Topic: Friend Of Believers
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ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۖ وَٱلَّذِينَ كَفَرُوٓا۟ أَوْلِيَآؤُهُمُ ٱلطَّٰغُوتُ يُخْرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَٰتِ ۗ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
45:20.
5:17; 65:12.
7:28; 16:101.
3:69.
5:17; 65:12.
7:28; 16:101.
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
b
45:20.
c
5:17; 65:12.
d
7:28; 16:101.
7
اَخْرَجَ کے معنے تو نکالنے کے ہیں لیکن جب اس کے بعد مِنْ اور اِلٰی آئیں تو اس کے معنے ایک حالت سے نکال کر دوسری حالت کی طرف لے جانے کے ہوتے ہیں۔
a
3:69.
b
5:17; 65:12.
c
7:28; 16:101.
264
Commentary:
The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".
The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.
c
45:20.
d
5:17; 65:12.
e
7:28; 16:101.
إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ ۗ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ
16:124.
16:124.
16:124.
Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.
e
16:124.
c
16:124.
357
Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.
d
16:124.
وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ وَٱتَّبَعَ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا ۗ وَٱتَّخَذَ ٱللَّهُ إِبْرَٰهِيمَ خَلِيلًا
حَنِیْـفًا ابراہیمؑ کا حال ہے۔ لیکن چونکہ حال اور صفت کے معنی ایک ہوتے ہیں اور حال کا ترجمہ اردو میں نہیں ہو سکا۔ اس لئے صفت کا ترجمہ کر دیا گیا ہے۔
2:132.
This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow.
2:132.
Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).
d
2:132.
349
这节经文述及伊斯兰教的要旨: 完全服从安拉的旨意并把个人的全部才能和力量完全奉献给安拉而为安拉服务。经文提出伊布拉欣为穆斯林摹仿和学习的真正的榜样。
1
حَنِیْـفًا ابراہیمؑ کا حال ہے۔ لیکن چونکہ حال اور صفت کے معنی ایک ہوتے ہیں اور حال کا ترجمہ اردو میں نہیں ہو سکا۔ اس لئے صفت کا ترجمہ کر دیا گیا ہے۔
a
2:132.
591
Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).
b
2:132.
675
This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow.
إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَٰكِعُونَ
2:258; 3:69.
2:258; 3:69.
a
2:258; 3:69.
a
2:258; 3:69.
686
Important Words:
راکعون (who worship God alone). See 2:44.
b
2:258; 3:69.
۞ لَهُمْ دَارُ ٱلسَّلَٰمِ عِندَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُم بِمَا كَانُوا۟ يَعْمَلُونَ
10:26.
10:26.
10:26.
Commentary:
As السلام (peace) is also one of the names of God, the expression دارالسلام may also be rendered as the abode of God, i.e. the presence of God. The virtuous are thus promised the reward of God’s nearness.
d
10:26.
a
10:26.
868
Commentary:
As السلام (peace) is also one of the names of God, the expression دارالسلام may also be rendered as the abode of God, i.e. the presence of God. The virtuous are thus promised the reward of God’s nearness.
a
10:26.
أَلَآ إِنَّ أَوْلِيَآءَ ٱللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:63.
2:63.
Commentary:
The words لا خوف علیھم (shall have no fear) mean that believers do not fear that any real harm will ever befall them. The words do not mean that no danger will ever confront them. Similarly, the expression ولا ھم یحزنون (nor shall they grieve) means that believers will suffer no grief on account of what they did in the past. Thus both the future and the past have been made secure for the Faithful. This is a wonderful position, for no power on earth can guarantee true peace and security to a person regarding both his future and his past. It is God alone Who can do that. It is a pity, however, that instead of turning to God people seek security where they cannot find it.
The words (fear) خوف and حزن (grief) have indeed been used in the Quran on certain occasions with regard to Prophets, but the fear or grief of the Prophets is not about themselves, but about others, and to feel fear or grief about others is a commendable thing and not a punishment. It is in this sense that the word حزن (grief) has been used with regard to Prophet Jacob in 12:85 and the word خوف (fear) with regard to Zechariah in 19:6.
a
2:63.
a
2:63.
1338
Commentary:
The words لا خوف علیھم (shall have no fear) mean that believers do not fear that any real harm will ever befall them. The words do not mean that no danger will ever confront them. Similarly, the expression ولا ھم یحزنون (nor shall they grieve) means that believers will suffer no grief on account of what they did in the past. Thus both the future and the past have been made secure for the Faithful. This is a wonderful position, for no power on earth can guarantee true peace and security to a person regarding both his future and his past. It is God alone Who can do that. It is a pity, however, that instead of turning to God people seek security where they cannot find it.
The words (fear) خوف and حزن (grief) have indeed been used in the Quran on certain occasions with regard to Prophets, but the fear or grief of the Prophets is not about themselves, but about others, and to feel fear or grief about others is a commendable thing and not a punishment. It is in this sense that the word حزن (grief) has been used with regard to Prophet Jacob in 12:85 and the word خوف (fear) with regard to Zechariah in 19:6.
d
2:63.
1274
'Fear' pertains to the future actions of man and 'grief' to his past actions.
ٱلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ
Commentary:
This verse gives a description of اولیاء الله (friends of God) referred to in the preceding verse. They are (1) perfect in faith and (2) observe the highest standard of righteousness. The Holy Prophet has also given a description of the "friends of God," which may be taken as an explanation of this verse and may therefore be given here. He is reported to have said: "On the Day of Judgement the 'friends of God' will be brought in the presence of God in three classes. First of all, a person from among the first group will be presented to God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this question he will reply, 'O my Lord, Thou didst create Heaven, its trees and its fruits, its flowing streams and beautiful maids, its manifold bounties and sundry other things. Thou hast prepared these for those who are obedient to Thee. So in order to attain these blessings, O my Lord, I passed my nights praying and my days fasting.' Upon this God will say to him, 'O My servant, thou didst good works in order to get Heaven. So here it is, enter it and please thyself. It is an act of grace on My part that I have saved thee from the Fire, and it is an act of grace on My part that I have granted thee Heaven. So enter it and those that are with thee.' Then a person from among the second group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply, 'O my Lord! Thou didst create Hell and its burning fire, its hot winds and boiling water, and Thou didst prepare many other dreadful things for those who are disobedient to Thee. So out of the fear of these things, I stood up praying at night and fasted during the day.' Then God will say to him, 'O My servant, thou didst good works, fearing Hellfire; so I have liberated thee from it and it is an act of grace on My part that I caused thee to enter Heaven.' So he and those with him will enter Heaven. Then a person out of the third group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply by saying, 'O my Lord, I did all I did solely out of love for Thee and out of a yearning to meet Thee. By Thy glory, I stood up praying at night, and fasted during the day, out of a yearning for Thee.' Then God will say to him, 'Thou didst good works out of love for Me and out of a yearning for Me. So have your reward.' Then the Lord of Glory and Majesty will manifest Himself to him and say, 'Here I am, have a look at Me,' and will say, 'As an act of grace, I liberate thee from the Fire and I grant thee Paradise. I will send to thee My angels to visit thee and will Myself greet thee with the greeting of peace.' Upon this he and his companions will enter Paradise" (Kathir, v. 5, p. 122). It is, of course, apparent that the person chosen from each group will be the best man in the group and will be presented to God as its representative.
There are also other sayings of the Holy Prophet bearing on the different grades of the "friends of God." The following saying is quoted by Abu Dawud on the authority of Abu Hurairah: "Of the servants of God there are some whom even the Prophets and the Martyrs envy." On being asked by his Companions who were those lucky people, the Holy Prophet said, "They are men who love one another only for God’s sake. The goods of this world or the ties of kinship are not the incentives of their love. Their faces will shine with light and they will be seated on luminous pulpits. When others will be fearful, they will be free from fear, and when others will bewail their past misfortunes, they will enjoy peace of mind" (Dawud).
The statement that even the Prophets envy such persons does not mean that such persons are superior to Prophets, for the Prophets are themselves the best "friends of God." It simply means that the Prophets are particularly pleased with the condition of these persons and desire that such friends of God should be found in large numbers among their own followers.
1339
Commentary:
This verse gives a description of اولیاء الله (friends of God) referred to in the preceding verse. They are (1) perfect in faith and (2) observe the highest standard of righteousness. The Holy Prophet has also given a description of the "friends of God," which may be taken as an explanation of this verse and may therefore be given here. He is reported to have said: "On the Day of Judgement the 'friends of God' will be brought in the presence of God in three classes. First of all, a person from among the first group will be presented to God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this question he will reply, 'O my Lord, Thou didst create Heaven, its trees and its fruits, its flowing streams and beautiful maids, its manifold bounties and sundry other things. Thou hast prepared these for those who are obedient to Thee. So in order to attain these blessings, O my Lord, I passed my nights praying and my days fasting.' Upon this God will say to him, 'O My servant, thou didst good works in order to get Heaven. So here it is, enter it and please thyself. It is an act of grace on My part that I have saved thee from the Fire, and it is an act of grace on My part that I have granted thee Heaven. So enter it and those that are with thee.' Then a person from among the second group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply, 'O my Lord! Thou didst create Hell and its burning fire, its hot winds and boiling water, and Thou didst prepare many other dreadful things for those who are disobedient to Thee. So out of the fear of these things, I stood up praying at night and fasted during the day.' Then God will say to him, 'O My servant, thou didst good works, fearing Hellfire; so I have liberated thee from it and it is an act of grace on My part that I caused thee to enter Heaven.' So he and those with him will enter Heaven. Then a person out of the third group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply by saying, 'O my Lord, I did all I did solely out of love for Thee and out of a yearning to meet Thee. By Thy glory, I stood up praying at night, and fasted during the day, out of a yearning for Thee.' Then God will say to him, 'Thou didst good works out of love for Me and out of a yearning for Me. So have your reward.' Then the Lord of Glory and Majesty will manifest Himself to him and say, 'Here I am, have a look at Me,' and will say, 'As an act of grace, I liberate thee from the Fire and I grant thee Paradise. I will send to thee My angels to visit thee and will Myself greet thee with the greeting of peace.' Upon this he and his companions will enter Paradise" (Kathir, v. 5, p. 122). It is, of course, apparent that the person chosen from each group will be the best man in the group and will be presented to God as its representative.
There are also other sayings of the Holy Prophet bearing on the different grades of the "friends of God." The following saying is quoted by Abu Dawud on the authority of Abu Hurairah: "Of the servants of God there are some whom even the Prophets and the Martyrs envy." On being asked by his Companions who were those lucky people, the Holy Prophet said, "They are men who love one another only for God’s sake. The goods of this world or the ties of kinship are not the incentives of their love. Their faces will shine with light and they will be seated on luminous pulpits. When others will be fearful, they will be free from fear, and when others will bewail their past misfortunes, they will enjoy peace of mind" (Dawud).
The statement that even the Prophets envy such persons does not mean that such persons are superior to Prophets, for the Prophets are themselves the best "friends of God." It simply means that the Prophets are particularly pleased with the condition of these persons and desire that such friends of God should be found in large numbers among their own followers.
إِنَّهُمْ لَن يُغْنُوا۟ عَنكَ مِنَ ٱللَّهِ شَيْـًٔا ۚ وَإِنَّ ٱلظَّٰلِمِينَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۖ وَٱللَّهُ وَلِىُّ ٱلْمُتَّقِينَ
5:52; 9:67.
b
5:52; 9:67.