یَکُوۡنَ
Appears 16 times in Quran
Derived Words (11)
Words derived from the stem "یَکُوۡنَ".
- so that the Messenger may be a witness
- and religion is
- and religion is freely professed
- that there may be no
- and the Messenger of God may be
- and if two men be not available
- that he might be
- that he may be
- that he might become
- so that both of them may become
- and that he might be
- be
- have
- is
- it be
- it may
- may be
- should be
- would have all become
- so that people may have no
- that people may have no
Occurrences in Quran
Found 16 verses containing "یَکُوۡنَ".
وَکَذٰلِکَ جَعَلۡنٰکُمۡ اُمَّۃً وَّسَطًا لِّتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ وَیَکُوۡنَ الرَّسُوۡلُ عَلَیۡکُمۡ شَہِیۡدًا ۗ وَمَا جَعَلۡنَا الۡقِبۡلَۃَ الَّتِیۡ کُنۡتَ عَلَیۡہَاۤ اِلَّا لِنَعۡلَمَ مَنۡ یَّتَّبِعُ الرَّسُوۡلَ مِمَّنۡ یَّنۡقَلِبُ عَلٰی عَقِبَیۡہِ ۚ وَاِنۡ کَانَتۡ لَکَبِیۡرَۃً اِلَّا عَلَی الَّذِیۡنَ ہَدَی اللّٰہُ ۗ وَمَا کَانَ اللّٰہُ لِیُضِیۡعَ اِیۡمٰنَکُمۡ ۚ اِنَّ اللّٰہَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ
3:111.
22:79.
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
3:111.
22:79.
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
3:111.
22:79.
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
d
3:111.
e
22:79.
88
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
89
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
90
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
91
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
a
3:111.
b
22:79.
150
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
b
3:111.
c
22:79.
160
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
161
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
162
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
163
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
وَمِنۡ حَیۡثُ خَرَجۡتَ فَوَلِّ وَجۡہَکَ شَطۡرَ الۡمَسۡجِدِ الۡحَرَامِ ۚ وَحَیۡثُ مَا کُنۡتُمۡ فَوَلُّوۡا وُجُوۡہَکُمۡ شَطۡرَہٗ لِئَلَّا یَکُوۡنَ لِلنَّاسِ عَلَیۡکُمۡ حُجَّۃٌ اِلَّا الَّذِیۡنَ ظَلَمُوۡا مِنۡہُمۡ فَلَا تَخۡشَوۡہُمۡ وَاخۡشَوۡنِیۡ وَلِاُتِمَّ نِعۡمَتِیۡ عَلَیۡکُمۡ وَلَعَلَّکُمۡ تَہۡتَدُوۡنَ
2:145, 150.
5:4.
5:4; 12:7.
这话的意思是, 夺下麦加, 安拉对穆斯林的恩惠就可完全了, 因为这意味着对全阿拉伯半岛的征服,从而使数千人成为伊斯兰教信者。这一结果充分地证明了上述预言; 因为征服麦加之后很快就有千万阿拉伯人皈依伊斯兰教。为什么征服麦加之后接着就有阿拉伯人普遍参加伊斯兰教, 另一原因是, 尽管阿拉伯人不信奉启示经书, 可是伊布拉欣的预言是他们 (阿拉伯人) 所知道的, 这个预言是:麦加不会被任何假先知的追随者征服, 而任何企图征服它的人会遭到毁灭。就在最近, 他们从阿比西尼亚侵略者阿布拉哈及其强大军队的不可思议地毁灭, 就看到了这预言实现的显著证明。
穆斯林还有责任不得忽视征服麦加的这一最高目标。
“以免人们再有反对你们的议论。” 这句话的意思是指, 如果穆斯林不能征服麦加, 伊斯兰教的敌人会很合理地提出异议, 说穆圣没有完成伊布拉欣的祈祷 (2:130), 因此他不能自称为主许的先知。而且, 穆斯林受命在祈祷时把脸转向的禁寺在异教的麦加人控制下是充满着偶像的。假如这些偶像依然留在天房内的话, 穆斯林会受到崇拜偶像的指责。如果在原来只拜一个安拉的禁寺内清除了偶像的话, 这种反对意见就会得到有效的答复了。因此在以天房取代耶路撒冷的圣寺作为朝向的指令之后, 接着而来的自然是征服麦加的命令。
اس جگہ عام مسلمانوں کا ذکر ہے جو لڑائی کے دائرہ سے باہر تھے اور انہیں کہا گیا ہے کہ جو مسلمان جہاد میں پھنس گئے ہیں ان کا کام یہ ہے کہ جہاں سے بھی لڑائی کے لئے نکلیں فتحِ بیت اللہ کو اپنا مطمحِ نظر بنائیں اور وہ مسلمان جو دائرۂِ جنگ سے باہر ہیں ان کا کام یہ ہے کہ وہ خانہ کعبہ کی طرف منہ کرکے نماز پڑھا کریں اور ہمیشہ اپنی توجہ اور دعائیں اس بارہ میں جاری رکھیں کہ خداتعالیٰ بیت اللہ کو پھر ہمارے سپرد کر دے۔
یعنی اگر تم مکہ فتح نہیں کرو گے تو دشمن کا تم پر الزام رہے گا۔ لیکن اگر محمد رسول اللہ صلی اللہ علیہ وسلم اپنی جنگوں کا رخ فتح بیت اللہ کی طرف رکھیں گے اور دوسرے مسلمان بھی نمازوں اور دعاؤں میں اس کا خیال رکھیں گے تو بیت اللہ فتح ہو جائے گا اور کفار اور یہود کا مسلمانوں پر کوئی الزام نہیں رہے گا۔
2:145, 150.
5:4.
5:4; 12:7.
The Muslims were also enjoined never to lose sight of the supreme objective of conquering Mecca.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam that the Holy Prophet had not fulfilled the prayer of Abraham (2:130), and, therefore, he could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces in Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had remained in the Ka‘bah, the Muslims would have been accused of worshipping them. This objection could only be effectively answered if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple of Jerusalem as the Qiblah was naturally followed by the injunction about the conquest of Mecca.
The words mean that with the taking of Mecca God’s favour on the Muslims would become complete, for it would mean the subjugation of all Arabia and the entering of thousands of men into the fold of Islam. The result amply justified the above prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction, was known to them. They had only recently seen a remarkable illustration of the fulfilment of that prophecy in the miraculous destruction of the Abyssinian invader, Abraha, and his powerful army.
2:145, 150.
5:4.
5:4; 12:7.
Commentary:
The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.
The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.
It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.
Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.
In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.
b
2:145, 150.
c
5:4.
d
5:4; 12:7.
100
这话的意思是, 夺下麦加, 安拉对穆斯林的恩惠就可完全了, 因为这意味着对全阿拉伯半岛的征服,从而使数千人成为伊斯兰教信者。这一结果充分地证明了上述预言; 因为征服麦加之后很快就有千万阿拉伯人皈依伊斯兰教。为什么征服麦加之后接着就有阿拉伯人普遍参加伊斯兰教, 另一原因是, 尽管阿拉伯人不信奉启示经书, 可是伊布拉欣的预言是他们 (阿拉伯人) 所知道的, 这个预言是:麦加不会被任何假先知的追随者征服, 而任何企图征服它的人会遭到毁灭。就在最近, 他们从阿比西尼亚侵略者阿布拉哈及其强大军队的不可思议地毁灭, 就看到了这预言实现的显著证明。
98
穆斯林还有责任不得忽视征服麦加的这一最高目标。
99
“以免人们再有反对你们的议论。” 这句话的意思是指, 如果穆斯林不能征服麦加, 伊斯兰教的敌人会很合理地提出异议, 说穆圣没有完成伊布拉欣的祈祷 (2:130), 因此他不能自称为主许的先知。而且, 穆斯林受命在祈祷时把脸转向的禁寺在异教的麦加人控制下是充满着偶像的。假如这些偶像依然留在天房内的话, 穆斯林会受到崇拜偶像的指责。如果在原来只拜一个安拉的禁寺内清除了偶像的话, 这种反对意见就会得到有效的答复了。因此在以天房取代耶路撒冷的圣寺作为朝向的指令之后, 接着而来的自然是征服麦加的命令。
2
اس جگہ عام مسلمانوں کا ذکر ہے جو لڑائی کے دائرہ سے باہر تھے اور انہیں کہا گیا ہے کہ جو مسلمان جہاد میں پھنس گئے ہیں ان کا کام یہ ہے کہ جہاں سے بھی لڑائی کے لئے نکلیں فتحِ بیت اللہ کو اپنا مطمحِ نظر بنائیں اور وہ مسلمان جو دائرۂِ جنگ سے باہر ہیں ان کا کام یہ ہے کہ وہ خانہ کعبہ کی طرف منہ کرکے نماز پڑھا کریں اور ہمیشہ اپنی توجہ اور دعائیں اس بارہ میں جاری رکھیں کہ خداتعالیٰ بیت اللہ کو پھر ہمارے سپرد کر دے۔
3
یعنی اگر تم مکہ فتح نہیں کرو گے تو دشمن کا تم پر الزام رہے گا۔ لیکن اگر محمد رسول اللہ صلی اللہ علیہ وسلم اپنی جنگوں کا رخ فتح بیت اللہ کی طرف رکھیں گے اور دوسرے مسلمان بھی نمازوں اور دعاؤں میں اس کا خیال رکھیں گے تو بیت اللہ فتح ہو جائے گا اور کفار اور یہود کا مسلمانوں پر کوئی الزام نہیں رہے گا۔
a
2:145, 150.
b
5:4.
c
5:4; 12:7.
157
Commentary:
The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.
The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.
It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.
Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.
In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.
a
2:145, 150.
b
5:4.
c
5:4; 12:7.
174
The Muslims were also enjoined never to lose sight of the supreme objective of conquering Mecca.
175
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam that the Holy Prophet had not fulfilled the prayer of Abraham (2:130), and, therefore, he could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces in Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had remained in the Ka‘bah, the Muslims would have been accused of worshipping them. This objection could only be effectively answered if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple of Jerusalem as the Qiblah was naturally followed by the injunction about the conquest of Mecca.
176
The words mean that with the taking of Mecca God’s favour on the Muslims would become complete, for it would mean the subjugation of all Arabia and the entering of thousands of men into the fold of Islam. The result amply justified the above prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction, was known to them. They had only recently seen a remarkable illustration of the fulfilment of that prophecy in the miraculous destruction of the Abyssinian invader, Abraha, and his powerful army.
وَقٰتِلُوۡہُمۡ حَتّٰی لَا تَکُوۡنَ فِتۡنَۃٌ وَّیَکُوۡنَ الدِّیۡنُ لِلّٰہِ ۖ فَاِنِ انۡتَہَوۡا فَلَا عُدۡوٰنَ اِلَّا عَلَی الظّٰلِمِیۡنَ
8:40.
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
这四节经文 (191－194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
8:40.
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
8:40; See 2:191.
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
129
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
130
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
131
这四节经文 (191－194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
4
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
a
8:40; See 2:191.
200
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
222
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
223
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
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.
رُّسُلًا مُّبَشِّرِیۡنَ وَمُنۡذِرِیۡنَ لِئَلَّا یَکُوۡنَ لِلنَّاسِ عَلَی اللّٰہِ حُجَّۃٌۢ بَعۡدَ الرُّسُلِ ۚ وَکَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا
2:214; 6:49; 17:106; 18:57.
The words, bearers of glad tidings and Warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and are warners of impending misery and afflictions for those who reject them.
God sends His Messengers so that the people, on being punished, should have no excuse to say that no Warner was sent to them to point to their evil deeds and to warn them (20:135).
2:214; 6:49; 17:106; 18:57.
Commentary:
The words, bearers of glad tidings and warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and they are warners of impending misery and afflictions for those who reject them. When the people of the world are sunk deep in iniquity, God raises among them a Messenger who warns them of the impending punishment and calls upon them to repent because "We never punish until We have sent a Messenger" (17:16).
God sends His Messengers so that the people, on being punished, might have no excuse to say that no warner was sent to them to point out to them their evil deeds and warn them of the impending visitation—an excuse depicted in the words: Our Lord, wherefore didst Thou not send to us a Messenger that we might have followed Thy commandments (20:135).
a
2:214; 6:49; 17:106; 18:57.
363
“报喜讯和传警告的” 这一句, 指出安拉的使者有两个主要职能。他们是报喜的人, 向接受报喜的人报喜, 许诺给他们今世的繁荣和后世的极乐幸福；向拒绝自己的人报警, 告诉他们即将来临的苦难与折磨。
364
安拉派遣使者, 使那些受惩罚的人没有任何借口, 不能说为什么没有派警告者到他们那里去指出他们的罪行并警告他们。(20:135)
a
2:214; 6:49; 17:106; 18:57.
629
Commentary:
The words, bearers of glad tidings and warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and they are warners of impending misery and afflictions for those who reject them. When the people of the world are sunk deep in iniquity, God raises among them a Messenger who warns them of the impending punishment and calls upon them to repent because "We never punish until We have sent a Messenger" (17:16).
God sends His Messengers so that the people, on being punished, might have no excuse to say that no warner was sent to them to point out to them their evil deeds and warn them of the impending visitation—an excuse depicted in the words: Our Lord, wherefore didst Thou not send to us a Messenger that we might have followed Thy commandments (20:135).
a
2:214; 6:49; 17:106; 18:57.
708
The words, bearers of glad tidings and Warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and are warners of impending misery and afflictions for those who reject them.
709
God sends His Messengers so that the people, on being punished, should have no excuse to say that no Warner was sent to them to point to their evil deeds and to warn them (20:135).
وَکَذٰلِکَ نُرِیۡۤ اِبۡرٰہِیۡمَ مَلَکُوۡتَ السَّمٰوٰتِ وَالۡاَرۡضِ وَلِیَکُوۡنَ مِنَ الۡمُوۡقِنِیۡنَ
The verse means that God granted Abraham the knowledge of, and an insight into, the natural laws that work in the universe, and of the all- pervading Divine power and control.
Important Words:
ملکوت (kingdom) is derived from ملك i.e. he possessed complete ownership of, and power over. ملکوت means, sovereignty; dominion; great kingdom; power to deal with a thing as one like; the place of holy spirits in the heavens (Aqrab). The word ملکوت is specifically used about the kingdom or dominion of God (Mufradat). See also 1:4.
Commentary:
The word ملکوت (kingdom), as shown above, is peculiar to the dominion of God. Thus the words, And thus did We show Abraham the kingdom of the heavens and the earth, mean, We showed Abraham the power and control which We exercise over every part of the universe. Shihabud-Din Suhrawardi, a great Muslim divine, says in his famous work, the ‘Awariful-Ma‘arif, that when a spiritual wayfarer reaches this stage, i.e. when he is made to witness the sovereignty of God, he is, as it were, spiritually reborn and that no person can be admitted into the presence of God until he has attained this stage. When, however, a man has attained this stage of certainty and conviction, doubt cannot enter his mind, for then he lives in the very presence of God.
821
Important Words:
ملکوت (kingdom) is derived from ملك i.e. he possessed complete ownership of, and power over. ملکوت means, sovereignty; dominion; great kingdom; power to deal with a thing as one like; the place of holy spirits in the heavens (Aqrab). The word ملکوت is specifically used about the kingdom or dominion of God (Mufradat). See also 1:4.
Commentary:
The word ملکوت (kingdom), as shown above, is peculiar to the dominion of God. Thus the words, And thus did We show Abraham the kingdom of the heavens and the earth, mean, We showed Abraham the power and control which We exercise over every part of the universe. Shihabud-Din Suhrawardi, a great Muslim divine, says in his famous work, the ‘Awariful-Ma‘arif, that when a spiritual wayfarer reaches this stage, i.e. when he is made to witness the sovereignty of God, he is, as it were, spiritually reborn and that no person can be admitted into the presence of God until he has attained this stage. When, however, a man has attained this stage of certainty and conviction, doubt cannot enter his mind, for then he lives in the very presence of God.
865
The verse means that God granted Abraham the knowledge of, and an insight into, the natural laws that work in the universe, and of the all- pervading Divine power and control.
وَقٰتِلُوۡہُمۡ حَتّٰی لَا تَکُوۡنَ فِتۡنَۃٌ وَّیَکُوۡنَ الدِّیۡنُ کُلُّہٗ لِلّٰہِ ۚ فَاِنِ انۡتَہَوۡا فَاِنَّ اللّٰہَ بِمَا یَعۡمَلُوۡنَ بَصِیۡرٌ
2:194.
Muslims were enjoined to fight till religious persecution had ceased and men were free to practise the religion of their choice. Islam undoubtedly is the greatest upholder of freedom of conscience (2:194).
2:194.
Commentary:
The verse shows that fighting was to be continued only so long as there was persecution and men were not free to profess the religion they liked. If the opponents of Islam desisted from
fighting, Muslims were also to desist. Islam fought only to defend itself and to establish freedom of conscience. See also 2:194.
The words, Allah is Watchful, imply that Muslims should not feel afraid that the disbelievers may desist only ostensibly and temporarily, and that they may attack the Muslims again when a favourable opportunity offered itself. God was Watchful of all that they do, and He would surely help Muslims, if the disbelievers acted faithlessly towards them.
c
2:194.
547
命令穆斯林战斗到宗教迫害结束以及人们可以自由选择自己的宗教信仰为止。伊斯兰教无疑是良心自由最伟大的支持者。(2:194)
a
2:194.
1128
Commentary:
The verse shows that fighting was to be continued only so long as there was persecution and men were not free to profess the religion they liked. If the opponents of Islam desisted from
fighting, Muslims were also to desist. Islam fought only to defend itself and to establish freedom of conscience. See also 2:194.
The words, Allah is Watchful, imply that Muslims should not feel afraid that the disbelievers may desist only ostensibly and temporarily, and that they may attack the Muslims again when a favourable opportunity offered itself. God was Watchful of all that they do, and He would surely help Muslims, if the disbelievers acted faithlessly towards them.
c
2:194.
1120
Muslims were enjoined to fight till religious persecution had ceased and men were free to practise the religion of their choice. Islam undoubtedly is the greatest upholder of freedom of conscience (2:194).
اَوۡ یَکُوۡنَ لَکَ بَیۡتٌ مِّنۡ زُخۡرُفٍ اَوۡ تَرۡقٰی فِی السَّمَآءِ وَلَنۡ نُّؤۡمِنَ لِرُقِیِّکَ حَتّٰی تُنَزِّلَ عَلَیۡنَا کِتٰبًا نَّقۡرَؤُہٗ ۗ قُلۡ سُبۡحَانَ رَبِّیۡ ہَلۡ کُنۡتُ اِلَّا بَشَرًا رَّسُوۡلًا
اس آیت سے واضح ہے کہ معراج کا معجزہ بھی کفار کے لئے کافی نہ تھا۔ وہ اس پر مصر تھے کہ آسمان پر جانے کو ہم تب مانیں گے جب ایک کتاب بھی آپ اتار کر لائیں‘ جسے ہم خود چھو کر دیکھیں اور پڑھیں ورنہ خالی کہہ دینا کہ میں آسمان پر گیا تھا۔ ہمارے لئے کافی نہ ہوگا۔
یعنی بشر رسول آسمان پر نہیں جا سکتا۔ تعجب ہے مسلمانوں پر جو اس کے باوجود مسیح کو آسمان پر مانتے ہیں حالانکہ قرآن مجید کے مطابق وہ بشر رسول تھا۔
In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God.
Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats.
1
اس آیت سے واضح ہے کہ معراج کا معجزہ بھی کفار کے لئے کافی نہ تھا۔ وہ اس پر مصر تھے کہ آسمان پر جانے کو ہم تب مانیں گے جب ایک کتاب بھی آپ اتار کر لائیں‘ جسے ہم خود چھو کر دیکھیں اور پڑھیں ورنہ خالی کہہ دینا کہ میں آسمان پر گیا تھا۔ ہمارے لئے کافی نہ ہوگا۔
2
یعنی بشر رسول آسمان پر نہیں جا سکتا۔ تعجب ہے مسلمانوں پر جو اس کے باوجود مسیح کو آسمان پر مانتے ہیں حالانکہ قرآن مجید کے مطابق وہ بشر رسول تھا۔
2022
Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats.
1652
In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God.
وَجٰہِدُوۡا فِی اللّٰہِ حَقَّ جِہَادِہٖ ۚ ہُوَ اجۡتَبٰٮکُمۡ وَمَا جَعَلَ عَلَیۡکُمۡ فِی الدِّیۡنِ مِنۡ حَرَجٍ ۚ مِّلَّۃَ اَبِیۡکُمۡ اِبۡرٰہِیۡمَ ۚ ہُوَ سَمّٰٮکُمُ الۡمُسۡلِمِیۡنَ مِنۡ قَبۡلُ وَفِیۡ ہٰذَا لِیَکُوۡنَ الرَّسُوۡلُ شَہِیۡدًا عَلَیۡکُمۡ وَتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ ۚ فَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ وَاعۡتَصِمُوۡا بِاللّٰہِ ہُوَ مَوۡلٰٮکُمۡ ۖ فَنِعۡمَ الۡمَوۡلٰی وَنِعۡمَ النَّصِیۡرُ
9:41.
2:136; 16:124.
2:144; 16:90.
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
9:41.
2:136; 16:124.
2:144; 16:90.
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
9:41.
2:136; 16:124.
2:144; 16:90.
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
878
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
1
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
a
9:41.
b
2:136; 16:124.
c
2:144; 16:90.
2507
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
1976
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
1977
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
1977A
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
تَبَارَکَ الَّذِیۡ نَزَّلَ الۡفُرۡقَانَ عَلٰی عَبۡدِہٖ لِیَکُوۡنَ لِلۡعٰلَمِیۡنَ نَذِیۡرًا
تَبَارَكَ (Tabaraka) 这个单词的意思是,高度地被提升的; 远离一切不净、杂质、瑕疵, 以及一切贬抑的事物; 具有丰富美好的事物的 (6:156和21:51)。«古兰经» 具有这个单词所含的一切素质和特性。它不仅完美无瑕, 而且具备这部给全人类的最后经典所应该具备的所有可以想像得到的绝佳素质, 而且还充分地具备着。
فُرْقَانْ (Furqan) 的意思是, 能区别正确和错误的某一事物; 一项论据、一项证据或一项根据, 因为一项论据或证据可以用来区别正误。它也意指早晨或破晓, 因为破晓能看出昼夜之分。«古兰经» 是杰出的辨明正误的依据。«古兰经» 不同于其他天经并且确实比所有其他天经都优越、在多种多样和为数极多的优美高超性之中, 有两个方面尤为突出: (1) 所有经中的叙述或声称都有坚实的证明和论据; (2) 这部天经能辨明真伪, 即如昼之区别于夜般。
یعنی وہ تعلیم جو حق اور باطل میں فرق کر دیتی ہے۔
The word Tabaraka means, highly exalted; far removed from every defect, impurity, imperfection, and everything derogatory; possessing abundant good (6:156 & 21:51). The Qur’an possesses all the qualities and attributes implicit in this word. It is not only completely free from every defect and imperfection but possesses all the conceivably excellent qualities that the last Divine Law for the whole of mankind should possess, and it possesses them in full measure.
Furqan means something which differentiates between what is true and what is false; an argument, a proof or evidence, because an argument or a proof serves to discriminate between right and wrong. It also signifies morning or dawn, because dawn distinguishes the day from the night. The Qur’an is Furqan par excellence. Among the multifarious and multitudinous beauties and excellences that distinguish it from other revealed Books and which establish its superiority over them all, two stand out most markedly, viz. (i) it makes no statement or claim in support of which it does not give sound and solid proofs and arguments, and (ii) it makes the truth so distinguishable from falsehood as day is from night.
Commentary:
The word تبارک means, highly exalted, far removed from every defect, impurity, imperfection, or from everything derogatory, and possessing abundant good (6:156 & 24:36). This attribute has been very appropriately used in connection with the revelation of the Quran as it possesses all the qualities and attributes implicit in this word. The Quran is not only completely free from every defect and imperfection but possesses all the conceivable excellent qualities that the last Divine Law for the whole of mankind must possess and it possesses these qualities in an abundant measure.
The word فرقان (Discrimination) is applied to something which differentiates between what is true and what is false. It also means an argument, a proof, or evidence, because an argument or a proof also serves to discriminate between right and wrong. The word also means, morning or dawn, because dawn distinguishes the day from night. It also means, aid or support, because a person who receives help and support from another person becomes marked from him against whom help is sought to be given. See also 2:54. The Quran has been called "The Discrimination" in the verse under comment because it possesses all the various qualities and attributes which flow from the root فرق from which the word فرقان has been derived. Among the multifarious and multitudinous beauties and excellences that distinguish the Quran from other revealed books and which establish its superiority over them all, two stand out most marked, viz. it makes no statement or claim in support of which it does not bring forward sound and solid proofs and arguments, and it makes truth so distinguishable from falsehood as day is from night. The Quran has been called فرقان in the verse under comment while, in the preceding chapter, Divine revelation had been compared to نور (light) because the functions of both فرقان and نور are the same. Both mark out truth from falsehood. The Quran is both نور (Light) and فرقان (Discrimination) because it possesses this quality in an abundant measure and among all Divinely revealed Scriptures it stands unique in making this claim and such a claim is also quite natural on its part as it is humanity’s sole guide till the end of time.
In understanding the subject of لیکون, it may be either God or the Holy Prophet or the Quran, and thus the expression لیکون للعالمین نذیرا may mean that God or the Holy Prophet or the Quran may be a Warner to all the worlds.
916
تَبَارَكَ (Tabaraka) 这个单词的意思是,高度地被提升的; 远离一切不净、杂质、瑕疵, 以及一切贬抑的事物; 具有丰富美好的事物的 (6:156和21:51)。«古兰经» 具有这个单词所含的一切素质和特性。它不仅完美无瑕, 而且具备这部给全人类的最后经典所应该具备的所有可以想像得到的绝佳素质, 而且还充分地具备着。
917
فُرْقَانْ (Furqan) 的意思是, 能区别正确和错误的某一事物; 一项论据、一项证据或一项根据, 因为一项论据或证据可以用来区别正误。它也意指早晨或破晓, 因为破晓能看出昼夜之分。«古兰经» 是杰出的辨明正误的依据。«古兰经» 不同于其他天经并且确实比所有其他天经都优越、在多种多样和为数极多的优美高超性之中, 有两个方面尤为突出: (1) 所有经中的叙述或声称都有坚实的证明和论据; (2) 这部天经能辨明真伪, 即如昼之区别于夜般。
1
یعنی وہ تعلیم جو حق اور باطل میں فرق کر دیتی ہے۔
2641
Commentary:
The word تبارک means, highly exalted, far removed from every defect, impurity, imperfection, or from everything derogatory, and possessing abundant good (6:156 & 24:36). This attribute has been very appropriately used in connection with the revelation of the Quran as it possesses all the qualities and attributes implicit in this word. The Quran is not only completely free from every defect and imperfection but possesses all the conceivable excellent qualities that the last Divine Law for the whole of mankind must possess and it possesses these qualities in an abundant measure.
The word فرقان (Discrimination) is applied to something which differentiates between what is true and what is false. It also means an argument, a proof, or evidence, because an argument or a proof also serves to discriminate between right and wrong. The word also means, morning or dawn, because dawn distinguishes the day from night. It also means, aid or support, because a person who receives help and support from another person becomes marked from him against whom help is sought to be given. See also 2:54. The Quran has been called "The Discrimination" in the verse under comment because it possesses all the various qualities and attributes which flow from the root فرق from which the word فرقان has been derived. Among the multifarious and multitudinous beauties and excellences that distinguish the Quran from other revealed books and which establish its superiority over them all, two stand out most marked, viz. it makes no statement or claim in support of which it does not bring forward sound and solid proofs and arguments, and it makes truth so distinguishable from falsehood as day is from night. The Quran has been called فرقان in the verse under comment while, in the preceding chapter, Divine revelation had been compared to نور (light) because the functions of both فرقان and نور are the same. Both mark out truth from falsehood. The Quran is both نور (Light) and فرقان (Discrimination) because it possesses this quality in an abundant measure and among all Divinely revealed Scriptures it stands unique in making this claim and such a claim is also quite natural on its part as it is humanity’s sole guide till the end of time.
In understanding the subject of لیکون, it may be either God or the Holy Prophet or the Quran, and thus the expression لیکون للعالمین نذیرا may mean that God or the Holy Prophet or the Quran may be a Warner to all the worlds.
2062
The word Tabaraka means, highly exalted; far removed from every defect, impurity, imperfection, and everything derogatory; possessing abundant good (6:156 & 21:51). The Qur’an possesses all the qualities and attributes implicit in this word. It is not only completely free from every defect and imperfection but possesses all the conceivably excellent qualities that the last Divine Law for the whole of mankind should possess, and it possesses them in full measure.
2063
Furqan means something which differentiates between what is true and what is false; an argument, a proof or evidence, because an argument or a proof serves to discriminate between right and wrong. It also signifies morning or dawn, because dawn distinguishes the day from the night. The Qur’an is Furqan par excellence. Among the multifarious and multitudinous beauties and excellences that distinguish it from other revealed Books and which establish its superiority over them all, two stand out most markedly, viz. (i) it makes no statement or claim in support of which it does not give sound and solid proofs and arguments, and (ii) it makes the truth so distinguishable from falsehood as day is from night.