Topic: No Compulsion In Religion
View Aspects
أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
4:154.
اس جگہ ’’سمجھو کہ‘‘ کے الفاظ فَقَدْ کا ترجمہ ہے۔ فَاء اپنے بعد ایک محذوف پر دلالت کرتا ہے جو ظاہر کیا گیا ہے۔
4:154.
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the spirit of stupid questioning, so that the dignity of faith should suffer and they may fall victim to doubts.
4:154.
Important Words:
سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).
Commentary:
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.
As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.
c
4:154.
1
اس جگہ ’’سمجھو کہ‘‘ کے الفاظ فَقَدْ کا ترجمہ ہے۔ فَاء اپنے بعد ایک محذوف پر دلالت کرتا ہے جو ظاہر کیا گیا ہے۔
b
4:154.
115
Important Words:
سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).
Commentary:
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.
As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.
b
4:154.
133
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the spirit of stupid questioning, so that the dignity of faith should suffer and they may fall victim to doubts.
لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
31:23.
10:100; 11:119; 18:30; 76:4.
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
10:100; 11:119; 18:30; 76:4.
31:23.
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
10:100; 11:119; 18:30; 76:4.
31:23.
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
31:23.
g
10:100; 11:119; 18:30; 76:4.
197
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
198
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
1
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
2
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
3
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
4
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
5
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
6
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
263
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
319
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
320
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ قَدْ ضَلُّوا۟ ضَلَٰلًۢا بَعِيدًا
4:138.
4:138.
c
4:138.
a
4:138.
631
Commentary:
The Quran being such a treasure of spiritual knowledge, those who reject it are indeed great losers.
c
4:138.
۞ قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ مِن قَوْمِهِۦ لَنُخْرِجَنَّكَ يَٰشُعَيْبُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَكَ مِن قَرْيَتِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا ۚ قَالَ أَوَلَوْ كُنَّا كَٰرِهِينَ
14:14.
ہمیشہ کسی ملک کی ظالم اکثریت اپنے غرور میں اقلیت کو ایسی ہی دھمکیاں دیا کرتی ہے۔ حالانکہ جانتی ہے کہ ہم نے نکالا تو ان کے لئے اور کوئی رہنے کی جگہ نہیں۔ غیر ملک ان کو داخل نہ ہونے دیں گے۔
14:14.
The words show that throughout the ages the good and intelligent men have believed that force should not be used in matters concerning conscience.
14:14.
Commentary:
Disbelievers, complacently conscious of their power and wealth, listen to no request however reasonable, and in the words of the opponents of Shu‘aib always say: "There is no need for anyone to judge between us. We ourselves can judge and our verdict is that, only he who follows our religion will be allowed to live with us." On the other hand, the followers of every Prophet, like the followers of Shu‘aib, have always made a pathetic, though unavailing, appeal to their persecutors in the words: "Will you compel us to adopt your religion, even if it offends our reason and goes against our conscience?" The concluding words of the verse also show that throughout history good and intelligent men have always believed that force should not be used in matters relating to conscience.
a
14:14.
1
ہمیشہ کسی ملک کی ظالم اکثریت اپنے غرور میں اقلیت کو ایسی ہی دھمکیاں دیا کرتی ہے۔ حالانکہ جانتی ہے کہ ہم نے نکالا تو ان کے لئے اور کوئی رہنے کی جگہ نہیں۔ غیر ملک ان کو داخل نہ ہونے دیں گے۔
a
14:14.
987
Commentary:
Disbelievers, complacently conscious of their power and wealth, listen to no request however reasonable, and in the words of the opponents of Shu‘aib always say: "There is no need for anyone to judge between us. We ourselves can judge and our verdict is that, only he who follows our religion will be allowed to live with us." On the other hand, the followers of every Prophet, like the followers of Shu‘aib, have always made a pathetic, though unavailing, appeal to their persecutors in the words: "Will you compel us to adopt your religion, even if it offends our reason and goes against our conscience?" The concluding words of the verse also show that throughout history good and intelligent men have always believed that force should not be used in matters relating to conscience.
c
14:14.
1013
The words show that throughout the ages the good and intelligent men have believed that force should not be used in matters concerning conscience.
وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً وَٰحِدَةً فَٱخْتَلَفُوا۟ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ
یعنی کفر و ضلالت پر متحد تھے۔ جیسے رسول کریم صلی اللہ علیہ وسلم نے فرمایا اَلْـکُفْرُ مِلَّۃٌ وَّاحِدَۃٌ یعنی کافر شرارتوں میں دوسرے سب کافروں سے مل کر ایک ہی قوم بن جاتے ہیں۔ نیز دیکھو نوٹ سورۂ بقرہ آیت ۲۱۴۔
یہ رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْ ءٍ کی طرف اشارہ ہے۔
11:111; 20:130; 41:46.
2:214.
They were united in wickedness and opposition to Divine Prophets. See also {254}.
The words may have one and all of the following meanings: (a) God endowed men with the capacity to find the right path and also directed them to it through revealed guidance, but they forsook that path and fell into error. (b) They are always shown the right path through Divine Messengers, but they continue to differ among themselves. (c) In their opposition to the Divine Messengers the disbelievers always take the same course and thus form one community. All through the ages they have opposed the Divine Prophets and differed with them. See {255}.
The reference is to 'My Mercy encompasses all things' (7:157).
2:214.
11:111; 20:130; 41:46.
Commentary:
The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.
The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.
d
2:214.
e
11:111; 20:130; 41:46.
1
یعنی کفر و ضلالت پر متحد تھے۔ جیسے رسول کریم صلی اللہ علیہ وسلم نے فرمایا اَلْـکُفْرُ مِلَّۃٌ وَّاحِدَۃٌ یعنی کافر شرارتوں میں دوسرے سب کافروں سے مل کر ایک ہی قوم بن جاتے ہیں۔ نیز دیکھو نوٹ سورۂ بقرہ آیت ۲۱۴۔
2
یہ رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْ ءٍ کی طرف اشارہ ہے۔
a
2:214.
b
11:111; 20:130; 41:46.
1295
Commentary:
The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.
The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.
a
11:111; 20:130; 41:46.
c
2:214.
1247A
They were united in wickedness and opposition to Divine Prophets. See also {254}.
1248
The words may have one and all of the following meanings: (a) God endowed men with the capacity to find the right path and also directed them to it through revealed guidance, but they forsook that path and fell into error. (b) They are always shown the right path through Divine Messengers, but they continue to differ among themselves. (c) In their opposition to the Divine Messengers the disbelievers always take the same course and thus form one community. All through the ages they have opposed the Divine Prophets and differed with them. See {255}.
1248A
The reference is to 'My Mercy encompasses all things' (7:157).
وَلَوْ شَآءَ رَبُّكَ لَءَامَنَ مَن فِى ٱلْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُوا۟ مُؤْمِنِينَ
6:150; 16:10.
2:257; 18:30.
From this verse it is clear beyond any shadow of doubt that Islam does not allow or countenance the use of force for its propagation. See also {319}.
6:150; 16:10.
2:257; 18:30.
Commentary:
As the previous verse expressed a desire on the part of God that all men should believe, therefore there is likely to arise in the minds of some people the question why God, Who is All-Powerful, does not carry out His wish and force all men to believe. This question has been very beautifully answered in this verse, which says that if God had exercised compulsion to carry out His wish, He would not have confined His compulsion to one people but would have guided all who are in the earth. But He does not resort to compulsion and has left the matter of faith to the option of individuals, although He desires all His creatures to follow guidance and rise spiritually.
The clause, Wilt thou then force men to become believers?, is capable of two interpretations: (1) It may be taken as an argument in support of the statement made in the first part of the verse. In this case it would mean that God cannot resort to compulsion in the matter of faith, for to compel a person to accept a certain religion can serve no useful purpose. The Quran thus asks the Holy Prophet if he would like to force men to accept his faith against their will and, implying an answer in the negative,—for the Prophet would never countenance compulsion—the verse declares that God, Who knows the secrets of all hearts, cannot have recourse to compulsion. (2) The verse may also be taken to be addressed to each and every believer and to say to him that the denial of truth by disbelievers should not so enrage anyone as to make him resort to compelling men to accept it, arguing that when God, Who is the Lord and Master of all beings, does not use force, no mortal has any right to do so. Whichever of these two interpretations may be put upon this verse, it is clear beyond any shadow of doubt that Islam does not allow the use of force for its propagation.
a
6:150; 16:10.
b
2:257; 18:30.
605
从这节经文中, 可以毫不怀疑地清楚地看出, 伊斯兰教不容许或鼓励使用暴力来宣传它的教义。见注释197。
a
6:150; 16:10.
b
2:257; 18:30.
1371
Commentary:
As the previous verse expressed a desire on the part of God that all men should believe, therefore there is likely to arise in the minds of some people the question why God, Who is All-Powerful, does not carry out His wish and force all men to believe. This question has been very beautifully answered in this verse, which says that if God had exercised compulsion to carry out His wish, He would not have confined His compulsion to one people but would have guided all who are in the earth. But He does not resort to compulsion and has left the matter of faith to the option of individuals, although He desires all His creatures to follow guidance and rise spiritually.
The clause, Wilt thou then force men to become believers?, is capable of two interpretations: (1) It may be taken as an argument in support of the statement made in the first part of the verse. In this case it would mean that God cannot resort to compulsion in the matter of faith, for to compel a person to accept a certain religion can serve no useful purpose. The Quran thus asks the Holy Prophet if he would like to force men to accept his faith against their will and, implying an answer in the negative,—for the Prophet would never countenance compulsion—the verse declares that God, Who knows the secrets of all hearts, cannot have recourse to compulsion. (2) The verse may also be taken to be addressed to each and every believer and to say to him that the denial of truth by disbelievers should not so enrage anyone as to make him resort to compelling men to accept it, arguing that when God, Who is the Lord and Master of all beings, does not use force, no mortal has any right to do so. Whichever of these two interpretations may be put upon this verse, it is clear beyond any shadow of doubt that Islam does not allow the use of force for its propagation.
a
6:150; 16:10.
b
2:257; 18:30.
1289
From this verse it is clear beyond any shadow of doubt that Islam does not allow or countenance the use of force for its propagation. See also {319}.
وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ ٱلنَّاسَ أُمَّةً وَٰحِدَةً ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ
2:214; 10:20; 42:9.
2:214; 10:20; 42:9.
e
2:214; 10:20; 42:9.
a
2:214; 10:20; 42:9.
1499
Commentary:
See 2:214 & 10:20.
d
2:214; 10:20; 42:9.
مَن كَفَرَ بِٱللَّهِ مِنۢ بَعْدِ إِيمَٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَٰنِ وَلَٰكِن مَّن شَرَحَ بِٱلْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ ٱللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
3:91; 4:138; 63:4.
3:91; 4:138; 63:4.
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
3:91; 4:138; 63:4.
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
a
3:91; 4:138; 63:4.
1907
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
1579
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ ۚ إِنَّآ أَعْتَدْنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ ۚ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا
2:257; 10:100.
25:38; 42:46.
2:257; 10:100.
25:38; 42:46.
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
c
2:257; 10:100.
d
25:38; 42:46.
a
2:257; 10:100.
b
25:38; 42:46.
2070
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
b
2:257; 10:100.
c
25:38; 42:46.
وَيَقُولُونَ ءَامَنَّا بِٱللَّهِ وَبِٱلرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُم مِّنۢ بَعْدِ ذَٰلِكَ ۚ وَمَآ أُو۟لَٰٓئِكَ بِٱلْمُؤْمِنِينَ
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَهُمْ أُمَّةً وَٰحِدَةً وَلَٰكِن يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِۦ ۚ وَٱلظَّٰلِمُونَ مَا لَهُم مِّن وَلِىٍّ وَلَا نَصِيرٍ
11:119.
11:119.
2:214; 10:20; 11:119.
Commentary:
The expression یدخل من یشاء فی رحمته besides the translation given in the text, may also mean, "He admits into His mercy him who himself seeks to be admitted into it."
d
11:119.
a
2:214; 10:20; 11:119.
3608
Commentary:
The expression یدخل من یشاء فی رحمته besides the translation given in the text, may also mean, "He admits into His mercy him who himself seeks to be admitted into it."
d
11:119.
ذَٰلِكَ بِأَنَّهُمْ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ
3:91; 4:138; 16:107.
مجہول کا صیغہ اس لئے استعمال کیا گیا ہے کہ یہ بتایا جائے کہ مُہر اللہ تعالیٰ کی طرف سے بلاوجہ نہیں لگی بلکہ اس کا باعث ان لوگوں کے اپنے اعمال تھے‘ جن کے مخفی ہونے کی وجہ سے مجہول کا صیغہ استعمال کیا گیا ہے تا کہ مُہر لگانے کا فَاعِل اللہ تعالیٰ قرار نہ پائے بلکہ مُہر لگائے جانے کا باعث ان کے مخفی اعمال قرار پائیں۔
3:91; 4:138; 16:107.
The hypocrites seem to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
3:91; 4:138; 16:107.
Commentary:
The hypocrites, the verse purports to say, appear to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
c
3:91; 4:138; 16:107.
1
مجہول کا صیغہ اس لئے استعمال کیا گیا ہے کہ یہ بتایا جائے کہ مُہر اللہ تعالیٰ کی طرف سے بلاوجہ نہیں لگی بلکہ اس کا باعث ان لوگوں کے اپنے اعمال تھے‘ جن کے مخفی ہونے کی وجہ سے مجہول کا صیغہ استعمال کیا گیا ہے تا کہ مُہر لگانے کا فَاعِل اللہ تعالیٰ قرار نہ پائے بلکہ مُہر لگائے جانے کا باعث ان کے مخفی اعمال قرار پائیں۔
c
3:91; 4:138; 16:107.
4246
Commentary:
The hypocrites, the verse purports to say, appear to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.
c
3:91; 4:138; 16:107.
3050
The hypocrites seem to have lost all reason and understanding since they labour under the misconception that by their wiles and glib talk they can deceive Allah and His Prophet.