یَدۡعُ
Appears 39 times in Quran
Derived Words (16)
Words derived from the stem "یَدۡعُ".
- He calls
- He calls on
- pray
- inviting them
- calls you
- He calls you
- He will call you
- was calling out to you
- praying to Him
- pray for before
- And man asks
- and let him call
- which they call on
- calls thee
- but those on whom they call
- Then let him call
- and they called on Us
Occurrences in Quran
Found 39 verses containing "یَدۡعُ".
وَلَا تَنۡکِحُوا الۡمُشۡرِکٰتِ حَتّٰی یُؤۡمِنَّ ۚ وَلَاَمَۃٌ مُّؤۡمِنَۃٌ خَیۡرٌ مِّنۡ مُّشۡرِکَۃٍ وَّلَوۡ اَعۡجَبَتۡکُمۡ ۗ وَلَا تُنۡکِحُوا الۡمُشۡرِکِیۡنَ حَتّٰی یُؤۡمِنُوۡا ۚ وَلَعَبۡدٌ مُّؤۡمِنٌ خَیۡرٌ مِّنۡ مُّشۡرِکٍ وَّلَوۡ اَعۡجَبَکُمۡ ۗ اُولٰٓئِکَ یَدۡعُوۡنَ اِلَی النَّارِ ۖ وَاللّٰہُ یَدۡعُوۡۤا اِلَی الۡجَنَّۃِ وَالۡمَغۡفِرَۃِ بِاِذۡنِہٖ ۖ وَیُبَیِّنُ اٰیٰتِہٖ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
60:11.
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
60:11.
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
60:11.
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
1
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
2
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
a
60:11.
228
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
267
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
۞ اِذۡ تُصۡعِدُوۡنَ وَلَا تَلۡوٗنَ عَلٰۤی اَحَدٍ وَّالرَّسُوۡلُ یَدۡعُوۡکُمۡ فِیۡۤ اُخۡرٰٮکُمۡ فَاَثٰبَکُمۡ غَمًّۢا بِغَمٍّ لِّکَیۡلَا تَحۡزَنُوۡا عَلٰی مَا فَاتَکُمۡ وَلَا مَاۤ اَصٰبَکُمۡ ۗ وَاللّٰہُ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
57:24.
فَاَثَابَکُمْ غَمًّامبِغَمٍّ اس سے مراد یہ ہے کہ جو غم تم کو رسول اللہ صلی اللہ علیہ و سلم کے حکم کو توڑ کر اُحد پہاڑی سے ہٹنے کا تھا اس کی فوراً سزا شکست کی صورت میں دے دی تاکہ نافرمانی کا غم ہلکا ہو جائے کہ خدا تعالیٰ نے اسی وقت سزا دے کر بخش دیا۔ مفسر کہتے ہیں کہ پہلے غم سے مراد صحابہؓ کا شکست پر غم ہے اور دوسرے غم سے مراد رسول کریم صلی اللہ علیہ و سلم کا زخمی ہونا ہے۔ لیکن یہ درست نہیں کیونکہ اس کے یہ معنے ہوتے ہیں کہ صحابہؓ کی غلطی کی سزا رسول کریم صلی اللہ علیہ وسلم کو ملی۔
57:24.
The words refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them fled in confusion in different directions. At first, when they heard that the enemy was coming from behind, they turned back to attack him, but it so happened that at that time a large body of Muslims was also coming from that direction. In the confusion those Muslims were mistaken for the enemy and were attacked. So great was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The Holy Prophet had stationed a party of archers at the hill. They abandoned their positions prematurely, thinking that the battle had been won. Consequently, the victory which was almost within the grasp of the Muslims became converted into a near defeat. It naturally caused a sorrow to them. This was the first sorrow. The second or the later sorrow was that which they felt at the unfounded report of the death of the Holy Prophet. God so designed that the sorrow pertaining to the unfounded report of the Prophet’s death (the later sorrow) should come after the sorrow of the reverse which the Muslims had suffered (the first sorrow), in order that the later sorrow should remove the effect of the former sorrow at seeing that the Holy Prophet was safe. The words Ghammam bi-Ghammin also mean, sorrow upon sorrow.
The words "what escaped you" signify, the victory which was almost within the grasp of the Muslims and "what befell you" signify the reverse they suffered and the loss of Muslims killed.
57:24.
Important Words:
تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).
اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.
Commentary:
The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.
The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.
The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.
The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.
The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.
c
57:24.
2
فَاَثَابَکُمْ غَمًّامبِغَمٍّ اس سے مراد یہ ہے کہ جو غم تم کو رسول اللہ صلی اللہ علیہ و سلم کے حکم کو توڑ کر اُحد پہاڑی سے ہٹنے کا تھا اس کی فوراً سزا شکست کی صورت میں دے دی تاکہ نافرمانی کا غم ہلکا ہو جائے کہ خدا تعالیٰ نے اسی وقت سزا دے کر بخش دیا۔ مفسر کہتے ہیں کہ پہلے غم سے مراد صحابہؓ کا شکست پر غم ہے اور دوسرے غم سے مراد رسول کریم صلی اللہ علیہ و سلم کا زخمی ہونا ہے۔ لیکن یہ درست نہیں کیونکہ اس کے یہ معنے ہوتے ہیں کہ صحابہؓ کی غلطی کی سزا رسول کریم صلی اللہ علیہ وسلم کو ملی۔
a
57:24.
436
Important Words:
تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).
اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.
Commentary:
The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.
The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.
The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.
The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.
The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.
a
57:24.
504
The words refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them fled in confusion in different directions. At first, when they heard that the enemy was coming from behind, they turned back to attack him, but it so happened that at that time a large body of Muslims was also coming from that direction. In the confusion those Muslims were mistaken for the enemy and were attacked. So great was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
505
The Holy Prophet had stationed a party of archers at the hill. They abandoned their positions prematurely, thinking that the battle had been won. Consequently, the victory which was almost within the grasp of the Muslims became converted into a near defeat. It naturally caused a sorrow to them. This was the first sorrow. The second or the later sorrow was that which they felt at the unfounded report of the death of the Holy Prophet. God so designed that the sorrow pertaining to the unfounded report of the Prophet’s death (the later sorrow) should come after the sorrow of the reverse which the Muslims had suffered (the first sorrow), in order that the later sorrow should remove the effect of the former sorrow at seeing that the Holy Prophet was safe. The words Ghammam bi-Ghammin also mean, sorrow upon sorrow.
505A
The words "what escaped you" signify, the victory which was almost within the grasp of the Muslims and "what befell you" signify the reverse they suffered and the loss of Muslims killed.
اِنَّ اللّٰہَ یَعۡلَمُ مَا یَدۡعُوۡنَ مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ ۚ وَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
Commentary:
The words, verily Allah knows…, contain a warning that God is not unaware of the blasphemous practices of idol worshippers and that He will punish them for having enthroned false gods in their hearts.
2968
Commentary:
The words, verily Allah knows…, contain a warning that God is not unaware of the blasphemous practices of idol worshippers and that He will punish them for having enthroned false gods in their hearts.
وَلَا تَسُبُّوا الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ فَیَسُبُّوا اللّٰہَ عَدۡوًۢا بِغَیۡرِ عِلۡمٍ ۗ کَذٰلِکَ زَیَّنَّا لِکُلِّ اُمَّۃٍ عَمَلَہُمۡ ثُمَّ اِلٰی رَبِّہِمۡ مَّرۡجِعُہُمۡ فَیُنَبِّئُہُمۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
c
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
451
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
452
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
1
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
a
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
850
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
d
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
894
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
895
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
وَلَا تَطۡرُدِ الَّذِیۡنَ یَدۡعُوۡنَ رَبَّہُمۡ بِالۡغَدٰوۃِ وَالۡعَشِیِّ یُرِیۡدُوۡنَ وَجۡہَہٗ ۖ مَا عَلَیۡکَ مِنۡ حِسَابِہِمۡ مِّنۡ شَیۡءٍ وَّمَا مِنۡ حِسَابِکَ عَلَیۡہِمۡ مِّنۡ شَیۡءٍ فَتَطۡرُدَہُمۡ فَتَکُوۡنَ مِنَ الظّٰلِمِیۡنَ
11:30.
18:29.
Wajh means, pleasure; countenance; the thing itself (2:113).
11:30.
18:29.
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
c
11:30.
d
18:29.
a
11:30.
b
18:29.
798
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
e
11:30.
f
18:29.
852
Wajh means, pleasure; countenance; the thing itself (2:113).
وَاِذَا قِیۡلَ لَہُمُ اتَّبِعُوۡا مَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا بَلۡ نَتَّبِعُ مَا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۚ اَوَلَوۡ کَانَ الشَّیۡطٰنُ یَدۡعُوۡہُمۡ اِلٰی عَذَابِ السَّعِیۡرِ
5:105; 10:79; 21:54.
5:105; 10:79; 21:54.
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
5:105; 10:79; 21:54.
Commentary:
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
a
5:105; 10:79; 21:54.
a
5:105; 10:79; 21:54.
3048
Commentary:
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
c
5:105; 10:79; 21:54.
2312
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
ذٰلِکَ بِاَنَّ اللّٰہَ ہُوَ الۡحَقُّ وَاَنَّ مَا یَدۡعُوۡنَ مِنۡ دُوۡنِہِ الۡبٰطِلُ وَاَنَّ اللّٰہَ ہُوَ الۡعَلِیُّ الۡکَبِیۡرُ
بَاطِلٌ کے معنے جھوٹے کے بھی ہیں اور تباہ ہونے والے کے بھی۔ چونکہ یہ حقّ کے مقابلہ کا لفظ ہے‘ اس لئے باطل کے ہم نے وہی دونوں معنے کیے ہیں جو حقّ کے مقابل کے ہیں۔
Commentary:
The verse means to say that the whole phenomenon of the creation of universe and the laws that govern it and also those that determine the rise and fall of nations lead to but one conclusion that Allah is the Only True God, and that all else is false and perishable.
2
بَاطِلٌ کے معنے جھوٹے کے بھی ہیں اور تباہ ہونے والے کے بھی۔ چونکہ یہ حقّ کے مقابلہ کا لفظ ہے‘ اس لئے باطل کے ہم نے وہی دونوں معنے کیے ہیں جو حقّ کے مقابل کے ہیں۔
3054
Commentary:
The verse means to say that the whole phenomenon of the creation of universe and the laws that govern it and also those that determine the rise and fall of nations lead to but one conclusion that Allah is the Only True God, and that all else is false and perishable.
وَاللّٰہُ یَقۡضِیۡ بِالۡحَقِّ ۖ وَالَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِہٖ لَا یَقۡضُوۡنَ بِشَیۡءٍ ۗ اِنَّ اللّٰہَ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ
13:15; 35:14.
c
13:15; 35:14.
تَتَجَافٰی جُنُوۡبُہُمۡ عَنِ الۡمَضَاجِعِ یَدۡعُوۡنَ رَبَّہُمۡ خَوۡفًا وَّطَمَعًا وَّمِمَّا رَزَقۡنٰہُمۡ یُنۡفِقُوۡنَ
21:91.
21:91.
Important Words:
تتجافی (keep away) is derived from جفا which means, it did not cleave to its place. They say جفا الرجل i.e. he turned away, shunned or avoided or he withdrew to a distance, from the man. جفت المرأة ولدھا means, the woman neglected her child. جفا جنبه عن الفرش او تجافی عنه means, his side was restless on the bed; his side did not cleave to its place on the bed; his side became removed or withdrawn from it (Lane & Aqrab).
a
21:91.
c
21:91.3067A
Important Words:
تتجافی (keep away) is derived from جفا which means, it did not cleave to its place. They say جفا الرجل i.e. he turned away, shunned or avoided or he withdrew to a distance, from the man. جفت المرأة ولدھا means, the woman neglected her child. جفا جنبه عن الفرش او تجافی عنه means, his side was restless on the bed; his side did not cleave to its place on the bed; his side became removed or withdrawn from it (Lane & Aqrab).
b
21:91.
وَضَلَّ عَنۡہُمۡ مَّا کَانُوۡا یَدۡعُوۡنَ مِنۡ قَبۡلُ ۖ وَظَنُّوۡا مَا لَہُمۡ مِّنۡ مَّحِیۡصٍ
40:75.
40:75.
40:75.
Important Words:
مـحیص (place of escape) is derived from حاص. They say حاص عن الحق i.e. he deviated from the truth. حاص عن الشیء means, he turned away from the thing and became safe from it. مـحیص means, a place from which one turns away or aside; to which one flees; a place of refuge. ماعنه مـحیص means, there is no refuge from it (Lane & Aqrab).
c
40:75.
a
40:75.
3596
Important Words:
مـحیص (place of escape) is derived from حاص. They say حاص عن الحق i.e. he deviated from the truth. حاص عن الشیء means, he turned away from the thing and became safe from it. مـحیص means, a place from which one turns away or aside; to which one flees; a place of refuge. ماعنه مـحیص means, there is no refuge from it (Lane & Aqrab).
b
40:75.