Topic: Al-Khabir (All-Aware)
View Aspects
إِن تُبْدُوا۟ ٱلصَّدَقَٰتِ فَنِعِمَّا هِىَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
نِعِمَّا ھِیَ اصل میں نِعْمَ مَا ھِیَ ہے۔ یعنی یہ بہت اچھی بات ہے۔ یہ مخصوص بالمدح کہلاتا ہے اور اس کا حل نِعْمَ الشَّیْئُ شَیْئًا ہے (املاء ابوالبقاء) جیسے اردو میں کہتے ہیں کہ بس کام تو یہ ہے۔
مِنْ سَیِّاٰ تِکُمْ کے معنے یہ بھی ہیں کہ بدیوں سے بعض کو اس کے سبب سے چھپا دے گا‘ مٹا دے گا۔ اور مِنْ زائد بغرضِ تاکید بھی ہو سکتا ہے اس صورت میں یہ معنے ہوں گے کہ تمہاری بدیاں بالکل مٹا دے گا۔ اخفش نے اس جگہ یہی معنے کیے ہیں (املاء ابوالبقاء)
4:32, 8:30; 29:8; 64:10; 66:9.
9:60, 103, 104.
Islam has most wisely recommended both forms of giving alms, open and secret. By giving alms openly a man sets a good example to others which they may imitate. Secret almsgiving in some cases is better, because then one refrains from exposing the poverty of his less fortunate brethren, and there is also little occasion for feeling proud in giving secretly.
The particle min either may have been used for the sake of emphasis, or in the sense of "many" or "some."
9:60, 103, 104.
4:32; 8:30; 29:8; 64:10; 66:9.
Important Words:
یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).
Commentary:
Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.
Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.
In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.
In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.
But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.
a
4:32, 8:30; 29:8; 64:10; 66:9.
d
9:60, 103, 104.
1
نِعِمَّا ھِیَ اصل میں نِعْمَ مَا ھِیَ ہے۔ یعنی یہ بہت اچھی بات ہے۔ یہ مخصوص بالمدح کہلاتا ہے اور اس کا حل نِعْمَ الشَّیْئُ شَیْئًا ہے (املاء ابوالبقاء) جیسے اردو میں کہتے ہیں کہ بس کام تو یہ ہے۔
2
مِنْ سَیِّاٰ تِکُمْ کے معنے یہ بھی ہیں کہ بدیوں سے بعض کو اس کے سبب سے چھپا دے گا‘ مٹا دے گا۔ اور مِنْ زائد بغرضِ تاکید بھی ہو سکتا ہے اس صورت میں یہ معنے ہوں گے کہ تمہاری بدیاں بالکل مٹا دے گا۔ اخفش نے اس جگہ یہی معنے کیے ہیں (املاء ابوالبقاء)
b
9:60, 103, 104.
c
4:32; 8:30; 29:8; 64:10; 66:9.
278
Important Words:
یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).
Commentary:
Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.
Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.
In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.
In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.
But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.
a
4:32, 8:30; 29:8; 64:10; 66:9.
c
9:60, 103, 104.
342
Islam has most wisely recommended both forms of giving alms, open and secret. By giving alms openly a man sets a good example to others which they may imitate. Secret almsgiving in some cases is better, because then one refrains from exposing the poverty of his less fortunate brethren, and there is also little occasion for feeling proud in giving secretly.
343
The particle min either may have been used for the sake of emphasis, or in the sense of "many" or "some."
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًا
4:129.
4:129.
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
4:129.
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
a
4:129.
513
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
602
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
603
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
یعنی خداتعالیٰ کی خاطر سچی گواہی دیا کرو۔
5:9.
The expression, "against yourselves" may also signify "against your people or kith and kin". The words "parents and kindred" have been added to emphasize the force of the injunction.
The words also mean, lest you deviate.
5:9.
Important Words:
اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).
Commentary:
As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.
The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.
The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.
e
5:9.
352
“不利于你们自己” 这一用语, 也可意指 “不利于你们的宗教或亲戚朋友。” “父母和亲戚” 这几个字, 是加上去强调这一旨令的。
1
یعنی خداتعالیٰ کی خاطر سچی گواہی دیا کرو۔
a
5:9.
600
Important Words:
اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).
Commentary:
As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.
The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.
The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.
c
5:9.
682
The expression, "against yourselves" may also signify "against your people or kith and kin". The words "parents and kindred" have been added to emphasize the force of the injunction.
682A
The words also mean, lest you deviate.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ
4:136.
5:3; 11:90.
Commentary:
As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.
The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.
The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden.
b
4:136.
c
5:3; 11:90.
a
4:136.
b
5:3; 11:90.
648
Commentary:
As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.
The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.
The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden.
c
4:136.
d
5:3; 11:90.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
یہاں یہ سوال پیدا ہوتا ہے کہ جب اللہ تعالیٰ غالب ہے تو سزا کیوں نہیں دیتا۔ اس کا جواب یہ دیا کہ وہ حکیم بھی ہے اور خبیر بھی۔ چونکہ وہ حکیم ہے اس لئے معاملہ اس طرح کرتا ہے جس سے نتیجہ ٹھیک نکلے اور کچھ لوگ ہدایت پا جائیں اور چونکہ خبیر ہے اسے معلوم ہے کہ آئندہ زمانہ میں بہت سے لوگ ایمان لانے والے ہیں اگر اب قوم کو تباہ کر دیا تو وہ لوگ بھی تباہ ہو جائیں گے جو آخر میں ایمان لانے والے ہیں۔ پس باوجود غالب ہونے کے سزا نہیں دیتا۔
6:62.
The Divine attribute Al-Qahir refutes the theory that matter and soul are coexistent with God and have not been created by Him. If they were not created by Him then He had no right or power to subdue or overrule them.
6:62.
Important Words:
قاھر (Supreme) is derived from قھر. They say قھرہ i.e. he overcame, conquered or subjected him; or he became superior in power or force to him. It also means, he oppressed him; or he forced or compelled him. So قاھر means, one who overcomes, conquers or subdues. القاھر and القھار are attributes of God, meaning, the Subduer of His creatures by His sovereign authority and power, and the Disposer of them as He pleases (Lane).
Commentary:
The attribute القاھر (Supreme) does not imply any injustice on the part of God. All things being His servants, He does not subdue anything which does not belong to Him and is not His creation. This refutes those, who allege that matter and soul are co-existent with God and are not His creation. If they were not the creation of God, He had no right to subdue or rule over them. Hence, those who allege that matter and soul are not the creation of God, attribute to Him an act of injustice; for in that case we would have to assume that God has subdued such things as are not His creation.
f
6:62.
418
اَلْقَاهِرْ (Al-Qahir) 这一安拉的常德驳斥了物质和灵魂是与安拉共存的而不是由安拉创造出来的这一理论。假如它们不是安拉创造的, 那么, 他就没有权利或能力控制或制服它们。
3
یہاں یہ سوال پیدا ہوتا ہے کہ جب اللہ تعالیٰ غالب ہے تو سزا کیوں نہیں دیتا۔ اس کا جواب یہ دیا کہ وہ حکیم بھی ہے اور خبیر بھی۔ چونکہ وہ حکیم ہے اس لئے معاملہ اس طرح کرتا ہے جس سے نتیجہ ٹھیک نکلے اور کچھ لوگ ہدایت پا جائیں اور چونکہ خبیر ہے اسے معلوم ہے کہ آئندہ زمانہ میں بہت سے لوگ ایمان لانے والے ہیں اگر اب قوم کو تباہ کر دیا تو وہ لوگ بھی تباہ ہو جائیں گے جو آخر میں ایمان لانے والے ہیں۔ پس باوجود غالب ہونے کے سزا نہیں دیتا۔
b
6:62.
766
Important Words:
قاھر (Supreme) is derived from قھر. They say قھرہ i.e. he overcame, conquered or subjected him; or he became superior in power or force to him. It also means, he oppressed him; or he forced or compelled him. So قاھر means, one who overcomes, conquers or subdues. القاھر and القھار are attributes of God, meaning, the Subduer of His creatures by His sovereign authority and power, and the Disposer of them as He pleases (Lane).
Commentary:
The attribute القاھر (Supreme) does not imply any injustice on the part of God. All things being His servants, He does not subdue anything which does not belong to Him and is not His creation. This refutes those, who allege that matter and soul are co-existent with God and are not His creation. If they were not the creation of God, He had no right to subdue or rule over them. Hence, those who allege that matter and soul are not the creation of God, attribute to Him an act of injustice; for in that case we would have to assume that God has subdued such things as are not His creation.
c
6:62.
832
The Divine attribute Al-Qahir refutes the theory that matter and soul are coexistent with God and have not been created by Him. If they were not created by Him then He had no right or power to subdue or overrule them.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ وَيَوْمَ يَقُولُ كُن فَيَكُونُ ۚ قَوْلُهُ ٱلْحَقُّ ۚ وَلَهُ ٱلْمُلْكُ يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
9:94; 13:10; 23:93; 39:47; 59:23.
14:20; 16:4; 29:45.
27:88; 39:69.
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
431
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
819
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
a
9:94; 13:10; 23:93; 39:47; 59:23.
c
14:20; 16:4; 29:45.
d
27:88; 39:69.
863
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ
یعنی انسان اپنے علم کے زور سے اسے نہیں دیکھ سکتا۔ مگر خداتعالیٰ اپنے فضل سے اس کے پاس آکر جلوہ گر ہوتا ہے اور اس طرح انسان کو اس کی رؤیت ہوتی ہے۔
22:64; 67:15.
Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes.
22:64; 67:15.
Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose.
c
22:64; 67:15.
446
اَبْصَارْ (Absar) 是 بَصَرْ (Basar) 的复数, 意思是看见或理解。لَطِيْف (Latif) 的意思是, 不能理解的; 微妙的、难以捉摸的 (Lane和 تَاجْ, Taj)。这节经文的意思是, 只有人类的理智或推理而不借助於安拉的启示是不能理解安拉的。安拉是不能用肉眼看到的, 而是通过他派遣的先知或通过他的常德的作用向人类作启示的。安拉也可用精神的眼力来觉察。
1
یعنی انسان اپنے علم کے زور سے اسے نہیں دیکھ سکتا۔ مگر خداتعالیٰ اپنے فضل سے اس کے پاس آکر جلوہ گر ہوتا ہے اور اس طرح انسان کو اس کی رؤیت ہوتی ہے۔
c
22:64; 67:15.
846
Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose.
c
22:64; 67:15.
887
Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes.
الٓر ۚ كِتَٰبٌ أُحْكِمَتْ ءَايَٰتُهُۥ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
تفصیل کے لئے دیکھئے سورہ یونس آیت نمبر۲ نوٹ نمبر۱۔
10:2; 12:2; 13:2; 14:2; 15:2.
3:8; 10:2.
I am Allah, the All-Seeing. See {16}.
Ahkama-hu means, he made it solid, sound, firm or free from defect or imperfection. Ahkamat-hut-Tajaribu means, experiments rendered him wise or sound in judgment (Lane).
The word Fussilat here has been substituted for Mutashabihat in 3:8 which word signifies the details of the Quranic teaching. The fundamental teachings of Islam are so unassailable that it is difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary but the details are subordinated to the fundamentals.
10:2; 12:2; 13:2; 14:2; 15:2.
3:8; 10:2.
Important Words:
الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.
فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.
خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.
خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).
Commentary:
A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.
The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
606
我是安拉, 全见的。见注释16。
1
تفصیل کے لئے دیکھئے سورہ یونس آیت نمبر۲ نوٹ نمبر۱۔
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
1383
Important Words:
الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.
فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.
خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.
خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).
Commentary:
A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.
The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
1293
I am Allah, the All-Seeing. See {16}.
1293A
Ahkama-hu means, he made it solid, sound, firm or free from defect or imperfection. Ahkamat-hut-Tajaribu means, experiments rendered him wise or sound in judgment (Lane).
1294
The word Fussilat here has been substituted for Mutashabihat in 3:8 which word signifies the details of the Quranic teaching. The fundamental teachings of Islam are so unassailable that it is difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary but the details are subordinated to the fundamentals.
وَكَمْ أَهْلَكْنَا مِنَ ٱلْقُرُونِ مِنۢ بَعْدِ نُوحٍ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرًۢا بَصِيرًا
21:12; 65:9.
21:12; 65:9.
21:12; 65:9.
Commentary:
The verse means to say that the appearance of a Divine Messenger is no new phenomenon. Prophets have been appearing in the world since the days of Noah and the enemies of these Prophets have always come to grief. God cannot punish men for going astray without first sending His Messengers to lead them to the right path.
b
21:12; 65:9.
a
21:12; 65:9.
1947
Commentary:
The verse means to say that the appearance of a Divine Messenger is no new phenomenon. Prophets have been appearing in the world since the days of Noah and the enemies of these Prophets have always come to grief. God cannot punish men for going astray without first sending His Messengers to lead them to the right path.
a
21:12; 65:9.
إِنَّ رَبَّكَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًا
13:27; 29:63; 30:38; 39:53.
13:27; 29:63; 30:38; 39:53.
13:27; 29:63; 30:38; 39:53.
Commentary:
The verse means to say that God grants plenty to some and straitens the means of livelihood for others. He does so that He may see whether those upon whom He has bestowed wealth help those who are poor and needy. The verse teaches the supreme lesson that money spent in helping and serving the poor is money well spent. The enlarging of provision by God and the straitening of it by Him do not imply an arbitrary action but refer to a wise system of divine laws.
It is worthy of note that these commandments regarding the right use of money were given to Muslims in Mecca at a time when they could not earn even as much as to make both ends meet and when many of them were actually starving. Could such commandments be given to a persecuted and starving people by anyone except the All-Powerful God Who knew that the time was soon coming when those very starving Muslims would become wealthy and powerful?
a
13:27; 29:63; 30:38; 39:53.
a
13:27; 29:63; 30:38; 39:53.
1960
Commentary:
The verse means to say that God grants plenty to some and straitens the means of livelihood for others. He does so that He may see whether those upon whom He has bestowed wealth help those who are poor and needy. The verse teaches the supreme lesson that money spent in helping and serving the poor is money well spent. The enlarging of provision by God and the straitening of it by Him do not imply an arbitrary action but refer to a wise system of divine laws.
It is worthy of note that these commandments regarding the right use of money were given to Muslims in Mecca at a time when they could not earn even as much as to make both ends meet and when many of them were actually starving. Could such commandments be given to a persecuted and starving people by anyone except the All-Powerful God Who knew that the time was soon coming when those very starving Muslims would become wealthy and powerful?
e
13:27; 29:63; 30:38; 39:53.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَتُصْبِحُ ٱلْأَرْضُ مُخْضَرَّةً ۗ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ
22:6; 30:51; 35:28; 39:22; 45:6.
22:6; 30:51; 35:28; 39:22; 45:6.
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
22:6; 30:51; 35:28; 39:22; 45:6.
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
e
22:6; 30:51; 35:28; 39:22; 45:6.
c
22:6; 30:51; 35:28; 39:22; 45:6.
2493
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
c
22:6; 30:51; 35:28; 39:22; 45:6.
1970
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
يَٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
1008
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
3043
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
2308
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًا
穆圣的尊贵配偶不仅被要求为信者们应起贞淑、孝敬和正直的模范作用, 而且还要把已从穆圣那里所直接学到的伊斯兰教的教义和戒律教导他们。
The Holy Prophet’s noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Holy Prophet.
Commentary:
The Holy Prophet’s noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Prophet.
1033
穆圣的尊贵配偶不仅被要求为信者们应起贞淑、孝敬和正直的模范作用, 而且还要把已从穆圣那里所直接学到的伊斯兰教的教义和戒律教导他们。
3101
Commentary:
The Holy Prophet’s noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Prophet.
2354
The Holy Prophet’s noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Holy Prophet.
إِن تَدْعُوهُمْ لَا يَسْمَعُوا۟ دُعَآءَكُمْ وَلَوْ سَمِعُوا۟ مَا ٱسْتَجَابُوا۟ لَكُمْ ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ
7:194.
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے سوا جو صاحبِ وحی و الہام ہے۔
7:194.
7:194.
Commentary:
The verse further dwells upon the complete failure of the forces of evil to arrest the progress of Islam. It says that the idols of idol worshippers will prove entirely powerless and useless against the onward march of Islam.
The reference in the words, "the One Who is All-Aware," as the translation of the text shows, is to God. It may also be to the Holy Prophet when the word would mean, well-aware.
d
7:194.
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے سوا جو صاحبِ وحی و الہام ہے۔
a
7:194.
3188
Commentary:
The verse further dwells upon the complete failure of the forces of evil to arrest the progress of Islam. It says that the idols of idol worshippers will prove entirely powerless and useless against the onward march of Islam.
The reference in the words, "the One Who is All-Aware," as the translation of the text shows, is to God. It may also be to the Holy Prophet when the word would mean, well-aware.
d
7:194.
وَٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ مِنَ ٱلْكِتَٰبِ هُوَ ٱلْحَقُّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ ۗ إِنَّ ٱللَّهَ بِعِبَادِهِۦ لَخَبِيرٌۢ بَصِيرٌ
22:55; 47:3; 56:96.
22:55; 47:3; 56:96.
22:55; 47:3; 56:96.
d
22:55; 47:3; 56:96.
c
22:55; 47:3; 56:96.
b
22:55; 47:3; 56:96.
۞ وَلَوْ بَسَطَ ٱللَّهُ ٱلرِّزْقَ لِعِبَادِهِۦ لَبَغَوْا۟ فِى ٱلْأَرْضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَآءُ ۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرٌۢ بَصِيرٌ
15:22.
15:22.
15:22.
b
15:22.
a
15:22.
a
15:22.
يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
1280
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
2
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
3851
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
2796
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
2797
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
وَمَا لَكُمْ أَلَّا تُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ لَا يَسْتَوِى مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ ٱلْفَتْحِ وَقَٰتَلَ ۚ أُو۟لَٰٓئِكَ أَعْظَمُ دَرَجَةً مِّنَ ٱلَّذِينَ أَنفَقُوا۟ مِنۢ بَعْدُ وَقَٰتَلُوا۟ ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
4:96; 9:20.
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
4:96; 9:20.
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
Fall of Mecca or the Treaty of Hudaibiyah.
4:96; 9:20.
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
a
4:96; 9:20.
2
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
c
4:96; 9:20.
4153
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
c
4:96; 9:20.
2989
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
2990
Fall of Mecca or the Treaty of Hudaibiyah.