Topic: Breaks Not His Promise
View Aspects
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ ٱلْقِيَٰمَةِ ۗ إِنَّكَ لَا تُخْلِفُ ٱلْمِيعَادَ
14:48; 40:52.
a
14:48; 40:52.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَنُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ قِيلًا
2:26.
See 2:26.
See 2:26.
a
2:26.
a
See 2:26.
c
See 2:26.
إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ إِنَّهُۥ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ بِٱلْقِسْطِ ۚ وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ
6:165; 11:5; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
6:165; 11:5; 21:94; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
i
6:165; 11:5; 39:8.
j
6:165; 11:5; 39:8.
581
人类不仅在死后要给予新的生命。在那新的生命中将判断和回报他们在今世的行为; 而且在今生也要一代接一代传下去, 务使前人的好事不要被后人废弃, 而要造福后代。صٰلِحٰت (Salihat), 除了好的和正义的工作这个意义以外, 还可意味着为了适合各种特定时机和情况的迫切要求而做出的工作。
a
6:165; 11:5; 21:94; 39:8.
b
10:35; 27:65; 29:20; 30:12, 28.
1280
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
e
6:165; 11:5; 39:8.
f
10:35; 27:65; 29:20; 30:12, 28.
1235
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ وَعْدَهُۥ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
3:195; 39:21.
Commentary:
The reference in the words, "Allah has made this promise," is to the Divine decree alluded to in the words "that Allah might accomplish the thing that was decreed" (8:43) used with reference to the Battle of Badr.
d
3:195; 39:21.
900
在8:43节经文中述及这一许约。
a
3:195; 39:21.
2993
Commentary:
The reference in the words, "Allah has made this promise," is to the Divine decree alluded to in the words "that Allah might accomplish the thing that was decreed" (8:43) used with reference to the Battle of Badr.
a
3:195; 39:21.
2272
The promise is referred to in 8:43.
خَٰلِدِينَ فِيهَا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
لَٰكِنِ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ ٱلْمِيعَادَ
25:76; 29:59; 34:38.
The difference in ranks of believers in Paradise shows that there will be a corresponding difference in their endeavour and labour which signifies that the next life will not be a life of inactivity and lassitude but of incessant work and continuous advance.
25:76; 29:59; 34:38.
Commentary:
The difference in ranks of believers in Paradise shows that there will be a corresponding difference in their endeavour and labour which signifies that the next life will not be a life of inactivity and lassitude but of incessant work and continuous advance.
a
25:76; 29:59; 34:38.
1130
天园中的信者有不同的级别表明, 他们的努力和工作有相应的区别。这指示后世的生命不是无所作为和无精打采的, 而是不断工作和继续前进的。
a
25:76; 29:59; 34:38.
3449
Commentary:
The difference in ranks of believers in Paradise shows that there will be a corresponding difference in their endeavour and labour which signifies that the next life will not be a life of inactivity and lassitude but of incessant work and continuous advance.
a
25:76; 29:59; 34:38.
2570
The difference in ranks of believers in Paradise shows that there will be a corresponding difference in their endeavour and labour which signifies that the next life will not be a life of inactivity and lassitude but of incessant work and continuous advance.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِٱلْعَشِىِّ وَٱلْإِبْكَٰرِ
30:61.
غَفَرَالْمَتَاع (Ghafaral-Mata‘a) 的意思是, 他把货物放在袋里并且把它们遮盖、保护起来。غُفْرَان (Ghufran) 和 مَغْفِرَة (Maghfirah) 两个单词都是源出 غَفَرَ (Ghafara) 的不定式作名词用, 意为保护和保存。مِغْفَر (Mighfar) 的意指头盔, 因为它保护头部。ذَنْب (Dhanb) 意指人类天性所带有的缺点和弱点, 或者产生有害结果的那些错误。ذَنَبَهٗ (Dhanaba-hu) 意指, 他沿着他的足迹追踪他 (Lane和 مُفْرَدَات --------Mufradat)。اِسْتِغْفَار (Istighfar, 祈求宽恕) 不仅为普通信者所需要, 也为安拉的圣洁之士所需要, 甚至安拉派遣的伟大先知也需要。前者提出 Istighfar (祈求宽恕) 为的是寻求保护, 免得将来犯罪, 也免得过去的失误产生坏的后果; 而后者寻求保护, 使人类的缺点和弱点不会阻碍他们事业的进展。先知们也是人, 他们虽然不会犯罪过, 但他们也承袭着人类的缺点和弱点; 因此他们也要努力祈求宽恕来寻求安拉的帮助和保护。
针对你犯过的罪, 敌人指控你犯过的罪, 你人性缺点和弱点。
اس کی تشریح کے لئے دیکھیں تفسیر کبیر جلد دہم تفسیر سورۃ النصر۔
30:61.
Ghafaral-Mata‘a means, he put the goods in the bag and covered and protected them. Ghufran and Maghfirah are both infinitive nouns from Ghafara and mean, protection and preservation. Mighfar means helmet, because it protects the head. Dhamb means, such natural failings or frailties as adhere to human nature or such errors as bring about harmful results. Dhanaba-hu means, he followed his trail, not quitting his track (Lane & Mufradat). Istighfar is not only needed by ordinary believers but also by holy men of God, even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heirs to human failings and frailties; so they also need offering Istighfar
Dhambaka, means, sins committed against thee; sins alleged by thy enemies to have been committed by thee; thine human shortcomings and frailties. See {2765}.
30:61.
Important Words:
استـغـفر (ask forgiveness) is derived from غـفر. They say غـفر الشیء i.e. he covered or concealed the thing. غـفر الله ذنبه means, God covered up his sins and forgave him. مـغـفرة and غـفران which are both infinitives, signify God’s forgiveness or His protection of a person against the punishment of his sins and protection against future lapses (Mufradat, Aqrab & Lane). استـغـفر would thus signify, "ask God for مـغـفرة " i.e. covering up of, and for-giveness for, past lapses, and pro-tection from future stumbling. استـغـفار (Istighfar), therefore, is not only needed by ordinary believers but also by holy men of God—even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heir to human failings and frailties and so they too need offering Istighfar to seek Divine help and assistance against these. See also 2:59 & 14:42
ذنب (frailty) is derived from ذنب (dhanaba). ذنبه (dhanaba-hu) means, he followed his tail, not quitting his track. ذنب, therefore, signifies such natural failings or frailties as adhere to human nature. ذنب also means, a fault, an imperfection, a shortcoming, natural weakness, frailty, a misdeed, an offence or error for which one is liable to be called to account or which produces harmful results (Mufradat). Four words i.e. جناح, جرم, إثم and ذنب (all signifying a lapse) have been used in the Quran, but whereas all the four have been used in relation to human beings generally, the first three have not been used with regard to Prophets of God. This shows the great difference between ذنب and other words. See also 3:17.
Commentary:
As against the Bible which has imputed all sorts of heinous crimes and sins to God’s Prophets (Gen. 9:21-22; 19: 30-36 & 2 Sam. 11:2-5), Islam regards them as completely free from all moral lapses. They are born sinless and they remain sinless throughout life. "They are God’s honoured servants and fully carry out His commandments" (21:21, 28). Christian writers have vainly sought to infer from 48:3 and from the verse under comment that as the Holy Prophet was enjoined to ask forgiveness for his ذنب, he must have been guilty of moral lapses. Apart from the fact that a casual study of the context at both the places belies this baseless inference, the argument only exposes ignorance of Arabic idiom on the part of Christian critics. استـغـفر لذنبک is quite a harmless expression, particularly when used about a Prophet of God; and in view of the meanings of the words ذنب and استـغـفار, as given under "Important Words" above, it does not at all bear this sinister construction. The expression only means that the Holy Prophet was enjoined to invoke God’s protection against his human weaknesses standing in the way of the realization of his noble object which was the advance and spread of Islam and the complete and final victory of truth over falsehood. The expression may also mean, "ask forgiveness for them (thine enemies) for the wrongs they have done thee," ذنبک meaning, the wrong done to thee. The Quran regards the Holy Prophet, as indeed all other Divine Messengers, as above any imputation of committing a sin. The Quran has shed some light on the very high stature of the Holy Prophet. It says:
(1) He it is who has raised among the unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and Wisdom (2:130; 3:165 & 62:3).
(2) Your Companion has neither erred, nor has he gone astray. Nor does he speak out of his own desire. It is nothing but pure revelation that has been revealed by God (53:3-5).
(3) Verily, those who swear allegiance to thee indeed swear allegiance to God (48:11).
(4) Say, 'If you love Allah, follow me: Then Allah will love you and forgive you your faults' (3:32).
(5) Whoso obeys the Messenger, obeys Allah indeed (4:81).
It is ignorance of Arabic language or misrepresentation of the text of the Quran to say that it regards the great and noble Prophet, who had raised to the highest pinnacles of spiritual glory a whole people, sunk deep in the depths of moral turpitude, and had purified them, liable to commit sins!
d
30:61.
1168
غَفَرَالْمَتَاع (Ghafaral-Mata‘a) 的意思是, 他把货物放在袋里并且把它们遮盖、保护起来。غُفْرَان (Ghufran) 和 مَغْفِرَة (Maghfirah) 两个单词都是源出 غَفَرَ (Ghafara) 的不定式作名词用, 意为保护和保存。مِغْفَر (Mighfar) 的意指头盔, 因为它保护头部。ذَنْب (Dhanb) 意指人类天性所带有的缺点和弱点, 或者产生有害结果的那些错误。ذَنَبَهٗ (Dhanaba-hu) 意指, 他沿着他的足迹追踪他 (Lane和 مُفْرَدَات --------Mufradat)。اِسْتِغْفَار (Istighfar, 祈求宽恕) 不仅为普通信者所需要, 也为安拉的圣洁之士所需要, 甚至安拉派遣的伟大先知也需要。前者提出 Istighfar (祈求宽恕) 为的是寻求保护, 免得将来犯罪, 也免得过去的失误产生坏的后果; 而后者寻求保护, 使人类的缺点和弱点不会阻碍他们事业的进展。先知们也是人, 他们虽然不会犯罪过, 但他们也承袭着人类的缺点和弱点; 因此他们也要努力祈求宽恕来寻求安拉的帮助和保护。
1169
针对你犯过的罪, 敌人指控你犯过的罪, 你人性缺点和弱点。
1
اس کی تشریح کے لئے دیکھیں تفسیر کبیر جلد دہم تفسیر سورۃ النصر۔
a
30:61.
3534
Important Words:
استـغـفر (ask forgiveness) is derived from غـفر. They say غـفر الشیء i.e. he covered or concealed the thing. غـفر الله ذنبه means, God covered up his sins and forgave him. مـغـفرة and غـفران which are both infinitives, signify God’s forgiveness or His protection of a person against the punishment of his sins and protection against future lapses (Mufradat, Aqrab & Lane). استـغـفر would thus signify, "ask God for مـغـفرة " i.e. covering up of, and for-giveness for, past lapses, and pro-tection from future stumbling. استـغـفار (Istighfar), therefore, is not only needed by ordinary believers but also by holy men of God—even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heir to human failings and frailties and so they too need offering Istighfar to seek Divine help and assistance against these. See also 2:59 & 14:42
ذنب (frailty) is derived from ذنب (dhanaba). ذنبه (dhanaba-hu) means, he followed his tail, not quitting his track. ذنب, therefore, signifies such natural failings or frailties as adhere to human nature. ذنب also means, a fault, an imperfection, a shortcoming, natural weakness, frailty, a misdeed, an offence or error for which one is liable to be called to account or which produces harmful results (Mufradat). Four words i.e. جناح, جرم, إثم and ذنب (all signifying a lapse) have been used in the Quran, but whereas all the four have been used in relation to human beings generally, the first three have not been used with regard to Prophets of God. This shows the great difference between ذنب and other words. See also 3:17.
Commentary:
As against the Bible which has imputed all sorts of heinous crimes and sins to God’s Prophets (Gen. 9:21-22; 19: 30-36 & 2 Sam. 11:2-5), Islam regards them as completely free from all moral lapses. They are born sinless and they remain sinless throughout life. "They are God’s honoured servants and fully carry out His commandments" (21:21, 28). Christian writers have vainly sought to infer from 48:3 and from the verse under comment that as the Holy Prophet was enjoined to ask forgiveness for his ذنب, he must have been guilty of moral lapses. Apart from the fact that a casual study of the context at both the places belies this baseless inference, the argument only exposes ignorance of Arabic idiom on the part of Christian critics. استـغـفر لذنبک is quite a harmless expression, particularly when used about a Prophet of God; and in view of the meanings of the words ذنب and استـغـفار, as given under "Important Words" above, it does not at all bear this sinister construction. The expression only means that the Holy Prophet was enjoined to invoke God’s protection against his human weaknesses standing in the way of the realization of his noble object which was the advance and spread of Islam and the complete and final victory of truth over falsehood. The expression may also mean, "ask forgiveness for them (thine enemies) for the wrongs they have done thee," ذنبک meaning, the wrong done to thee. The Quran regards the Holy Prophet, as indeed all other Divine Messengers, as above any imputation of committing a sin. The Quran has shed some light on the very high stature of the Holy Prophet. It says:
(1) He it is who has raised among the unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and Wisdom (2:130; 3:165 & 62:3).
(2) Your Companion has neither erred, nor has he gone astray. Nor does he speak out of his own desire. It is nothing but pure revelation that has been revealed by God (53:3-5).
(3) Verily, those who swear allegiance to thee indeed swear allegiance to God (48:11).
(4) Say, 'If you love Allah, follow me: Then Allah will love you and forgive you your faults' (3:32).
(5) Whoso obeys the Messenger, obeys Allah indeed (4:81).
It is ignorance of Arabic language or misrepresentation of the text of the Quran to say that it regards the great and noble Prophet, who had raised to the highest pinnacles of spiritual glory a whole people, sunk deep in the depths of moral turpitude, and had purified them, liable to commit sins!
e
30:61.
2612
Ghafaral-Mata‘a means, he put the goods in the bag and covered and protected them. Ghufran and Maghfirah are both infinitive nouns from Ghafara and mean, protection and preservation. Mighfar means helmet, because it protects the head. Dhamb means, such natural failings or frailties as adhere to human nature or such errors as bring about harmful results. Dhanaba-hu means, he followed his trail, not quitting his track (Lane & Mufradat). Istighfar is not only needed by ordinary believers but also by holy men of God, even by God’s great Prophets. While the former offer Istighfar to seek protection against future sins as well as from the evil consequences of past lapses, the latter seek protection from human shortcomings and weaknesses that may hinder the progress of their cause. The Prophets also are human and though they are immune to sin, yet they, too, are heirs to human failings and frailties; so they also need offering Istighfar 2612A
Dhambaka, means, sins committed against thee; sins alleged by thy enemies to have been committed by thee; thine human shortcomings and frailties. See {2765}.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۚ فَإِمَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا يُرْجَعُونَ
10:47; 13:41; 43:43.
The verse embodies two religious principles: (1) Truth must prevail in the long run, but before success comes to men of God they have to go through severe trials and tribulations and their faith has to be tested and proved up to the mark. (2) Prophecies containing warnings of punishment to disbelievers are conditional and subject to postponement, revocation or even cancellation. The word Ba‘d signifies that not all prophecies containing threats are literally fulfilled. They change with the change in the attitude of disbelievers.
10:47; 13:41; 23:96; 43:43.
Commentary:
The verse refers to two vital principles: (1) Truth must prevail in the long run but before success comes to men of God, they have to go through severe trials and tribulations and their faith has to be tested and proved up to the mark. (2) Prophecies containing warnings of punishment to disbelievers are conditional and subject to postponement, revocation or cancellation. The word بعض (part) signifies that not all prophecies containing threats are literally fulfilled. They change with a change in the attitude of disbelievers. If disbelievers persist in denying and opposing truth they are punished, but if they accept truth, or if they give up opposition and reform themselves, such prophecies are revoked and cancelled.
d
10:47; 13:41; 43:43.
1172
这节经文体现两个宗教原则: (1) 真理最后必将胜利, 可是信仰安拉的人们在胜利来到之前必得经过许多严酷的磨练和蒙受苦难, 而且他们的信仰必须受到考验并且证明是坚贞不渝的。(2) 含有对不信的人进行惩罚警告的预言是有条件的, 可以延迟、撤回或甚至取消。بَعْض (Ba‘d) 这个单词意示, 不是所有恐吓性的预言都是刻板地要实现的。它们随着不信者态度的改变而改变。
b
10:47; 13:41; 23:96; 43:43.
3548
Commentary:
The verse refers to two vital principles: (1) Truth must prevail in the long run but before success comes to men of God, they have to go through severe trials and tribulations and their faith has to be tested and proved up to the mark. (2) Prophecies containing warnings of punishment to disbelievers are conditional and subject to postponement, revocation or cancellation. The word بعض (part) signifies that not all prophecies containing threats are literally fulfilled. They change with a change in the attitude of disbelievers. If disbelievers persist in denying and opposing truth they are punished, but if they accept truth, or if they give up opposition and reform themselves, such prophecies are revoked and cancelled.
c
10:47; 13:41; 43:43.
2617
The verse embodies two religious principles: (1) Truth must prevail in the long run, but before success comes to men of God they have to go through severe trials and tribulations and their faith has to be tested and proved up to the mark. (2) Prophecies containing warnings of punishment to disbelievers are conditional and subject to postponement, revocation or even cancellation. The word Ba‘d signifies that not all prophecies containing threats are literally fulfilled. They change with the change in the attitude of disbelievers.