam was nothing but a Lawgiver who was to prescribe limitations for the actions of man and mete out punishment to those who transgressed. The future Khalifah was thus going to shed blood and create disorder in the earth by shaking the foundations of society.
The angels saw the darker side of the picture only, but God saw the brighter side. Adam was, in the sight of God, a trumpet through which His clarion call was going to be sounded to the people. The dead were going to be quickened and the slumberers awakened from their sleep. Henceforward, there were to come into being men who would know their God and manifest His attributes and lead pious and righteous lives.
God could not leave mankind in a state of spiritual death, just because one section would have to be dubbed as disobedient. One obedient soul was better in the sight of God than a million disobedient ones. Scattered spots of light with patches of darkness, however large, were better than a universal veil of gloom covering the entire earth.
Moreover, Adam and his message could not be held responsible for the recalcitrant spirits who rejected him. He was only a harbinger of mercy, and those who rejected him and, thereby incurred the displeasure of God were themselves to blame for their doom. The sun is not to be condemned for the shadows that must result from its light.
This is the deep truth underlying the story which the verse under discussion narrates to the world, and the verse has been very fittingly placed in the beginning of the Quran to serve as a warning and an eye-opener for those to whom the message of the Holy Prophet of Islam was addressed. The Prophet was bringing light from God and in the wake of his message was to come a gigantic process of destruction and construction for which mankind was to be prepared. Some were to be awakened from sleep and saved from fire, and others to be shaken out of slumber to commit yet more acts of mischief and fan the fire that was blazing. But the believers, however small in number, were far weightier in the sight of God than hosts of disbelievers who had brought destruction on their own heads. Nay, the Prophet taken singly was weightier than the whole of mankind put together. According to a hadith God said to the Holy Prophet لولاك لماخلقت الافلاك"But for thee, O Muhammad, I would not have cared to bring into being the whole universe." This is not an idle boast but a statement full of truth and wisdom. For, is not a grain of truth better than a whole mountain of falsehood? And the Prophet was not a grain of truth, but a whole mountain of it. In the verse under discussion, and for that matter, in the verses that follow, the conversation between God and angels need not necessarily be taken in a literal sense, i.e. it is not necessary that the dialogue should have actually taken place in so many words. As explained under Important Words, the word قال is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. In this sense, it would not be necessary to hold that God actually spoke the words ascribed to Him or that the angels actually replied in so many words. It may simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.
Much has been said about the place where Adam was born or where he was raised as a Reformer. The popular view is that he was placed in Paradise but was later expelled therefrom and put somewhere on the earth. But the words in the earth belie this view. These words definitely prove that Adam lived on the earth and it was on the earth that he was raised as a Reformer. As to the place of Adam’s residence, it may be noted that a study of the relevant facts, into a detailed discussion of which we need not go here, indicates that most probably Adam was first made to live in Iraq but was later directed to move down to a neighbouring land.
As we have not held Adam—God’s vicegerent spoken of in this verse—to be the first man created by God, we will not enter here into the discussion as to how and when the first man was created. The subject of the initial creation of man will be dealt with under relevant verses. As will be noted, the word khalifah has been used in the verse under comment in the sense of a Prophet; for truly speaking Prophets are also the khalifas of God, manifesting the divine attributes in accordance with the requirements of their age. In fact, the word khalifah has been used in three senses:
Firstly, it is used to denote a Prophet of God. Prophets are, as it were, the images of God. Adam was a khalifah in this sense. David has also been called a khalifah in this sense in the Quran. Says God: (We said), O David, We have made thee a khalifah or vicegerent in the earth' (38:27).
Secondly, the word khalifah is spoken of a people who come after and stand in place of another. Thus, when a people decline or are destroyed and another people take their place, the latter are called their khalifahs as in 7:70 and 7:75.
Thirdly, the successors of a Prophet are also called khalifahs because they follow in his footsteps and enforce his Law and maintain unity among his followers. Such a khalifah may either be elected by the people or appointed by the Prophet or raised directly by God as a Prophet serving the cause of the preceding one. Abu Bakr was a Khalifah of the Holy Prophet elected by the people after him. Moses appointed Aaron as his khalifah when he went up the Mount, saying to him, Act for me (lit. be my khalifah) among my people in my absence, and manage them well, and follow not the way of those who cause disorder (7:143). Though Aaron was a Prophet himself, yet he also acted as a khalifah in the absence of Moses. In the same way, God sometimes raises a Prophet to reform the followers of another Prophet. Such a Prophet does not bring a new Law but only enforces the existing Law. As he carries on the work of his predecessor, he is called his khalifah or successor. He is neither appointed by his predecessor nor elected by the people but is directly commissioned by God. There have been many such khalifahs among the Israelites. They were Prophets of God but brought no new Law, simply serving the Law of Moses (5:45). Jesus was the last of these khalifahs. He brought no new Law as he himself says: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).
Muslims have been promised all these three kinds of khalifahs. Says the Quran: Allah has promised, to those among you who believe and do good works, that He will surely make them khalifahs in the earth, as He made khalifahs those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely change their condition, after their fear, into peace and security: They will worship Me, (and) they will not associate anything with Me. But whoso is ungrateful after that, they will be the rebellious (24:56). God made Muslims the inheritors of the earth in the lifetime of the Holy Prophet. Then after the Holy Prophet He established the Khilafat of Abu Bakr, ‘Umar, ‘Uthman and ‘Ali. And finally now, according to the Ahmadiyya Movement, God has made Ahmad of Qadian a Khalifah of the Holy Prophet in the same sense in which He made Jesus a khalifah of Moses. Ahmad has attained to prophethood by following in the footsteps of the Holy Prophet and has brought no new Law. He has been raised to serve Islam and make it dominant in the world.
This is the first verse of the Quran which makes mention of angels, so a short note about them will not be out of place here.
As pointed out under Important Words, the word ملك has the literal meaning of a "message-bearer" or "agent". This explains the object of the creation of the angels. They bring messages of God and execute His will in the universe. This does not mean that God is not All-Powerful and All-Knowing and All-Encompassing and that He stands in need of any agents to execute His will or to carry His messages. But in His eternal wisdom He has decided to work with a system. Just as He has a system in the physical world, He has a system in the spiritual world also. The establishment of a system or a method of work is not due to any weakness in God but is, on the other hand, a sign of perfection. Thus angels are part of the system with which God executes His will in both the physical and the spiritual worlds. In the physical world they form the first link, with a number of physical links descending downwards but in the spiritual world they form a direct link between God and man. We may not quite understand the nature of their being, but we may well understand the object of their creation and the functions which they are meant to perform.
According to the teachings of Islam, there is quite a large number of angels, and they are divided into classes, each occupying a definite position and serving a definite purpose. They exercise their influence in their respective spheres and serve as agents for executing God’s will. In the physical world they remain, so to speak, behind the curtain and exercise their influence, through physical agencies working in the universe. It is only when we come to the final physical agency that the sphere of the angels begins. In the spiritual world, however, the influence of the angels is more evident. It is direct and works without any intervening agency. This is one of the reasons why Islam has included belief in angels among the fundamental articles of faith (2:286), because as matters stand, disbelief in angels would mean shutting off the whole avenue through which the light of God comes to man.
Angels are not visible to the physical eye. Yet they do sometimes appear to man in one form or another. This appearance, however, is not real but simply a sort of manifestation. This is why the appearance of the same angel at different times may assume different forms. The contact, however, is not imaginary but real, and exercises direct influence which is definitely felt and may even be tested through its results. There are several Ahadith to the effect that angels appeared to the Holy Prophet a number of times in one form or another. It must, however, be definitely understood that when we speak of an angel appearing to a human being, we do not mean his actual descending on the earth and leaving his fixed station in the heavens. We simply mean his manifestation by means of which he assumes a form which becomes visible to man. It must further be understood that an angel is not merely a force but a living being who executes the will of his Lord, wherever and in whatever manner demanded.
As for the functions of angels, the Quran enumerates a number of them, some of the more important being the following:
1. They are bearers of Divine Messages (22:76).
2. They inspire men to do righteous deeds, moving their hearts to virtue (91:9; also Tirmidhi, ch. on Tafsir).
3. They serve the Prophets and help their cause (15:30; 4:167); they also help believers (41:31, 32).
4. They bring punishment upon those who oppose the Prophets (6:159); and strike their enemies with fear and awe (3:125, 126).
5. They enforce the laws of nature and, as it were, bear the Throne of God on their shoulders (40:8).
The reason why angels have been mentioned in this verse in connection with the mission of Adam is that, as indicated above, one of the functions of the angels is to help the Messengers of God; so whenever a new Prophet is raised in the world, the angels are bidden to serve him by bringing into play the different forces of nature to help his cause. When, therefore, God decided to raise Adam as a Reformer, He informed the angels of His decision so that they should devote themselves to his service.
For a fuller discussion of the subject of angels the reader is referred to (1) Taudih and (2) A’inah by the Holy Founder of the Ahmadiyya Movement and (3) Mala’ikah by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, the Second Khalifah of the Ahmadiyya Community.
a
7:130; 10:15; 15:29; 24:56; 38:27.
57
Qala is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. The expression Imtala’ul-Haudu wa Qala Qatni (the tank became full and said, 'that will suffice') does not mean that the tank actually said so; only its condition implied that it was full.
The conversation between God and angels need not be taken in a literal sense as actually to have taken place. As stated above the word Qala is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. The verse may thus simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.
57A
Mala’ikah which is the plural of Malak is derived from Malaka which means, he controlled, or from Alaka meaning, he sent. The angels are called Mala’ikah because they control the forces of nature or because they bring Divine revelations to Heavenly Messengers and Reformers.
58
The angels did not object to God’s purpose or claimed superiority over Adam. Their question was prompted by God’s announcement of His plan to appoint a vicegerent. A vicegerent is needed when order has to be maintained and laws enforced. The seeming objection of the angels meant that there would be people on earth who would create disorder and shed blood. Man having been endowed with great powers to do good and evil, the angels spoke of the darker side of his character but God knew that he could rise to such moral heights as to become the mirror of Divine attributes. To this bright side of his character the words "I know what you know not" refer.
59
The question of the angels was not by way of finding fault with God’s work, but by way of seeking greater knowledge of the nature and wisdom of the appointment. For the meaning of Nusabbihu see {2981}.
60
Whereas Tasbih (glorifying) is used with regard to God’s attributes, Taqdis (extolling His holiness) is used concerning His actions.
61
Adam, who lived about 6000 years ago, is popularly believed to be the first man created by God upon earth. This view, however, is not corroborated by the Qur’an. The world has passed through different cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization may have appeared and disappeared. Muhy-ud-Din Ibn-e-‘Arabi, the great Muslim mystic says that once he saw himself in a dream performing a circuit of the Ka‘bah. In the dream a man who claimed to be one of his ancestors appeared before him. "How long is it since you died," asked Ibn-e-‘Arabi. "More than forty thousand years," the man replied. "But this period is much more than what separates us from Adam," said Ibn-e-‘Arabi. The ma
۞ اَتَاۡمُرُوۡنَ النَّاسَ بِالۡبِرِّ وَتَنۡسَوۡنَ اَنۡفُسَکُمۡ وَاَنۡتُمۡ تَتۡلُوۡنَ الۡکِتٰبَ ۚ اَفَلَا تَعۡقِلُوۡنَ
26:227; 61:3-4.
26:227; 61:3-4.
Birr (good) means, behaving benevolently towards relations and others; truthfulness; fidelity; righteousness; obedience to God (Aqrab). The word also means extensive goodness or beneficence (Mufradat).
'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been accepted as true.
26:227; 61:3, 4.
Important Words:
تنسون (forget) is derived from نسی meaning: (1) he forgot; (2) he ignored; (3) he left off a thing (Aqrab).
تعقلون (you understand) is derived from عقل meaning: (1) he understood; (2) he realized his mistake. عقل الغلام means, the boy reached the age of puberty. عقل البعیر means, he tied up the camel with a piece of rope. Thus عقل also embodies the sense of restraining (Aqrab).
بر (good) means, acting well towards relations and others; truthfulness; fidelity; righteousness; obedience; obedience to God (Aqrab). It also means, extensive goodness or beneficence (Mufradat).
Commentary:
The Quran questions the Jews, as if saying: Do you enjoin men to practise extensive beneficence, to deal kindly with one another, to be truthful, to act righteously and to serve and obey God, yet you neglect your own selves, while you claim to read the Book sent by God? Again, your Book contains prophecies concerning the Holy Prophet of Islam, yet you do not accept him. Thus you break a great commandment of the Lord but bid others to observe lesser commandments. Will you not then understand? The word 'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been admitted to be true and indisputable. The words have been used with the object of bringing home to the Jews the fact that while they think they are the People of the Book, they behave like ignorant men. Should the People of the Book behave as they behave?
The words, do you enjoin others to do what is good and forget your own selves, may be interpreted in another way also. As explained under Important Words, the word means, acting well towards relations. The Jews are thus invited to ponder over the fact whether they have acted well towards their brethren, the Ishmaelites? They went about enjoining others to act kindly towards relations but for more than two thousand years they themselves acted most shamefully towards their own kinsmen, and their rejection of the Holy Prophet was also due to the jealousy they bore towards the house of Ishmael.
a
26:227; 61:3-4.
a
26:227; 61:3, 4.
51
Important Words:
تنسون (forget) is derived from نسی meaning: (1) he forgot; (2) he ignored; (3) he left off a thing (Aqrab).
تعقلون (you understand) is derived from عقل meaning: (1) he understood; (2) he realized his mistake. عقل الغلام means, the boy reached the age of puberty. عقل البعیر means, he tied up the camel with a piece of rope. Thus عقل also embodies the sense of restraining (Aqrab).
بر (good) means, acting well towards relations and others; truthfulness; fidelity; righteousness; obedience; obedience to God (Aqrab). It also means, extensive goodness or beneficence (Mufradat).
Commentary:
The Quran questions the Jews, as if saying: Do you enjoin men to practise extensive beneficence, to deal kindly with one another, to be truthful, to act righteously and to serve and obey God, yet you neglect your own selves, while you claim to read the Book sent by God? Again, your Book contains prophecies concerning the Holy Prophet of Islam, yet you do not accept him. Thus you break a great commandment of the Lord but bid others to observe lesser commandments. Will you not then understand? The word 'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been admitted to be true and indisputable. The words have been used with the object of bringing home to the Jews the fact that while they think they are the People of the Book, they behave like ignorant men. Should the People of the Book behave as they behave?
The words, do you enjoin others to do what is good and forget your own selves, may be interpreted in another way also. As explained under Important Words, the word means, acting well towards relations. The Jews are thus invited to ponder over the fact whether they have acted well towards their brethren, the Ishmaelites? They went about enjoining others to act kindly towards relations but for more than two thousand years they themselves acted most shamefully towards their own kinsmen, and their rejection of the Holy Prophet was also due to the jealousy they bore towards the house of Ishmael.
e
26:227; 61:3-4.
80
Birr (good) means, behaving benevolently towards relations and others; truthfulness; fidelity; righteousness; obedience to God (Aqrab). The word also means extensive goodness or beneficence (Mufradat).
81
'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been accepted as true.
وَاِذۡ قُلۡتُمۡ یٰمُوۡسٰی لَنۡ نَّصۡبِرَ عَلٰی طَعَامٍ وّٰحِدٍ فَادۡعُ لَنَا رَبَّکَ یُخۡرِجۡ لَنَا مِمَّا تُنۡۢبِتُ الۡاَرۡضُ مِنۡۢ بَقۡلِہَا وَقِثَّآئِہَا وَفُوۡمِہَا وَعَدَسِہَا وَبَصَلِہَا ۖ قَالَ اَتَسۡتَبۡدِلُوۡنَ الَّذِیۡ ہُوَ اَدۡنٰی بِالَّذِیۡ ہُوَ خَیۡرٌ ۚ اِہۡبِطُوۡا مِصۡرًا فَاِنَّ لَکُمۡ مَّا سَاَلۡتُمۡ ۗ وَضُرِبَتۡ عَلَیۡہِمُ الذِّلَّۃُ وَالۡمَسۡکَنَۃُ وَبَآءُوۡ بِغَضَبٍ مِّنَ اللّٰہِ ۗ ذٰلِکَ بِاَنَّہُمۡ کَانُوۡا یَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَیَقۡتُلُوۡنَ النَّبِیّٖنَ بِغَیۡرِ الۡحَقِّ ۗ ذٰلِکَ بِمَا عَصَوۡا وَّکَانُوۡا یَعۡتَدُوۡنَ
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
قَتْل (Qatl) 这词除了它的主要意义为实际杀死之外, 还有企图或打算杀死; 拷打; 诅咒; 与之无关以及抵销事物的坏影响; 而词语 يَقْتُلُوْنَ النَّبِيّٖنَ (yaqtulunan-Nabiyyin) 并不含意为古以色列人实际上杀害了那些先知, 因为直到穆撒那时期, 并不知道有先知曾被他们杀害。事实上, 穆撒是第一位先知被送往作为民族的古以色列人那里去的。这些话只有他和他的兄弟哈融 (哈伦) 用得上, 但很明显他们没有被古以色列人杀死, 尽管他们有时候曾一心想把他们俩兄弟杀死 («出埃及记»17:4)。因此 قَتْل (Qatl) 这词在本节经文中不能解释为 “真正杀死”。它只能含意为他们极端反对先知, 如果他们能够的话, 他们想把他们俩兄弟杀死。请参考3:22和40:29。
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
Having lived for a long time in bondage and in a state of dependence, the Israelites had become cowardly and indolent. So God intended them to stay in the desert for some time and to live on game and wild herbs in order that they might shed their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or, having understood it, failed to appreciate it and foolishly insisted upon living in a town. God wanted to prepare them for rule over the Promised Land but those unfortunate people hungered after husbandry. So they were told to go down to a town where they would get the desired things.
The word Qatl besides its primary sense of actual killing means, to attempt or intend to kill; to beat; to curse; to have nothing to do with, and to neutralise the blighting influence of a thing; and the expression Yaqtulunan- Nabiyyin does not signify that the Israelites actually slew the Prophets, because, up to the time of Moses no Prophet is known to have been slain by them. As a matter of fact, Moses was the first Prophet who was sent to the Israelites as a nation. He and his brother, Aaron, are the only persons to whom these words can be applied, but obviously they were not killed by the Israelites, although they were sometimes bent upon killing them (Exod. 17: 4). Hence, the word Qatl in the verse cannot possibly mean "actual killing." It only means that they severely opposed the Prophets and would have killed them if they could. See also 3:22 & 40:29.
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
Important Words:
فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).
مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).
یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)
Commentary:
In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.
God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.
The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.
The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).
The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.
It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
57
قَتْل (Qatl) 这词除了它的主要意义为实际杀死之外, 还有企图或打算杀死; 拷打; 诅咒; 与之无关以及抵销事物的坏影响; 而词语 يَقْتُلُوْنَ النَّبِيّٖنَ (yaqtulunan-Nabiyyin) 并不含意为古以色列人实际上杀害了那些先知, 因为直到穆撒那时期, 并不知道有先知曾被他们杀害。事实上, 穆撒是第一位先知被送往作为民族的古以色列人那里去的。这些话只有他和他的兄弟哈融 (哈伦) 用得上, 但很明显他们没有被古以色列人杀死, 尽管他们有时候曾一心想把他们俩兄弟杀死 («出埃及记»17:4)。因此 قَتْل (Qatl) 这词在本节经文中不能解释为 “真正杀死”。它只能含意为他们极端反对先知, 如果他们能够的话, 他们想把他们俩兄弟杀死。请参考3:22和40:29。
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
68
Important Words:
فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).
مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).
یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)
Commentary:
In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.
God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.
The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.
The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).
The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.
It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
102
Having lived for a long time in bondage and in a state of dependence, the Israelites had become cowardly and indolent. So God intended them to stay in the desert for some time and to live on game and wild herbs in order that they might shed their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or, having understood it, failed to appreciate it and foolishly insisted upon living in a town. God wanted to prepare them for rule over the Promised Land but those unfortunate people hungered after husbandry. So they were told to go down to a town where they would get the desired things.
103
The word Qatl besides its primary sense of actual killing means, to attempt or intend to kill; to beat; to curse; to have nothing to do with, and to neutralise the blighting influence of a thing; and the expression Yaqtulunan- Nabiyyin does not signify that the Israelites actually slew the Prophets, because, up to the time of Moses no Prophet is known to have been slain by them. As a matter of fact, Moses was the first Prophet who was sent to the Israelites as a nation. He and his brother, Aaron, are the only persons to whom these words can be applied, but obviously they were not killed by the Israelites, although they were sometimes bent upon killing them (Exod. 17: 4). Hence, the word Qatl in the verse cannot possibly mean "actual killing." It only means that they severely opposed the Prophets and would have killed them if they could. See also 3:22 & 40:29.
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖۤ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تَذۡبَحُوۡا بَقَرَۃً ۖ قَالُوۡۤا اَتَتَّخِذُنَا ہُزُوًا ۖ قَالَ اَعُوۡذُ بِاللّٰہِ اَنۡ اَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
4
اس جگہ بَقَرَۃٌ کا لفظ ہے اور یہ لفظ مؤنث و مذکر دونوں کے لئے بولا جاتا ہے۔ اَلْبَقَرُ کا لفظ اسم جنس کے لئے آتا ہے اور اس کے ساتھ ۃ وحدت کو بیان کرنے کے لئے لائی گئی ہے یعنی جنس بقر میں سے ایک۔ جیسا کہ بتایا جا چکا ہے۔ اَلْبَقَرَۃُ کا لفظ گائے بیل دونوں کے لئے بولا جاتا ہے۔ اردو میں چونکہ ایسا کوئی لفظ نہیں جو پورا مفہوم ادا کر دے اس لئے ہم نے اس کا ترجمہ ’’گائے‘‘ لکھا ہے۔ یوں تاریخ سے معلوم ہوتا ہے کہ اسرائیلی مصریوں سے متاثر تھے اور وہ بیل کی پوجا کرتے تھے۔
74
Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.
۞ وَاِذِ ابۡتَلٰۤی اِبۡرٰہٖمَ رَبُّہٗ بِکَلِمٰتٍ فَاَتَمَّہُنَّ ۖ قَالَ اِنِّیۡ جَاعِلُکَ لِلنَّاسِ اِمَامًا ۖ قَالَ وَمِنۡ ذُرِّیَّتِیۡ ۖ قَالَ لَا یَنَالُ عَہۡدِی الظّٰلِمِیۡنَ
2:131; 16:121-122; 60:5.
لَا یَنَالُ عَھْدِی الظّٰلِمِیْنَ : یعنی اولاد ابراہیم میں سے جو ظالم ہو جائیں گے ان کو امام نہیں بنایا جائے گا۔
2:131; 16:121-122; 60:5.
Ibtila’ implies two things, (a) the learning of the state or the condition of the object, and becoming acquainted with what was unknown of the case thereof; (b) the manifesting of the goodness or badness of the object (Lane).
Kalimat is the plural of Kalimah which means, a commandment (Mufradat).
Imam means, any object that is followed, whether a man or a book (Mufradat).
2:131; 16:121, 122; 60:5.
Important Words:
ابتلی (tried) is derived from بلی which means, it became old and worn out. بلاه and ابتلاه both mean, he tried or tested him or it, and this is so because a trial or a test makes one, as it were, old and worn out. بلاء means, a trial or test whether resulting in praise or disgrace (Aqrab).
اماما (Leader of men) is derived from ام. They say ام القوم or ام بالقوم i.e. he led the people; he was or became Imam or leader of the people. The verb ام also means, he sought or aimed at a thing. The امام is a person whose example is followed, i.e. a leader or a model (Lane).
کلمات (commands) is the plural of کلمة and has a variety of meanings, e.g., a word; a clause or sentence; a command or order. Here it means, a command (Mufradat). See also 2:38.
Commentary:
It is pointed out in this verse that when God tried Abraham with certain commands and found him perfect in obedience, He expressed His wish to make him a Leader of men. Thereupon Abraham, ever solicitous to make others also share God’s blessings, begged Him to extend the same to his progeny as well. In reply, he was told that this covenant would not apply to transgressors, which implied that Leaders and Reformers would be raised from his posterity, but that transgressors would not share this blessing.
The Quran refers to this covenant in order to remind the Jews that their deprivation of prophethood was quite in conformity with the promise given to Abraham which contained a clear condition that such of his descendants as defied God’s commandments would be deprived of the promised favour. The Jews are therefore told that being transgressors, they have been deprived of the blessing of prophethood. A brief reference to this covenant is also found in Gen. 17:9-14, but the Quran has mentioned it in a better and more definite form.
c
2:131; 16:121-122; 60:5.
3
لَا یَنَالُ عَھْدِی الظّٰلِمِیْنَ : یعنی اولاد ابراہیم میں سے جو ظالم ہو جائیں گے ان کو امام نہیں بنایا جائے گا۔
c
2:131; 16:121, 122; 60:5.
131
Important Words:
ابتلی (tried) is derived from بلی which means, it became old and worn out. بلاه and ابتلاه both mean, he tried or tested him or it, and this is so because a trial or a test makes one, as it were, old and worn out. بلاء means, a trial or test whether resulting in praise or disgrace (Aqrab).
اماما (Leader of men) is derived from ام. They say ام القوم or ام بالقوم i.e. he led the people; he was or became Imam or leader of the people. The verb ام also means, he sought or aimed at a thing. The امام is a person whose example is followed, i.e. a leader or a model (Lane).
کلمات (commands) is the plural of کلمة and has a variety of meanings, e.g., a word; a clause or sentence; a command or order. Here it means, a command (Mufradat). See also 2:38.
Commentary:
It is pointed out in this verse that when God tried Abraham with certain commands and found him perfect in obedience, He expressed His wish to make him a Leader of men. Thereupon Abraham, ever solicitous to make others also share God’s blessings, begged Him to extend the same to his progeny as well. In reply, he was told that this covenant would not apply to transgressors, which implied that Leaders and Reformers would be raised from his posterity, but that transgressors would not share this blessing.
The Quran refers to this covenant in order to remind the Jews that their deprivation of prophethood was quite in conformity with the promise given to Abraham which contained a clear condition that such of his descendants as defied God’s commandments would be deprived of the promised favour. The Jews are therefore told that being transgressors, they have been deprived of the blessing of prophethood. A brief reference to this covenant is also found in Gen. 17:9-14, but the Quran has mentioned it in a better and more definite form.
a
2:131; 16:121-122; 60:5.
142A
Ibtila’ implies two things, (a) the learning of the state or the condition of the object, and becoming acquainted with what was unknown of the case thereof; (b) the manifesting of the goodness or badness of the object (Lane).
142B
Kalimat is the plural of Kalimah which means, a commandment (Mufradat).
143
Imam means, any object that is followed, whether a man or a book (Mufradat).
وَلَئِنۡ اَتَیۡتَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ بِکُلِّ اٰیَۃٍ مَّا تَبِعُوۡا قِبۡلَتَکَ ۚ وَمَاۤ اَنۡتَ بِتَابِعٍ قِبۡلَتَہُمۡ ۚ وَمَا بَعۡضُہُمۡ بِتَابِعٍ قِبۡلَۃَ بَعۡضٍ ۚ وَلَئِنِ اتَّبَعۡتَ اَہۡوَآءَہُمۡ مِّنۡۢ بَعۡدِ مَا جَآءَکَ مِنَ الۡعِلۡمِ ۙ اِنَّکَ اِذًا لَّمِنَ الظّٰلِمِیۡنَ
عیسائی لوگ مشرق کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ چنانچہ نجران کے عیسائی جب رسول کریم صلی اللہ علیہ وسلم کے پاس مذہبی گفتگو کرنے کے لئے آئے تو انہوں نے مشرق کی طرف ہی منہ کرکے نماز پڑھی تھی۔ عام طور پر اس کی وجہ وہ یہ بتاتے ہیں کہ مسیحؑ کی خبر دینے والا ستارہ مشرق کی طرف سے طلوع ہوا تھا۔
یہودیوں میں سامری قبیلہ کے لوگ جیسا کہ نئے عہدنامہ کی کتاب یوحنا باب ۴ آیت ۲۰ سے معلوم ہوتا ہے۔ یروشلم کے ایک پہاڑ کی طرف منہ کرکے عبادت کیا کرتے تھے اور باقی یہودی بیت المقدس کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ پس ان سب میں اختلاف قبلہ تھا۔ اسی کی طرف اس آیت میں اشارہ کیا گیا ہے
109:3, 7.
6:57; 13:38.
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (Kings 8: 22-30; Dan. 6: 10; Ps. 5: 7 & Jonah, 2: 4), while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (Commentary on the New Testament by W. Walsham How, D.D.). The early Christians, followed the Qiblah of the Jews (Enc. Brit., 14th edition, v. 676 & Jew. Enc. vi. 53). The Christians of Najran worshipped in the Holy Prophet’s Mosque at Medina, with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims.
109:3, 7.
6:57; 13:38.
Commentary:
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.
The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.
The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.
a
109:3, 7.
b
6:57; 13:38.
1
عیسائی لوگ مشرق کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ چنانچہ نجران کے عیسائی جب رسول کریم صلی اللہ علیہ وسلم کے پاس مذہبی گفتگو کرنے کے لئے آئے تو انہوں نے مشرق کی طرف ہی منہ کرکے نماز پڑھی تھی۔ عام طور پر اس کی وجہ وہ یہ بتاتے ہیں کہ مسیحؑ کی خبر دینے والا ستارہ مشرق کی طرف سے طلوع ہوا تھا۔
یہودیوں میں سامری قبیلہ کے لوگ جیسا کہ نئے عہدنامہ کی کتاب یوحنا باب ۴ آیت ۲۰ سے معلوم ہوتا ہے۔ یروشلم کے ایک پہاڑ کی طرف منہ کرکے عبادت کیا کرتے تھے اور باقی یہودی بیت المقدس کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ پس ان سب میں اختلاف قبلہ تھا۔ اسی کی طرف اس آیت میں اشارہ کیا گیا ہے
a
109:3, 7.
b
6:57; 13:38.
152
Commentary:
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.
The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.
The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.
a
109:3, 7.
b
6:57; 13:38.
168
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (Kings 8: 22-30; Dan. 6: 10; Ps. 5: 7 & Jonah, 2: 4), while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (Commentary on the New Testament by W. Walsham How, D.D.). The early Christians, followed the Qiblah of the Jews (Enc. Brit., 14th edition, v. 676 & Jew. Enc. vi. 53). The Christians of Najran worshipped in the Holy Prophet’s Mosque at Medina, with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَدَایَنۡتُمۡ بِدَیۡنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاکۡتُبُوۡہُ ۚ وَلۡیَکۡتُبۡ بَّیۡنَکُمۡ کَاتِبٌۢ بِالۡعَدۡلِ ۚ وَلَا یَاۡبَ کَاتِبٌ اَنۡ یَّکۡتُبَ کَمَا عَلَّمَہُ اللّٰہُ ۚ فَلۡیَکۡتُبۡ وَلۡیُمۡلِلِ الَّذِیۡ عَلَیۡہِ الۡحَقُّ وَلۡیَتَّقِ اللّٰہَ رَبَّہٗ وَلَا یَبۡخَسۡ مِنۡہُ شَیۡـًٔا ۚ فَاِنۡ کَانَ الَّذِیۡ عَلَیۡہِ الۡحَقُّ سَفِیۡہًا اَوۡ ضَعِیۡفًا اَوۡ لَا یَسۡتَطِیۡعُ اَنۡ یُّمِلَّ ہُوَ فَلۡیُمۡلِلۡ وَلِیُّہٗ بِالۡعَدۡلِ ۚ وَاسۡتَشۡہِدُوۡا شَہِیۡدَیۡنِ مِنۡ رِّجَالِکُمۡ ۖ فَاِنۡ لَّمۡ یَکُوۡنَا رَجُلَیۡنِ فَرَجُلٌ وَّامۡرَاَتَانِ مِمَّنۡ تَرۡضَوۡنَ مِنَ الشُّہَدَآءِ اَنۡ تَضِلَّ اِحۡدٰٮہُمَا فَتُذَکِّرَ اِحۡدٰٮہُمَا الۡاُخۡرٰی ۚ وَلَا یَاۡبَ الشُّہَدَآءُ اِذَا مَا دُعُوۡا ۚ وَلَا تَسۡـَٔمُوۡۤا اَنۡ تَکۡتُبُوۡہُ صَغِیۡرًا اَوۡ کَبِیۡرًا اِلٰۤی اَجَلِہٖ ۚ ذٰلِکُمۡ اَقۡسَطُ عِنۡدَ اللّٰہِ وَاَقۡوَمُ لِلشَّہٰدَۃِ وَاَدۡنٰۤی اَلَّا تَرۡتَابُوۡۤا ۖ اِلَّاۤ اَنۡ تَکُوۡنَ تِجٰرَۃً حَاضِرَۃً تُدِیۡرُوۡنَہَا بَیۡنَکُمۡ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَلَّا تَکۡتُبُوۡہَا ۗ وَاَشۡہِدُوۡۤا اِذَا تَبَایَعۡتُمۡ ۚ وَلَا یُضَآرَّ کَاتِبٌ وَّلَا شَہِیۡدٌ ۚ وَاِنۡ تَفۡعَلُوۡا فَاِنَّہٗ فُسُوۡقٌۢ بِکُمۡ ۗ وَاتَّقُوا اللّٰہَ ۖ وَیُعَلِّمُکُمُ اللّٰہُ ۗ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
لَا تَحۡسَبَنَّ الَّذِیۡنَ یَفۡرَحُوۡنَ بِمَاۤ اَتَوۡا وَّیُحِبُّوۡنَ اَنۡ یُّحۡمَدُوۡا بِمَا لَمۡ یَفۡعَلُوۡا فَلَا تَحۡسَبَنَّہُمۡ بِمَفَازَۃٍ مِّنَ الۡعَذَابِ ۖ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
61:3-4.
قرآن مجید کی آیت میں لَا تَحْسَبَنَّ یعنی بالکل نہ سمجھ‘ کے الفاظ دو دفعہ آئے ہیں جس کے معنے تاکید کے ہیں اسی لئے ہم نے بالکل کے لفظ سے تاکید کے معنے ادا کر دئے ہیں۔
61:3-4.
Mafazah means, a place or state of security or escape; a means of success and prosperity (Aqrab).
61:3-4.
Important Words:
مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).
Commentary:
The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.
b
61:3-4.
2
قرآن مجید کی آیت میں لَا تَحْسَبَنَّ یعنی بالکل نہ سمجھ‘ کے الفاظ دو دفعہ آئے ہیں جس کے معنے تاکید کے ہیں اسی لئے ہم نے بالکل کے لفظ سے تاکید کے معنے ادا کر دئے ہیں۔
b
61:3-4.
471
Important Words:
مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).
Commentary:
The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.
a
61:3-4.
545
Mafazah means, a place or state of security or escape; a means of success and prosperity (Aqrab).
وَاِنۡ اَرَدتُّمُ اسۡتِبۡدَالَ زَوۡجٍ مَّکَانَ زَوۡجٍ وَّاٰتَیۡتُمۡ اِحۡدٰٮہُنَّ قِنۡطَارًا فَلَا تَاۡخُذُوۡا مِنۡہُ شَیۡـًٔا ۚ اَتَاۡخُذُوۡنَہٗ بُہۡتٰنًا وَّاِثۡمًا مُّبِیۡنًا
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter how big the sum may be.
Important Words:
بھتان (lying) is the noun-infinitive from بھت. They say بھته i.e. he slandered him or accused him falsely; or he did so in such a manner as to make him confounded at the falsity of the charge. بھتان therefore means, a calumny, slander or false accusation; falsehood by reason of which one is perplexed or confounded and is rendered unable to see his right course; a false accusation of adultery against a woman (Lane & Aqrab).
Commentary:
The verse does not mean that man can divorce his wife at will. Anas, a Companion of the Holy Prophet, relates that once Abu Ayyub and Abu Talha wanted to divorce their wives (without valid reason) and asked the Holy Prophet about it. He counselled them not to do so, characterizing their act as an act of injustice. Thereupon, they abandoned their intention of divorcing their wives and retained them. This does not mean that a husband cannot divorce his wife without obtaining the permission of the authorities; he can do so, if he so desires; but he will certainly be accountable before God if he does so without valid reason. Elsewhere the Holy Prophet is reported to have said, "Surely of the things sanctioned by the Law of Islam the most hateful in the sight of God is divorce" (Dawud, ch. on, Talaq).
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter however big the sum may be. If he does so, he will be guilty of infidelity and sin.
500
Important Words:
بھتان (lying) is the noun-infinitive from بھت. They say بھته i.e. he slandered him or accused him falsely; or he did so in such a manner as to make him confounded at the falsity of the charge. بھتان therefore means, a calumny, slander or false accusation; falsehood by reason of which one is perplexed or confounded and is rendered unable to see his right course; a false accusation of adultery against a woman (Lane & Aqrab).
Commentary:
The verse does not mean that man can divorce his wife at will. Anas, a Companion of the Holy Prophet, relates that once Abu Ayyub and Abu Talha wanted to divorce their wives (without valid reason) and asked the Holy Prophet about it. He counselled them not to do so, characterizing their act as an act of injustice. Thereupon, they abandoned their intention of divorcing their wives and retained them. This does not mean that a husband cannot divorce his wife without obtaining the permission of the authorities; he can do so, if he so desires; but he will certainly be accountable before God if he does so without valid reason. Elsewhere the Holy Prophet is reported to have said, "Surely of the things sanctioned by the Law of Islam the most hateful in the sight of God is divorce" (Dawud, ch. on, Talaq).
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter however big the sum may be. If he does so, he will be guilty of infidelity and sin.
582
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter how big the sum may be.
وَمَنۡ لَّمۡ یَسۡتَطِعۡ مِنۡکُمۡ طَوۡلًا اَنۡ یَّنۡکِحَ الۡمُحۡصَنٰتِ الۡمُؤۡمِنٰتِ فَمِنۡ مَّا مَلَکَتۡ اَیۡمٰنُکُمۡ مِّنۡ فَتَیٰتِکُمُ الۡمُؤۡمِنٰتِ ۚ وَاللّٰہُ اَعۡلَمُ بِاِیۡمٰنِکُمۡ ۚ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۚ فَانۡکِحُوۡہُنَّ بِاِذۡنِ اَہۡلِہِنَّ وَاٰتُوۡہُنَّ اُجُوۡرَہُنَّ بِالۡمَعۡرُوۡفِ مُحۡصَنٰتٍ غَیۡرَ مُسٰفِحٰتٍ وَّلَا مُتَّخِذٰتِ اَخۡدَانٍ ۚ فَاِذَاۤ اُحۡصِنَّ فَاِنۡ اَتَیۡنَ بِفٰحِشَۃٍ فَعَلَیۡہِنَّ نِصۡفُ مَا عَلَی الۡمُحۡصَنٰتِ مِنَ الۡعَذَابِ ۚ ذٰلِکَ لِمَنۡ خَشِیَ الۡعَنَتَ مِنۡکُمۡ ۚ وَاَنۡ تَصۡبِرُوۡا خَیۡرٌ لَّکُمۡ ۗ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
4:16, 20; 24:20.
本节经文规定了三条重要原则: (a) 女奴应先正式结婚而后才发生夫妻关系。这在 2:222; 4:4; 及24:33各章中也明确说明。因此伊斯兰教根除了它诞生以前阿拉伯社会非常盛行的男女非法同居。(b) 如果女奴犯了通奸, 其处罚为自由妇女犯同样罪恶, 打100鞭子的一半, 这说明用石头砸死并非 (像被误解的那样) 是对通奸的惩罚, 因为用石头砸死是无法减半的。(c) 顺便提一下, 经文似乎指出, 在阿拉伯社会, 结婚的女奴比结婚的自由妇女享有较低的社会地位, 这也许因为女奴曾参加过摧毁伊斯兰教国家的战争。
یہ مطلب نہیں کہ پاکباز ہوں تو مہر دو ورنہ نہ دو۔ بلکہ مطلب یہ ہے کہ ایسی ہی لونڈیوں سے نکاح کرو جن کی پاک دامنی تم پر ثابت ہو۔ اور پھر ان کے مہر آزاد عورتوں کی طرح ادا کرو۔
یعنی لونڈیوں سے شادی کرنا صرف اضطراری حالت میں جائز ہے۔ کیونکہ وہ غیر مذہب اور غیر قوم سے تعلق رکھتی ہیں۔ بہتر یہی ہے کہ اپنی ہم مذہب اور ہم قوم آزاد عورت سے شادی کرو۔
4:16, 20; 24:20.
In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman.
This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women.
The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State.
4:16, 20; 24:20.
Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.
a
4:16, 20; 24:20.
324
本节经文规定了三条重要原则: (a) 女奴应先正式结婚而后才发生夫妻关系。这在 2:222; 4:4; 及24:33各章中也明确说明。因此伊斯兰教根除了它诞生以前阿拉伯社会非常盛行的男女非法同居。(b) 如果女奴犯了通奸, 其处罚为自由妇女犯同样罪恶, 打100鞭子的一半, 这说明用石头砸死并非 (像被误解的那样) 是对通奸的惩罚, 因为用石头砸死是无法减半的。(c) 顺便提一下, 经文似乎指出, 在阿拉伯社会, 结婚的女奴比结婚的自由妇女享有较低的社会地位, 这也许因为女奴曾参加过摧毁伊斯兰教国家的战争。
3
یہ مطلب نہیں کہ پاکباز ہوں تو مہر دو ورنہ نہ دو۔ بلکہ مطلب یہ ہے کہ ایسی ہی لونڈیوں سے نکاح کرو جن کی پاک دامنی تم پر ثابت ہو۔ اور پھر ان کے مہر آزاد عورتوں کی طرح ادا کرو۔
4
یعنی لونڈیوں سے شادی کرنا صرف اضطراری حالت میں جائز ہے۔ کیونکہ وہ غیر مذہب اور غیر قوم سے تعلق رکھتی ہیں۔ بہتر یہی ہے کہ اپنی ہم مذہب اور ہم قوم آزاد عورت سے شادی کرو۔
a
4:16, 20; 24:20.
505
Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.
a
4:16, 20; 24:20.
591
In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman.
591A
This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women.
592
The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State.