Topic: Allah Calls To Account
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لِّلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِن تُبْدُوا۟ مَا فِىٓ أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ ٱللَّهُ ۖ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
21:48.
5:19, 41; 48:15.
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
21:48.
5:19, 41; 48:15.
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
21:48.
5:19, 41; 48:15.
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
a
21:48.
b
5:19, 41; 48:15.
214
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
215
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
1
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
a
21:48.
b
5:19, 41; 48:15.
291
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
b
21:48.
c
5:19, 41; 48:15.
356
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
357
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوٓءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُۥٓ أَمَدًۢا بَعِيدًا ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ
18:50.
18:50.
18:50.
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
b
18:50.
a
18:50.
321
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
a
18:50.
إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا
10:45; 18:50; 28:85.
10:45; 18:50; 28:85.
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
10:45; 18:50; 28:85.
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
a
10:45; 18:50; 28:85.
c
10:45; 18:50; 28:85.
517
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
d
10:45; 18:50; 28:85.
606
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۚ أَلَا لَهُ ٱلْحُكْمُ وَهُوَ أَسْرَعُ ٱلْحَٰسِبِينَ
Commentary:
The reader should note that when speaking of death, the Quran uses the expression "When death comes to anyone of you" (see the preceding verse which uses the singular number), while in the present verse it refers to the Resurrection of all men together by saying, "Then are they returned to Allah." This is because whereas death comes to men individually and not to all men together, the Resurrection of mankind will be simultaneous and universal.
808
Commentary:
The reader should note that when speaking of death, the Quran uses the expression "When death comes to anyone of you" (see the preceding verse which uses the singular number), while in the present verse it refers to the Resurrection of all men together by saying, "Then are they returned to Allah." This is because whereas death comes to men individually and not to all men together, the Resurrection of mankind will be simultaneous and universal.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا
11:47.
24:25; 36:66; 41:21-23.
The verse cuts at the root of all sources of suspicion which in natural order are "the ear," "the eye" and "the heart." "The ear" is the first avenue through which most suspicions enter one’s mind. Most suspicions are caused by ill-founded reports which one hears about another person. Next source is that of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another person not as the result of a bad report which he might have heard about him, nor in consequence of a bad act or deed which he might have seen him committing but which is purely the figment of his own diseased mind. Thus it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable, but human honour also is sacrosanct and an attack upon it will also have to be accounted for.
11:47.
24:25; 36:66; 41:21-23.
Commentary:
This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.
The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.
A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!
a
11:47.
b
24:25; 36:66; 41:21-23.
b
11:47.
c
24:25; 36:66; 41:21-23.
1966
Commentary:
This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.
The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.
A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!
b
11:47.
c
24:25; 36:66; 41:21-23.
1619
The verse cuts at the root of all sources of suspicion which in natural order are "the ear," "the eye" and "the heart." "The ear" is the first avenue through which most suspicions enter one’s mind. Most suspicions are caused by ill-founded reports which one hears about another person. Next source is that of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another person not as the result of a bad report which he might have heard about him, nor in consequence of a bad act or deed which he might have seen him committing but which is purely the figment of his own diseased mind. Thus it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable, but human honour also is sacrosanct and an attack upon it will also have to be accounted for.
وَوُضِعَ ٱلْكِتَٰبُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيْلَتَنَا مَالِ هَٰذَا ٱلْكِتَٰبِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّآ أَحْصَىٰهَا ۚ وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا
3:31; 99:8, 9.
39:70.
3:31; 99:8-9.
39:70.
Commentary:
When Divine decree about the punishment of these iniquitous people comes into force, they will realize the baselessness of the misconception that their rule and dominion will last forever and they will begin to fear that the civilization and culture of which they were so proud will soon perish.
The words, What kind of a book is this. It leaves out nothing small or great but has recorded it, signify that disbelievers will be punished for all their past misdeeds. They will then know that God is the Lord and Ruler of heavens and earth and that He does not allow any action of man to go unrequited.
The clause, and thy Lord does not wrong any one, denotes that the punishment will be very severe and their end very bitter but it will all be the natural and inevitable consequence of their own evil doings; the Merciful God does not wrong any one.
a
39:70.
b
3:31; 99:8, 9.
a
3:31; 99:8-9.
c
39:70.
2090
Commentary:
When Divine decree about the punishment of these iniquitous people comes into force, they will realize the baselessness of the misconception that their rule and dominion will last forever and they will begin to fear that the civilization and culture of which they were so proud will soon perish.
The words, What kind of a book is this. It leaves out nothing small or great but has recorded it, signify that disbelievers will be punished for all their past misdeeds. They will then know that God is the Lord and Ruler of heavens and earth and that He does not allow any action of man to go unrequited.
The clause, and thy Lord does not wrong any one, denotes that the punishment will be very severe and their end very bitter but it will all be the natural and inevitable consequence of their own evil doings; the Merciful God does not wrong any one.
a
3:31; 99:8, 9.
d
39:70.
فَلَا تَعْجَلْ عَلَيْهِمْ ۖ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا
The verse means; (a) We are keeping full account of their wicked deeds; and (b) We are keeping account of the time when their punishment will be due.
Commentary:
In the words فلا تعجل علیھم Muslims are enjoined not to lose patience if Divine punishment is slow in overtaking Western Christian nations. The words also seem to enjoin Muslims not to be so impatient as to indulge in such foolish dreams as waging jihad against disbelievers because they (Muslims) do not possess the necessary means to fight them successfully, but should adopt only spiritual means for this purpose such as praying and preaching and disseminating the teachings of Islam. The warning contained in the Holy Prophet’s words لا یدان لاحد لقتالھم (no one will have the power to fight them) may perhaps have been derived from this Divine command.
The words انما نعد لھم عداً mean:(a) We are keeping full account of their wicked deeds; and (b) We are keeping account of the time when their punishment will be due. The verse means to say that their doom is already decreed and it will overtake them when the appointed time arrives.
2224
Commentary:
In the words فلا تعجل علیھم Muslims are enjoined not to lose patience if Divine punishment is slow in overtaking Western Christian nations. The words also seem to enjoin Muslims not to be so impatient as to indulge in such foolish dreams as waging jihad against disbelievers because they (Muslims) do not possess the necessary means to fight them successfully, but should adopt only spiritual means for this purpose such as praying and preaching and disseminating the teachings of Islam. The warning contained in the Holy Prophet’s words لا یدان لاحد لقتالھم (no one will have the power to fight them) may perhaps have been derived from this Divine command.
The words انما نعد لھم عداً mean:(a) We are keeping full account of their wicked deeds; and (b) We are keeping account of the time when their punishment will be due. The verse means to say that their doom is already decreed and it will overtake them when the appointed time arrives.
1800
The verse means; (a) We are keeping full account of their wicked deeds; and (b) We are keeping account of the time when their punishment will be due.
وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَٰسِبِينَ
قرآن مجید میں دو لفظ ہیں اَلْمَوَازِیْن اور اَلْقِسْط چونکہ قِسْط بھی اَلْمَوَازِیْن کا ہم معنی ہے اور ترکیب میں اس کا بدل ہے اس لئے ہم نے دونوں لفظوں کے ایک معنے کر دئے ہیں۔
4:41; 18:50.
The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also {1351}.
4:41; 18:50.
Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Commentary:
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109).
a
4:41; 18:50.
840
这节经文清楚地表明, 火狱不是永久的。即使人做了极细微的一点善行也必得到果报; 惩罚应予结束而对善行的报答应予开始的时刻, 必然到来。与其他各种宗教的教义相反, «古兰经»教导说, 永恒存在的是天园而不是火狱。
2
قرآن مجید میں دو لفظ ہیں اَلْمَوَازِیْن اور اَلْقِسْط چونکہ قِسْط بھی اَلْمَوَازِیْن کا ہم معنی ہے اور ترکیب میں اس کا بدل ہے اس لئے ہم نے دونوں لفظوں کے ایک معنے کر دئے ہیں۔
b
4:41; 18:50.
2388
Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Commentary:
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109).
a
4:41; 18:50.
1893
The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also {1351}.
وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ يَحْسَبُهُ ٱلظَّمْـَٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُۥ لَمْ يَجِدْهُ شَيْـًٔا وَوَجَدَ ٱللَّهَ عِندَهُۥ فَوَفَّىٰهُ حِسَابَهُۥ ۗ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ
14:19.
14:19.
14:19.
Important Words:
سراب (mirage) is derived from سرب. They say سرب الماء i.e. the water flowed. سرب الرجل means, the man went at random. سرابmeans, anything which on account of the heat of the sun in the middle of the day appears as if it is water reflecting buildings and trees, etc. mirage. The Arabs say ھو أخدع من السراب i.e. he is more deceptive than mirage (Aqrab).
قیعة (plain) is derived from قاع which means, he desisted, etc. قیعة is syn. with قاع and means, even place, plain or level land that produces nothing, low and free from mountains and herbage (Lane & Mufradat). See 20:107.
Commentary:
See next verse.
a
14:19.
a
14:19.
2621
Important Words:
سراب (mirage) is derived from سرب. They say سرب الماء i.e. the water flowed. سرب الرجل means, the man went at random. سرابmeans, anything which on account of the heat of the sun in the middle of the day appears as if it is water reflecting buildings and trees, etc. mirage. The Arabs say ھو أخدع من السراب i.e. he is more deceptive than mirage (Aqrab).
قیعة (plain) is derived from قاع which means, he desisted, etc. قیعة is syn. with قاع and means, even place, plain or level land that produces nothing, low and free from mountains and herbage (Lane & Mufradat). See 20:107.
Commentary:
See next verse.
c
14:19.
أَفَمَن وَعَدْنَٰهُ وَعْدًا حَسَنًا فَهُوَ لَٰقِيهِ كَمَن مَّتَّعْنَٰهُ مَتَٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ثُمَّ هُوَ يَوْمَ ٱلْقِيَٰمَةِ مِنَ ٱلْمُحْضَرِينَ
20:132; 26:206-208.
20:132; 26:206-208.
20:132; 26:206-208.
Commentary:
The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."
c
20:132; 26:206-208.
b
20:132; 26:206-208.
2921
Commentary:
The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."
c
20:132; 26:206-208.
مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ خَيْرٌ مِّنْهَا ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجْزَى ٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
4:125; 6:161; 17:8; 41:47; 99:8, 9.
4:125; 6:161; 17:8; 41:47; 99:8, 9.
The Divine law of compensation works in this way that whereas for good works the reward is many times greater, the punishment for an evil deed is less than what the guilty person incurs, or at the most proportionate to it.
4:124; 6:161; 17:8; 41:47; 99:8-9.
Commentary:
The verse points to the divine law of compensation which in this life works in this way that whereas for good works God gives a reward many times greater than what the doer has earned, He punishes a bad deed with a punishment which is less than what the guilty person has incurred or at the most with a punishment proportionate to the evil deed which he has committed.
c
4:125; 6:161; 17:8; 41:47; 99:8, 9.
c
4:124; 6:161; 17:8; 41:47; 99:8-9.
2935
Commentary:
The verse points to the divine law of compensation which in this life works in this way that whereas for good works God gives a reward many times greater than what the doer has earned, He punishes a bad deed with a punishment which is less than what the guilty person has incurred or at the most with a punishment proportionate to the evil deed which he has committed.
c
4:125; 6:161; 17:8; 41:47; 99:8, 9.
2234
The Divine law of compensation works in this way that whereas for good works the reward is many times greater, the punishment for an evil deed is less than what the guilty person incurs, or at the most proportionate to it.
ٱدْعُوهُمْ لِءَابَآئِهِمْ هُوَ أَقْسَطُ عِندَ ٱللَّهِ ۚ فَإِن لَّمْ تَعْلَمُوٓا۟ ءَابَآءَهُمْ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ وَمَوَٰلِيكُمْ ۚ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَآ أَخْطَأْتُم بِهِۦ وَلَٰكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."
3078
Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
وَأَمَّا ثَمُودُ فَهَدَيْنَٰهُمْ فَٱسْتَحَبُّوا۟ ٱلْعَمَىٰ عَلَى ٱلْهُدَىٰ فَأَخَذَتْهُمْ صَٰعِقَةُ ٱلْعَذَابِ ٱلْهُونِ بِمَا كَانُوا۟ يَكْسِبُونَ
Commentary:
The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.
3570
Commentary:
The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.
تَرَى ٱلظَّٰلِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا۟ وَهُوَ وَاقِعٌۢ بِهِمْ ۗ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فِى رَوْضَاتِ ٱلْجَنَّاتِ ۖ لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ ۚ ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ
2:83; 13:30; 22:57; 68:35.
2:83; 13:30; 22:57; 68:35.
In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanded its speedy coming, but the believers being conscious of their great responsibilities were mentioned as being afraid of' facing it. In the present verse it is stated that on the Day of Judgment the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
2:83; 3:58; 13:30; 22:57; 68:35.
Commentary:
The verse constitutes an extension of the subject matter of vv. 19 and 21 above. In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanding its speedy coming but the believers being conscious of their great responsibilities were described as being afraid of facing it. In this verse it is stated that on the Day of Judgement the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
a
2:83; 13:30; 22:57; 68:35.
a
2:83; 3:58; 13:30; 22:57; 68:35.
3618
Commentary:
The verse constitutes an extension of the subject matter of vv. 19 and 21 above. In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanding its speedy coming but the believers being conscious of their great responsibilities were described as being afraid of facing it. In this verse it is stated that on the Day of Judgement the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
a
2:83; 13:30; 22:57; 68:35.
2653
In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanded its speedy coming, but the believers being conscious of their great responsibilities were mentioned as being afraid of' facing it. In the present verse it is stated that on the Day of Judgment the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
فَلَوْلَآ إِن كُنتُمْ غَيْرَ مَدِينِينَ
Important Words:
مدینین (called to account) is derived from دان which means, he obeyed; he was or became abased and submissive. دانه means, he made him do what he disliked; he abased or enslaved him; he ruled, governed, managed him or it; he had authority over him or it; he called him to account (Lane & Aqrab).
4143
Important Words:
مدینین (called to account) is derived from دان which means, he obeyed; he was or became abased and submissive. دانه means, he made him do what he disliked; he abased or enslaved him; he ruled, governed, managed him or it; he had authority over him or it; he called him to account (Lane & Aqrab).
يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ أَحْصَىٰهُ ٱللَّهُ وَنَسُوهُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِۦ فَحَاسَبْنَٰهَا حِسَابًا شَدِيدًا وَعَذَّبْنَٰهَا عَذَابًا نُّكْرًا
7:5, 6; 17:18; 21:12; 22:46.
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
7:5-6; 17:18; 21:12; 22:46.
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
c
7:5, 6; 17:18; 21:12; 22:46.
1442
以上几节谈了离婚的题目, 这一节经文进而谈蔑视天命, 因为那些蔑视天命的人事实上失去安拉的恩宠。
b
7:5-6; 17:18; 21:12; 22:46.
4274
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
b
7:5, 6; 17:18; 21:12; 22:46.
3069
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.