مٰلِک
Appears 5 times in Quran
Derived Words (5)
Words derived from the stem "مٰلِک".
Occurrences in Quran
Found 5 verses containing "مٰلِک".
مٰلِکِ یَوۡمِ الدِّیۡنِ
51:13; 74:47; 82:18, 19; 83:7.
48:15.
مٰلِك (Malik) 的意思是: 主人, 或对一事物拥有所有权者并有权按他的意思对待与处理它者 (Aqrab)。
安拉的这四个常德, 即 “所有世界的养主”, “无限博爱的主”, “永久仁慈的主” 与 “赏罚日子的主” 是基本常德。其他常德仅阐明和作为这四种常德的一种解释。这四大常德像是万能的安拉的宝座坐落在它们之上的四根大支柱。
上述四大常德排列的次序清楚地显示了安拉如何对人类表示他的常德。رَبُّ الْعٰلَمِيْن (所有世界的养主) 这一常德意为安拉创造了人类, 随即创造人类精神进步与发展所需的环境。اَلرَّحْمٰن (无限博爱的主) 这一常德接着就开始出现, 通过这一常德, 可以这么说, 安拉授给人类道德与精神发展所需的手段后, اَلرَّحِيْم (永久仁慈的主) 开始行动来对他们的行为作出报答。最后, مٰلِكِ يَومِ الدِّيْن (赏罚日子的主) 产生人类劳动最后与总合的结果; 这一过程就完成了。虽然最终与完美的结算将会在后世赏罚时候发生, 但赏罚的过程即使在今生已在进行, 其区别是: 在今生人类的行动经常由其他人、帝王、统治者等等来判断与报答; 因此总会有错误的可能性。可是在后世的赏罚日, 安拉的统治是全部的与绝对的, 报答之权完全掌握在安拉的手中。不会有错误, 不会有不当的惩罚或酬报。“主” 这个词的使用, 也是想说明这样一个事实: 主不像一个法官那样必须严格依照一条规定的法律作出他的判决。做为主, 他能在任何地方并且以他所喜爱的任何方式宽恕和赐予慈悲。اَلدِّيْن (Ad-Din) 的意义如果作为 “宗教” 解, “宗教时代的主” 这句话就意指在一门真实的宗教被揭示时, 人类目睹安拉的权能与旨意非凡的表现, 而且当这门宗教衰落时, 宇宙看来似乎在机械性地运行着, 没有一个创造者或主宰的控制或调节管理。
اَلدِّيْن (Ad-Din) 的意思是: 报酬或报答; 审判或清算; 统治或管辖; 服从; 宗教等(Lane)。
يَوْم (Yaum) 的意思是: 绝对的时间; 从日出至日落的一天; 现时 (Aqrab)。
مٰلِکِ یَوْمِ الدِّیْنِ ۔ اللہ تعالیٰ جزا سزا کے وقت کا مالک ہے۔اِن معنوں کے رو سے اس آیت کی یہ تشریح ہو گی کہ اللہ تعالیٰ قیامت کے دن کا مالک ہے۔ یعنی اس دن جزا سزا میں کسی اور کا دخل نہ ہو گا بلکہ جزاسزا صرف اللہ تعالیٰ کی طرف سے ملے گی۔ اِس طرح اس دنیا اور اگلے جہان کے نتائج میں فرق بتایا ہے کہ اس دنیا میں تو اچھے بُرے افعال کی جزاسزا انسانوں کے ذریعہ سے بھی ملتی ہے اور اس میں لوگوں سے غلطی بھی ہو جاتی ہے‘ مگر قیامت کے دن صرف اللہ تعالیٰ ہی جزاسزا دے گا اور یہ ناممکن ہو گا کہ کسی پر ظلم ہو اور اُسے بے گناہ سزا مل جائے یا جرم سے زیادہ سزا مل جائے۔ نیز مجرم کے لئے بھ
Din means, recompense or requital; judgment or reckoning; dominion or government; obedience; religion, etc. (Lane).
The four attributes of God, viz. "Lord of all the worlds", "Gracious", "Merciful" and "Master of the Day of Judgment" are fundamental attributes. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned throws light on how God manifests His attributes to man. The attribute Rabbul-‘Alamin (Lord of all the worlds) signifies that with the creation of man, God creates the necessary environment for his spiritual progress and development. The attribute, Ar-Rahman (The Gracious), comes into operation next and through it God, so to speak, hands over to man the means and material, required for his moral and spiritual advancement. And when man has made proper use of the means thus granted
7:159; 48:15.
51:13; 74:47; 82:18, 19; 83:7.
Important Words:
مالك (Master) is derived from ملك.They say ملك الشیء meaning: he owned the thing and possessed the right of doing with it what he liked. ملك القوم means: he gained complete dominion over the people. ملك (malak) which, according to some authorities, is derived from the same root, means 'an angel.' ملك (malik) means: king or ruler. مالك means: master or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).
یوم (Day) means (1) time absolutely, whether day or night, short or long; (2) day from sunrise till sunset; (3) present time or now; (4) ایام اللّٰه means, God’s favours and punishments (Aqrab & Lane). The Quran says: Verily a day with thy Lord is as a thousand years of what you reckon (22:48). At another place (70:5) the Quran uses the word to indicate fifty thousand years. At yet another place the Quran says: الیوم اکملت لکم دینکم i.e. Now have I perfected your religion for you (5:4). Here الیوم simply means 'now.'
دین (Judgement) is derived from دان. They say دانه meaning: he rewarded or recompensed him; he became his master and set him to any task he liked; he judged him; he obeyed him. دان بالاسلام means: he adopted Islam as his religion (Aqrab). Thus the word دین is used in several different senses, e.g. (1) recompense or requital; (2) judgement or reckoning; (3) dominion or government; (4) obedience; (5) religion (Lane). The word has been used in the Quran in all these different senses: see 37:54; 24:3; 12:77; 5:4; 4:126.
Commentary:
Generally, this verse is understood to mean that God is the Master of the Day of Judgement. But it has a wider significance; for although the last and the perfect reckoning will take place on the Day of Judgement, the process of requital is going on even in this life. In its wider significance, therefore, the verse would mean that God, Master of the Day of Judgement, is also Master of the period and process of reckoning in this life as well as in the next. There is, however, one difference. In this life human actions are often also judged and rewarded by other men—kings, rulers, superiors, etc.; and there is, therefore, always the possibility of error. On the Day of Judgement, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, and no undue rewards. The verse points out that in spite of the fact that God is the Master of the time of requital, both in this world and the world to come, He has been spoken of in this verse as the Master of the Day of Judgement so that it may be emphasized that on the Day of Judgement He will be the Sole Master.
The use of the word مالك (Master) in the verse is also intended to point to the fact that God is not like a judge who is bound to give his judgement strictly in accordance with a prescribed law. But, being Master, He can forgive and show mercy wherever and in whatever manner He may like.
The use of the word "Master" thus serves a twofold purpose. On the one hand, it encourages a person who has, in a moment of weakness, committed a sin, not to despair because God, being his Master, has the power to forgive. On the other hand, it serves as a warning against taking undue advantage of God’s mercy. For if as God, the Master could, and no doubt would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man’s spiritual progress and development.
The four attributes of God, i.e. (1) رب العالمین (Lord of all the worlds); (2) الرحمن (Gracious); (3) الرحیم (Merciful) and (4) مالك یوم الدین (Master of the Day of Judgement) mentioned in verses 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of رب العالمین (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute of الرحمن (Gracious) comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of الرحیم (Merciful) comes in to reward his works. Last of all, the attribute of مالك یوم الدین (Master of the Day of Judgement) produces the final and collective result of man’s labour; and the process finds consummation in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man.
On the other hand, when man begins to ascend towards God, the process is reversed. In this process, man, first of all, becomes the manifestation of the attribute of مالك (Master); he begins to manifest in himself the attribute of عدل or justice, tempering it with mercy and forgiveness. Having developed in his person the attribute of مالك, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of الرحیم i.e. he begins to reward the actions of men liberally and generously. This is the stage which is termed احسان or beneficence. The next stage relates to the attribute of الرحمن. Here the sphere of man’s beneficence becomes widespread; his goodness extends to believers and un-believers alike—he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been termed ایتاء ذی القربی i.e. doing good to others as one would do to one’s near relatives. Then comes the attribute of رب العالمین which marks the highest stage of man’s spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for, but desires the good of the whole world, and begins to use his God-given powers for the achievement of this great end. This is the philosophy of ھبوط and صعود i.e. the process of Descent and Ascent which has been so beautifully described in these three short verses.
a
51:13; 74:47; 82:18, 19; 83:7.
b
48:15.
10
مٰلِك (Malik) 的意思是: 主人, 或对一事物拥有所有权者并有权按他的意思对待与处理它者 (Aqrab)。
安拉的这四个常德, 即 “所有世界的养主”, “无限博爱的主”, “永久仁慈的主” 与 “赏罚日子的主” 是基本常德。其他常德仅阐明和作为这四种常德的一种解释。这四大常德像是万能的安拉的宝座坐落在它们之上的四根大支柱。
上述四大常德排列的次序清楚地显示了安拉如何对人类表示他的常德。رَبُّ الْعٰلَمِيْن (所有世界的养主) 这一常德意为安拉创造了人类, 随即创造人类精神进步与发展所需的环境。اَلرَّحْمٰن (无限博爱的主) 这一常德接着就开始出现, 通过这一常德, 可以这么说, 安拉授给人类道德与精神发展所需的手段后, اَلرَّحِيْم (永久仁慈的主) 开始行动来对他们的行为作出报答。最后, مٰلِكِ يَومِ الدِّيْن (赏罚日子的主) 产生人类劳动最后与总合的结果; 这一过程就完成了。虽然最终与完美的结算将会在后世赏罚时候发生, 但赏罚的过程即使在今生已在进行, 其区别是: 在今生人类的行动经常由其他人、帝王、统治者等等来判断与报答; 因此总会有错误的可能性。可是在后世的赏罚日, 安拉的统治是全部的与绝对的, 报答之权完全掌握在安拉的手中。不会有错误, 不会有不当的惩罚或酬报。“主” 这个词的使用, 也是想说明这样一个事实: 主不像一个法官那样必须严格依照一条规定的法律作出他的判决。做为主, 他能在任何地方并且以他所喜爱的任何方式宽恕和赐予慈悲。اَلدِّيْن (Ad-Din) 的意义如果作为 “宗教” 解, “宗教时代的主” 这句话就意指在一门真实的宗教被揭示时, 人类目睹安拉的权能与旨意非凡的表现, 而且当这门宗教衰落时, 宇宙看来似乎在机械性地运行着, 没有一个创造者或主宰的控制或调节管理。
8
اَلدِّيْن (Ad-Din) 的意思是: 报酬或报答; 审判或清算; 统治或管辖; 服从; 宗教等(Lane)。
9
يَوْم (Yaum) 的意思是: 绝对的时间; 从日出至日落的一天; 现时 (Aqrab)。
1
مٰلِکِ یَوْمِ الدِّیْنِ ۔ اللہ تعالیٰ جزا سزا کے وقت کا مالک ہے۔اِن معنوں کے رو سے اس آیت کی یہ تشریح ہو گی کہ اللہ تعالیٰ قیامت کے دن کا مالک ہے۔ یعنی اس دن جزا سزا میں کسی اور کا دخل نہ ہو گا بلکہ جزاسزا صرف اللہ تعالیٰ کی طرف سے ملے گی۔ اِس طرح اس دنیا اور اگلے جہان کے نتائج میں فرق بتایا ہے کہ اس دنیا میں تو اچھے بُرے افعال کی جزاسزا انسانوں کے ذریعہ سے بھی ملتی ہے اور اس میں لوگوں سے غلطی بھی ہو جاتی ہے‘ مگر قیامت کے دن صرف اللہ تعالیٰ ہی جزاسزا دے گا اور یہ ناممکن ہو گا کہ کسی پر ظلم ہو اور اُسے بے گناہ سزا مل جائے یا جرم سے زیادہ سزا مل جائے۔ نیز مجرم کے لئے بھ
a
7:159; 48:15.
b
51:13; 74:47; 82:18, 19; 83:7.
4
Important Words:
مالك (Master) is derived from ملك.They say ملك الشیء meaning: he owned the thing and possessed the right of doing with it what he liked. ملك القوم means: he gained complete dominion over the people. ملك (malak) which, according to some authorities, is derived from the same root, means 'an angel.' ملك (malik) means: king or ruler. مالك means: master or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).
یوم (Day) means (1) time absolutely, whether day or night, short or long; (2) day from sunrise till sunset; (3) present time or now; (4) ایام اللّٰه means, God’s favours and punishments (Aqrab & Lane). The Quran says: Verily a day with thy Lord is as a thousand years of what you reckon (22:48). At another place (70:5) the Quran uses the word to indicate fifty thousand years. At yet another place the Quran says: الیوم اکملت لکم دینکم i.e. Now have I perfected your religion for you (5:4). Here الیوم simply means 'now.'
دین (Judgement) is derived from دان. They say دانه meaning: he rewarded or recompensed him; he became his master and set him to any task he liked; he judged him; he obeyed him. دان بالاسلام means: he adopted Islam as his religion (Aqrab). Thus the word دین is used in several different senses, e.g. (1) recompense or requital; (2) judgement or reckoning; (3) dominion or government; (4) obedience; (5) religion (Lane). The word has been used in the Quran in all these different senses: see 37:54; 24:3; 12:77; 5:4; 4:126.
Commentary:
Generally, this verse is understood to mean that God is the Master of the Day of Judgement. But it has a wider significance; for although the last and the perfect reckoning will take place on the Day of Judgement, the process of requital is going on even in this life. In its wider significance, therefore, the verse would mean that God, Master of the Day of Judgement, is also Master of the period and process of reckoning in this life as well as in the next. There is, however, one difference. In this life human actions are often also judged and rewarded by other men—kings, rulers, superiors, etc.; and there is, therefore, always the possibility of error. On the Day of Judgement, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, and no undue rewards. The verse points out that in spite of the fact that God is the Master of the time of requital, both in this world and the world to come, He has been spoken of in this verse as the Master of the Day of Judgement so that it may be emphasized that on the Day of Judgement He will be the Sole Master.
The use of the word مالك (Master) in the verse is also intended to point to the fact that God is not like a judge who is bound to give his judgement strictly in accordance with a prescribed law. But, being Master, He can forgive and show mercy wherever and in whatever manner He may like.
The use of the word "Master" thus serves a twofold purpose. On the one hand, it encourages a person who has, in a moment of weakness, committed a sin, not to despair because God, being his Master, has the power to forgive. On the other hand, it serves as a warning against taking undue advantage of God’s mercy. For if as God, the Master could, and no doubt would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man’s spiritual progress and development.
The four attributes of God, i.e. (1) رب العالمین (Lord of all the worlds); (2) الرحمن (Gracious); (3) الرحیم (Merciful) and (4) مالك یوم الدین (Master of the Day of Judgement) mentioned in verses 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of رب العالمین (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute of الرحمن (Gracious) comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of الرحیم (Merciful) comes in to reward his works. Last of all, the attribute of مالك یوم الدین (Master of the Day of Judgement) produces the final and collective result of man’s labour; and the process finds consummation in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man.
On the other hand, when man begins to ascend towards God, the process is reversed. In this process, man, first of all, becomes the manifestation of the attribute of مالك (Master); he begins to manifest in himself the attribute of عدل or justice, tempering it with mercy and forgiveness. Having developed in his person the attribute of مالك, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of الرحیم i.e. he begins to reward the actions of men liberally and generously. This is the stage which is termed احسان or beneficence. The next stage relates to the attribute of الرحمن. Here the sphere of man’s beneficence becomes widespread; his goodness extends to believers and un-believers alike—he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been termed ایتاء ذی القربی i.e. doing good to others as one would do to one’s near relatives. Then comes the attribute of رب العالمین which marks the highest stage of man’s spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for, but desires the good of the whole world, and begins to use his God-given powers for the achievement of this great end. This is the philosophy of ھبوط and صعود i.e. the process of Descent and Ascent which has been so beautifully described in these three short verses.
c
48:15.d
51:13; 74:47; 82:18, 19; 83:7.10
Din means, recompense or requital; judgment or reckoning; dominion or government; obedience; religion, etc. (Lane).
The four attributes of God, viz. "Lord of all the worlds", "Gracious", "Merciful" and "Master of the Day of Judgment" are fundamental attributes. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.
The order in which these four attributes have been mentioned throws light on how God manifests His attributes to man. The attribute Rabbul-‘Alamin (Lord of all the worlds) signifies that with the creation of man, God creates the necessary environment for his spiritual progress and development. The attribute, Ar-Rahman (The Gracious), comes into operation next and through it God, so to speak, hands over to man the means and material, required for his moral and spiritual advancement. And when man has made proper use of the means thus granted
8
Malik means, master, or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).9
Yaum means, time absolutely; day from sunrise to sunset; present time (Aqrab).قُلِ اللّٰہُمَّ مٰلِکَ الۡمُلۡکِ تُؤۡتِی الۡمُلۡکَ مَنۡ تَشَآءُ وَتَنۡزِعُ الۡمُلۡکَ مِمَّنۡ تَشَآءُ وَتُعِزُّ مَنۡ تَشَآءُ وَتُذِلُّ مَنۡ تَشَآءُ ۖ بِیَدِکَ الۡخَیۡرُ ۖ اِنَّکَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
2:285; 5:19, 41; 35:14; 40:17; 48:15.
2:285; 5:19, 41; 35:14; 40:17; 48:15.
See next verse for explanation of this verse.
2:285; 5:19, 41; 35:14; 40:17; 48:15.
See under next verse.
b
2:285; 5:19, 41; 35:14; 40:17; 48:15.
a
2:285; 5:19, 41; 35:14; 40:17; 48:15.
317A
See under next verse.
b
2:285; 5:19, 41; 35:14; 40:17; 48:15.
392
See next verse for explanation of this verse.
اَوَلَمۡ یَرَوۡا اَنَّا خَلَقۡنَا لَہُمۡ مِّمَّا عَمِلَتۡ اَیۡدِیۡنَاۤ اَنۡعٰمًا فَہُمۡ لَہَا مٰلِکُوۡنَ
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
3261
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
2462
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
وَنَادَوۡا یٰمٰلِکُ لِیَقۡضِ عَلَیۡنَا رَبُّکَ ۖ قَالَ اِنَّکُمۡ مّٰکِثُوۡنَ
مَالِك (Malik) 的意思是管掌, 通常被认为是主管火狱的天使。
Malik, meaning master, is generally considered to be the angel in charge of Hell.
Commentary:
مالک literally meaning master, is generally considered to be the angel in charge of Hell.
1232
مَالِك (Malik) 的意思是管掌, 通常被认为是主管火狱的天使。
3690
Commentary:
مالک literally meaning master, is generally considered to be the angel in charge of Hell.
2687
Malik, meaning master, is generally considered to be the angel in charge of Hell.
۞ قَالَتِ الۡاَعۡرَابُ اٰمَنَّا ۖ قُل لَّمۡ تُؤۡمِنُوۡا وَلٰکِنۡ قُوۡلُوۡۤا اَسۡلَمۡنَا وَلَمَّا یَدۡخُلِ الۡاِیۡمٰنُ فِیۡ قُلُوۡبِکُمۡ ۖ وَاِنۡ تُطِیۡعُوا اللّٰہَ وَرَسُوۡلَہٗ لَا یَلِتۡکُمۡ مِّنۡ اَعۡمٰلِکُمۡ شَیۡـًٔا ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
1281
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
1
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
3852
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
2798
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.