Topic: As-Sami‘ (The All-Hearing)
View Aspects
وَإِذْ يَرْفَعُ إِبْرَٰهِۦمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَٰعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ
14:41.
14:41.
Was Abraham the founder or only the rebuilder of the Ka‘bah is a question that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace its origin to Adam. The Qur’an (3:97) and authentic Traditions favour the view that even prior to the erection of a building on this site by Abraham some sort of structure did exist, but it had fallen into ruins and only a trace of it had remained. The word al-Qawa‘id in the verse shows that the foundations of the House were there which Abraham and Ishmael had raised. Moreover, Abraham’s prayer at the time he had separated from the child Ishmael and his mother at Mecca, viz. Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (14:38), shows that the Ka‘bah had existed even before Abraham had settled his wife and son in the Valley of Mecca. The Hadith also supports this view (Bukhari). Historical records too lend support to the view that the Ka‘bah is of anti
14:41.
Commentary:
When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.
Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.
The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).
The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).
Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).
b
14:41.
a
14:41.
134
Commentary:
When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.
Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.
The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).
The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).
Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).
a
14:41.
146
Was Abraham the founder or only the rebuilder of the Ka‘bah is a question that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace its origin to Adam. The Qur’an (3:97) and authentic Traditions favour the view that even prior to the erection of a building on this site by Abraham some sort of structure did exist, but it had fallen into ruins and only a trace of it had remained. The word al-Qawa‘id in the verse shows that the foundations of the House were there which Abraham and Ishmael had raised. Moreover, Abraham’s prayer at the time he had separated from the child Ishmael and his mother at Mecca, viz. Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (14:38), shows that the Ka‘bah had existed even before Abraham had settled his wife and son in the Valley of Mecca. The Hadith also supports this view (Bukhari). Historical records too lend support to the view that the Ka‘bah is of anti
فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
3:21.
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
3:21.
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
84
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
a
3:21.
144
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
b
3:21.
155
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
فَمَنۢ بَدَّلَهُۥ بَعْدَمَا سَمِعَهُۥ فَإِنَّمَآ إِثْمُهُۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُۥٓ ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
فَمَنْ بَدَّلَہٗ کے الفاظ سے معلوم ہوتا ہے کہ کسی قرآنی حکم کی طرف اشارہ ہے اور وہ حکم وراثت کا ہی ہے ورنہ اس کا کیا مطلب کہ بدلنے کا گناہ بدلنے والوں پر ہوگا۔ وصیت کرنے والے پر نہ ہوگا۔ کیونکہ اگر اس وصیت کی تفصیلات شرعی نہیں بلکہ وصیت کرنے والے کی مرضی پر ہیں تو ان کے بیان نہ کرنے سے مرنے والے کو گناہ کیوں ہو۔ اس کے گنہگار ہونے کا سوال تبھی ہو سکتا ہے جبکہ کسی شرعی حکم کی خلاف ورزی ہو رہی ہو اور وہ اسی طرح ہو سکتی ہے کہ اس آیت میں احکام وراثت بھی شامل ہوں اور مطلب یہ ہو کہ مرنے والا یہ وصیت کر جائے کہ احکام اسلام کے مطابق عمل کیا جائے اس صورت میں وہ گناہ سے بچ جائے
This indicates that the previous verse contemplates some directions which are obligatory and a contravention of which would be sinful. Obviously, what is meant is a direction that the estate shall be administered in accordance with the law of inheritance. If the testator gives such a direction, then the sin of any contravention would lie on those who are guilty of the contravention.
Commentary:
If a person makes a will in compliance with the above commandment, but his heirs, finding it to be prejudicial to their interests, alter it or hinder its execution, the blame and the responsibility for consequences will lie on those who tamper with the will and not on the maker of the will. Apparently, the verse seems to be superfluous; for what it says is obvious, i.e. the responsibility of any subsequent alteration cannot lie on the testator. But deeper consideration would show the futility of such an idea. In fact, the verse serves three important purposes. Firstly, it warns the testator that fear of any subsequent alteration should not deter him from making the will. Secondly, that he should act intelligently and cautiously and should try to foresee and forestall all possible mischief by his heirs. Thirdly, the verse warns the heirs and their friends that any alteration made by them in the will will bring them under the wrath of God Who is All-Knowing.
1
فَمَنْ بَدَّلَہٗ کے الفاظ سے معلوم ہوتا ہے کہ کسی قرآنی حکم کی طرف اشارہ ہے اور وہ حکم وراثت کا ہی ہے ورنہ اس کا کیا مطلب کہ بدلنے کا گناہ بدلنے والوں پر ہوگا۔ وصیت کرنے والے پر نہ ہوگا۔ کیونکہ اگر اس وصیت کی تفصیلات شرعی نہیں بلکہ وصیت کرنے والے کی مرضی پر ہیں تو ان کے بیان نہ کرنے سے مرنے والے کو گناہ کیوں ہو۔ اس کے گنہگار ہونے کا سوال تبھی ہو سکتا ہے جبکہ کسی شرعی حکم کی خلاف ورزی ہو رہی ہو اور وہ اسی طرح ہو سکتی ہے کہ اس آیت میں احکام وراثت بھی شامل ہوں اور مطلب یہ ہو کہ مرنے والا یہ وصیت کر جائے کہ احکام اسلام کے مطابق عمل کیا جائے اس صورت میں وہ گناہ سے بچ جائے
188
Commentary:
If a person makes a will in compliance with the above commandment, but his heirs, finding it to be prejudicial to their interests, alter it or hinder its execution, the blame and the responsibility for consequences will lie on those who tamper with the will and not on the maker of the will. Apparently, the verse seems to be superfluous; for what it says is obvious, i.e. the responsibility of any subsequent alteration cannot lie on the testator. But deeper consideration would show the futility of such an idea. In fact, the verse serves three important purposes. Firstly, it warns the testator that fear of any subsequent alteration should not deter him from making the will. Secondly, that he should act intelligently and cautiously and should try to foresee and forestall all possible mischief by his heirs. Thirdly, the verse warns the heirs and their friends that any alteration made by them in the will will bring them under the wrath of God Who is All-Knowing.
205A
This indicates that the previous verse contemplates some directions which are obligatory and a contravention of which would be sinful. Obviously, what is meant is a direction that the estate shall be administered in accordance with the law of inheritance. If the testator gives such a direction, then the sin of any contravention would lie on those who are guilty of the contravention.
وَإِنْ عَزَمُوا۟ ٱلطَّلَٰقَ فَإِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
2:230; 33:50; 65:2.
With this verse begins the discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But the right is to be exercised only on very rare occasions and in exceptional circumstances.
2:230; 33:50; 65:2, 3.
Important Words:
الطلاق (divorce) is derived from طلق. They say طلقت الناقة i.e. the she-camel became loosened and free from the rope which tied her. طلقت المرأة من زوجھا means, the woman left her husband and severed her connection with him. طلق المرأة زوجھا means, the husband divorced his wife. الطلاق therefore, means, breaking of the tie of marriage; divorce (Aqrab).
عزموا (they decide). عزم means, he made up his mind; he decided; he was determined to do a thing (Aqrab).
Commentary:
If, after vowing abstinence from his wife, as stated in the preceding verse, the husband decides on divorce, he is free to take that course. But the words, Allah is All-Hearing All-Knowing, warn him that if he is thereby acting unjustly to his wife, he should not think that he can so act with impunity, for Allah is there to hear the supplications of the wife; and even if she does not or cannot pray to God, Allah knows everything.
With this verse begins a discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But this right is to be exercised only on rare occasions and in exceptional circumstances.
b
2:230; 33:50; 65:2.
166
从这节经文起开始讨论伊斯兰教的离婚法令。根据这一法令, 如果合乎法律需要, 那么, 丈夫有权和妻子离婚。不过这种权利只能在非常少的场合以及特殊情况下才能使用。
a
2:230; 33:50; 65:2, 3.
234
Important Words:
الطلاق (divorce) is derived from طلق. They say طلقت الناقة i.e. the she-camel became loosened and free from the rope which tied her. طلقت المرأة من زوجھا means, the woman left her husband and severed her connection with him. طلق المرأة زوجھا means, the husband divorced his wife. الطلاق therefore, means, breaking of the tie of marriage; divorce (Aqrab).
عزموا (they decide). عزم means, he made up his mind; he decided; he was determined to do a thing (Aqrab).
Commentary:
If, after vowing abstinence from his wife, as stated in the preceding verse, the husband decides on divorce, he is free to take that course. But the words, Allah is All-Hearing All-Knowing, warn him that if he is thereby acting unjustly to his wife, he should not think that he can so act with impunity, for Allah is there to hear the supplications of the wife; and even if she does not or cannot pray to God, Allah knows everything.
With this verse begins a discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But this right is to be exercised only on rare occasions and in exceptional circumstances.
a
2:230; 33:50; 65:2.
276
With this verse begins the discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But the right is to be exercised only on very rare occasions and in exceptional circumstances.
وَقَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
2:191; 4:85.
2:191; 4:85.
The address is to the Muslims. They are told that a people who do not shed fear of death and are not prepared to sacrifice their all for the preservation of their national existence and honour, do not deserve to live. This is the secret of national progress which the Qur’an inculcates.
2:191; 4:85.
Commentary:
The clause, and fight in the cause of Allah, is addressed to Muslims, who are warned of the fate which overtook the Israelites when they refused to fight the enemy when called upon to do so by Moses. God tells Muslims that a people who fear death do not deserve to live. This is the first secret of national progress which the Quran inculcates, viz. that a people can live and prosper only if they shed the fear of death, and that those who are afraid of death die ignobly.
It is hardly necessary to point out here how well Muslims took this lesson to heart. When the well-equipped force of the Quraish came forth from Mecca to destroy the small and ill-equipped Muslim community of Medina, and the Holy Prophet consulted his followers as to whether they were prepared to face and fight the enemy, they told him that they would not behave like the companions of Moses who said to him, Go thou and thy Lord and fight, and here we sit (5:25) but that they would willingly fight on his right and on his left and in his front and at his back, and the enemy would not reach him except over their corpses, and that they would unhesitatingly plunge their horses even into the raging sea, if he only wished them to do so. The tradition says that when the Holy Prophet heard these words from his Companions, his face beamed with joy and he said to them, "Then go forth and trust in Allah Who will be with you" (Tabari & Hisham).
The words "All-Hearing" and "All-Knowing" point out that though Muslims were weak and without equipment, yet the help of their Lord was with them, Who heard their prayers and knew their condition.
b
2:191; 4:85.
a
2:191; 4:85.
251
Commentary:
The clause, and fight in the cause of Allah, is addressed to Muslims, who are warned of the fate which overtook the Israelites when they refused to fight the enemy when called upon to do so by Moses. God tells Muslims that a people who fear death do not deserve to live. This is the first secret of national progress which the Quran inculcates, viz. that a people can live and prosper only if they shed the fear of death, and that those who are afraid of death die ignobly.
It is hardly necessary to point out here how well Muslims took this lesson to heart. When the well-equipped force of the Quraish came forth from Mecca to destroy the small and ill-equipped Muslim community of Medina, and the Holy Prophet consulted his followers as to whether they were prepared to face and fight the enemy, they told him that they would not behave like the companions of Moses who said to him, Go thou and thy Lord and fight, and here we sit (5:25) but that they would willingly fight on his right and on his left and in his front and at his back, and the enemy would not reach him except over their corpses, and that they would unhesitatingly plunge their horses even into the raging sea, if he only wished them to do so. The tradition says that when the Holy Prophet heard these words from his Companions, his face beamed with joy and he said to them, "Then go forth and trust in Allah Who will be with you" (Tabari & Hisham).
The words "All-Hearing" and "All-Knowing" point out that though Muslims were weak and without equipment, yet the help of their Lord was with them, Who heard their prayers and knew their condition.
b
2:191; 4:85.
304
The address is to the Muslims. They are told that a people who do not shed fear of death and are not prepared to sacrifice their all for the preservation of their national existence and honour, do not deserve to live. This is the secret of national progress which the Qur’an inculcates.
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 ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا
اس جگہ حکومت کا ذکر ہے اور آیت کا مطلب یہ ہے کہ حکام کو جب چنو تو اہل دیکھ کر چنو‘ رعایت یا جَنبہ داری سے کام نہ لو۔ پھر دوسرا حصہ منتخب حکام کو مخاطب کرکے بیان کیا ہے کہ اے حکام! جب تم چنے جاؤ تو ہمیشہ عدل اور انصاف کو مدنظر رکھو اور جنبہ داری سے کام نہ لو‘ خواہ ایک فریق تمہاری پارٹی کا مخالف ہی کیوں نہ ہو۔
8:28
Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office.
The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well.
8:28.
Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).
d
8:28.
330
统治的权威或权力在这里被说成人民的“委托物”, 为的是指出, 这个权属于人民, 不是个人或朝代生来就有的权利。«古兰经» 不赞成王朝的或世袭的统治, 而是另行制定一种代议制的政府。首脑要选举产生; 在选举首脑时, 要告诉人民投票给最称职的人。
331
穆斯林政府的首领及所有受委托担任行政职务的人员都必须公正而充分使用他们的权力。
1
اس جگہ حکومت کا ذکر ہے اور آیت کا مطلب یہ ہے کہ حکام کو جب چنو تو اہل دیکھ کر چنو‘ رعایت یا جَنبہ داری سے کام نہ لو۔ پھر دوسرا حصہ منتخب حکام کو مخاطب کرکے بیان کیا ہے کہ اے حکام! جب تم چنے جاؤ تو ہمیشہ عدل اور انصاف کو مدنظر رکھو اور جنبہ داری سے کام نہ لو‘ خواہ ایک فریق تمہاری پارٹی کا مخالف ہی کیوں نہ ہو۔
c
8:28.
532
Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).
c
8:28
621
Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office.
622
The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well.
مَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنْيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۚ وَكَانَ ٱللَّهُ سَمِيعًۢا بَصِيرًا
2:201, 202; 42:21.
2:201, 202; 42:21.
2:201, 202; 42:21.
Commentary:
The verse contains a beautiful exhortation to the people to seek after the good things of the world to come, along with those of the present. When God can bestow on man in an ample measure both the good things of this world and the blessings of the life to come, why should man neglect to strive after both, particularly the good things of the next world which are far superior and are everlasting. Being All-Hearing, God hears our prayers and we can get what we desire by praying to Him; and being All-Seeing, He knows our needs and requirements and He can satisfy them even without our asking for them, in case we are not aware of any of our needs.
d
2:201, 202; 42:21.
b
2:201, 202; 42:21.
599
Commentary:
The verse contains a beautiful exhortation to the people to seek after the good things of the world to come, along with those of the present. When God can bestow on man in an ample measure both the good things of this world and the blessings of the life to come, why should man neglect to strive after both, particularly the good things of the next world which are far superior and are everlasting. Being All-Hearing, God hears our prayers and we can get what we desire by praying to Him; and being All-Seeing, He knows our needs and requirements and He can satisfy them even without our asking for them, in case we are not aware of any of our needs.
b
2:201, 202; 42:21.
۞ لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا
伊斯兰教不准许穆斯林公然说别人的坏话。但是受冤枉的人如果真的被人侵犯时, 他可以大声叫唤, 使其他的人能来帮助他。他也可在法庭上伸冤。但他不应该到处向人们一一去诉苦或发牢骚。
Islam does not allow Muslims to speak ill of other people in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court, but should not go about complaining to all and sundry.
Commentary:
Islam does not allow Muslims to speak ill of a man in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court. But he should not go about complaining to all and sundry, because that is calculated to create ill-will and bad blood and may disturb public peace which the Quran in no case countenances.
The words, Allah is All-Hearing, All-Knowing, have been added to point out that even for a man who is wronged, it is better to act patiently and refrain from speaking ill of anyone. He may either go to a law court or pray to God and seek justice and solace from Him.
354
伊斯兰教不准许穆斯林公然说别人的坏话。但是受冤枉的人如果真的被人侵犯时, 他可以大声叫唤, 使其他的人能来帮助他。他也可在法庭上伸冤。但他不应该到处向人们一一去诉苦或发牢骚。
612
Commentary:
Islam does not allow Muslims to speak ill of a man in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court. But he should not go about complaining to all and sundry, because that is calculated to create ill-will and bad blood and may disturb public peace which the Quran in no case countenances.
The words, Allah is All-Hearing, All-Knowing, have been added to point out that even for a man who is wronged, it is better to act patiently and refrain from speaking ill of anyone. He may either go to a law court or pray to God and seek justice and solace from Him.
691
Islam does not allow Muslims to speak ill of other people in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court, but should not go about complaining to all and sundry.
۞ وَلَهُۥ مَا سَكَنَ فِى ٱلَّيْلِ وَٱلنَّهَارِ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
Commentary:
Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?
As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.
761
Commentary:
Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?
As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
6:35.
6:35.
It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur).
The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets.
6:35.
Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties.
c
6:35.
a
6:35.
857
Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties.
c
6:35.
901A
It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur).
902
The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets.
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
33:12.
بدر کے موقعہ پرجب مسلمانوں کے قلیل لشکر پر کفار کے بڑے لشکر کا ریلا ہوا تو رسول اللہ صلی اللہ علیہ وسلم نے چھوٹے کنکروں کی ایک مٹھی بھری اور کفار کی طرف پھینکی۔ خدا کے حکم سے اسی وقت آپ کی پیٹھ کی طرف سے تیز ہوا چلی اور سب کنکر اڑ کر کفار پر گرے اور ان کی آنکھیں کنکریلی ریت کے بھر جانے سے دیکھنے سے قاصر رہ گئیں۔ یہ اسی کی طرف اشارہ ہے۔
The victory at Badr really was not due to any skill or prowess on the part of the Muslims. They were too few, too weak and too ill-equipped to win a victory against a numerically vastly superior and much better equipped and trained army. The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters of the sea by Moses with the rod. Just as in the latter case the act of Moses was, as it were, a signal for the wind to blow and the tide to return which led to the drowning of Pharaoh and his hosts in the sea, so was the throwing of a handful of pebbles by the Holy Prophet a signal for a strong wind to blow, which led to the destruction of Abu Jahl (to whom the Holy Prophet had referred as the Pharaoh of his people) and his host in the desert. In both cases the operation of the forces of nature coincided with the acts of the two Prophets under special Divine decree.
33:12.
Important Words:
لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).
Commentary:
The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.
The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.
The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.
The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.
The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.
b
33:12.
1
بدر کے موقعہ پرجب مسلمانوں کے قلیل لشکر پر کفار کے بڑے لشکر کا ریلا ہوا تو رسول اللہ صلی اللہ علیہ وسلم نے چھوٹے کنکروں کی ایک مٹھی بھری اور کفار کی طرف پھینکی۔ خدا کے حکم سے اسی وقت آپ کی پیٹھ کی طرف سے تیز ہوا چلی اور سب کنکر اڑ کر کفار پر گرے اور ان کی آنکھیں کنکریلی ریت کے بھر جانے سے دیکھنے سے قاصر رہ گئیں۔ یہ اسی کی طرف اشارہ ہے۔
a
33:12.
1107
Important Words:
لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).
Commentary:
The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.
The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.
The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.
The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.
The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.
c
33:12.1107
The victory at Badr really was not due to any skill or prowess on the part of the Muslims. They were too few, too weak and too ill-equipped to win a victory against a numerically vastly superior and much better equipped and trained army. The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters of the sea by Moses with the rod. Just as in the latter case the act of Moses was, as it were, a signal for the wind to blow and the tide to return which led to the drowning of Pharaoh and his hosts in the sea, so was the throwing of a handful of pebbles by the Holy Prophet a signal for a strong wind to blow, which led to the destruction of Abu Jahl (to whom the Holy Prophet had referred as the Pharaoh of his people) and his host in the desert. In both cases the operation of the forces of nature coincided with the acts of the two Prophets under special Divine decree.
إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَٰدِ ۙ وَلَٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ
这节经文对那三伙人在白德尔战场上的阵地作了一幅绘图式的描写。穆斯林在离麦地那较近的一侧, 麦加的军队在离该城较远的一个地方, 而麦加商队那时正从叙利亚来, 在向着海岸走。这节经文说, 如果让穆斯林来约定交战时间, 他们在这点上意见肯定会分歧, 他们宁愿拖延第一次交战的日期, 因为他们觉得自己还不够强大, 在战场上迎战比他们强大得多而且装备精良的敌人。可是, 安拉的目的显示了强力的迹象, 他带来了这场遭遇战。
The verse gives a graphic picture of the position of the three parties at Badr. The Muslims were on the side nearer to Medina, the Meccan army was in a place farther away from the town and the Meccan caravan which was coming from Syria was towards the sea-coast. The verse says that if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better equipped enemy in the field of battle. But God’s object being to show a powerful Sign, He brought about the encounter.
God had decreed that the Meccans should suffer defeat.
Commentary:
In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.
The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.
The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.
548
这节经文对那三伙人在白德尔战场上的阵地作了一幅绘图式的描写。穆斯林在离麦地那较近的一侧, 麦加的军队在离该城较远的一个地方, 而麦加商队那时正从叙利亚来, 在向着海岸走。这节经文说, 如果让穆斯林来约定交战时间, 他们在这点上意见肯定会分歧, 他们宁愿拖延第一次交战的日期, 因为他们觉得自己还不够强大, 在战场上迎战比他们强大得多而且装备精良的敌人。可是, 安拉的目的显示了强力的迹象, 他带来了这场遭遇战。
1131
Commentary:
In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.
The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.
The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.
1124
The verse gives a graphic picture of the position of the three parties at Badr. The Muslims were on the side nearer to Medina, the Meccan army was in a place farther away from the town and the Meccan caravan which was coming from Syria was towards the sea-coast. The verse says that if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better equipped enemy in the field of battle. But God’s object being to show a powerful Sign, He brought about the encounter.
1125
God had decreed that the Meccans should suffer defeat.
ذَٰلِكَ بِأَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَأَنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
3:28; 31:30; 35:14; 57:7.
3:28; 31:30; 35:14; 57:7.
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
31:30; 35:14; 57:7.
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
c
3:28; 31:30; 35:14; 57:7.
a
31:30; 35:14; 57:7.
2491
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
a
3:28; 31:30; 35:14; 57:7.
1969
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ وَمَن يَتَّبِعْ خُطُوَٰتِ ٱلشَّيْطَٰنِ فَإِنَّهُۥ يَأْمُرُ بِٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۚ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
6:143; 19:45; 36:61.
由于人类的天性中根植着一种内在的感觉, 即对做一件显然是罪恶的行为有一种犹豫而恐惧的感觉, 恶魔因此在开始时避免去诱惑一个受害者做一件显然是不道德的行为。他逐步地把受害者引向道德的毁灭, 一般从表面上看来不是十分有害的行动开始。一个人以制造流言蜚语开始, 而以犯下他开始时强加给别人的那一罪行而结束。
6:143; 19:45; 36:61.
As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act, to begin with, Satan avoids tempting his victim to commit a manifestly immoral act. He leads him to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. Beginning with slander-mongering a man ends by committing the very offence he had begun by foisting it upon others.
6:143; 19:45; 36:61.
Commentary:
This verse sheds some light on how vice spreads and becomes disseminated and diffused. The propagation of vice begins with something which is apparently quite petty and harmless. As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act; to begin with, Satan avoids tempting a man to commit a manifestly immoral act. He leads his victim to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. The victim is tempted to talk to others what he hears from someone else about an immoral act done by an individual. Soon after, scandal-mongering leads him to the forging of slanders, and the next step is the commission of the very offence which he had begun by foisting on others. Islam has cut at the very root of all evil by strictly prohibiting and condemning and even punishing scandal-mongering, as it ultimately leads to the moral disintegration of a community.
The words, "Allah is Hearing, Knowing," mean that when a man loses his way and prays to God, He listens to him and answers his prayer; and when one who is in distress responds to the Divine voice and follows it, Divine knowledge comes to his rescue and guides and leads him to his deliverance.
a
6:143; 19:45; 36:61.
901
由于人类的天性中根植着一种内在的感觉, 即对做一件显然是罪恶的行为有一种犹豫而恐惧的感觉, 恶魔因此在开始时避免去诱惑一个受害者做一件显然是不道德的行为。他逐步地把受害者引向道德的毁灭, 一般从表面上看来不是十分有害的行动开始。一个人以制造流言蜚语开始, 而以犯下他开始时强加给别人的那一罪行而结束。
a
6:143; 19:45; 36:61.
2604
Commentary:
This verse sheds some light on how vice spreads and becomes disseminated and diffused. The propagation of vice begins with something which is apparently quite petty and harmless. As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act; to begin with, Satan avoids tempting a man to commit a manifestly immoral act. He leads his victim to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. The victim is tempted to talk to others what he hears from someone else about an immoral act done by an individual. Soon after, scandal-mongering leads him to the forging of slanders, and the next step is the commission of the very offence which he had begun by foisting on others. Islam has cut at the very root of all evil by strictly prohibiting and condemning and even punishing scandal-mongering, as it ultimately leads to the moral disintegration of a community.
The words, "Allah is Hearing, Knowing," mean that when a man loses his way and prays to God, He listens to him and answers his prayer; and when one who is in distress responds to the Divine voice and follows it, Divine knowledge comes to his rescue and guides and leads him to his deliverance.
a
6:143; 19:45; 36:61.
2036
As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act, to begin with, Satan avoids tempting his victim to commit a manifestly immoral act. He leads him to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. Beginning with slander-mongering a man ends by committing the very offence he had begun by foisting it upon others.
وَٱلْقَوَٰعِدُ مِنَ ٱلنِّسَآءِ ٱلَّٰتِى لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَٰتٍۭ بِزِينَةٍ ۖ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
قَوَاعِد (Qawa‘id) 是 قَاعِد (Qa‘id) 的复数, 意思是已经停止生育和绝经的, 或没有丈夫, 或一个年事很高的女人 (Lane)。
یعنی بڑھیا عورتوں پر پردہ لازمی نہیں لیکن اگر باہر پھرنے کی مجبوری نہ ہو اور وہ اپنی مرضی سے گھر بیٹھی رہیں تو خداتعالیٰ کی نظر میں یہ پسندیدہ ہوگا۔
آیت کے لفظی معنے یہ ہیں کہ ’’نکاح کی امیدنہیں رکھتیں‘‘ لیکن ہم نے یہ ترجمہ کیا ہے کہ ’’جو نکاح کے قابل نہیں‘‘ کیونکہ اردو میں یہ محاورہ درست نہیں کہ وہ نکاح کی امیدنہیں رکھتیں۔ اس سے مراد یہی ہے کہ وہ ایسی عمر کو پہنچ گئی ہیں کہ وہ خیال بھی نہیں کر سکتیں کہ ان کا دوبارہ نکاح ہوگا۔
Qawa‘id is the plural of Qa‘id which signifies a woman who has ceased to bear children and to have the menstrual discharge or who has no husband, or an old woman, much advanced in years (Lane).
Important Words:
قواعد (elderly women) is the plural of قاعد and قاعدة, and قاعد is active participle from قعد which means, he sat. They say قعدت عن الولد او الحیض i.e. she ceased to bear children or to have the menstrual discharge. قعدت الامرأة means, the woman lost her husband. قاعد means, a woman who has ceased to bear children or to have the menstrual discharge or to have a husband; an old woman, advanced in years. امرأة قاعد is like امرأة حامل i.e. a pregnant woman (Mufradat, Aqrab & Lane).
Commentary:
The verse shows that even old women are not allowed to display their finery or ornaments and the beauty of their person and form or countenance to strangers. In the expression ان یضعن ثیابھن the particle ان is مصدریة and the meaning, is their laying aside their clothing.
914
قَوَاعِد (Qawa‘id) 是 قَاعِد (Qa‘id) 的复数, 意思是已经停止生育和绝经的, 或没有丈夫, 或一个年事很高的女人 (Lane)。
1
یعنی بڑھیا عورتوں پر پردہ لازمی نہیں لیکن اگر باہر پھرنے کی مجبوری نہ ہو اور وہ اپنی مرضی سے گھر بیٹھی رہیں تو خداتعالیٰ کی نظر میں یہ پسندیدہ ہوگا۔
2
آیت کے لفظی معنے یہ ہیں کہ ’’نکاح کی امیدنہیں رکھتیں‘‘ لیکن ہم نے یہ ترجمہ کیا ہے کہ ’’جو نکاح کے قابل نہیں‘‘ کیونکہ اردو میں یہ محاورہ درست نہیں کہ وہ نکاح کی امیدنہیں رکھتیں۔ اس سے مراد یہی ہے کہ وہ ایسی عمر کو پہنچ گئی ہیں کہ وہ خیال بھی نہیں کر سکتیں کہ ان کا دوبارہ نکاح ہوگا۔
2635
Important Words:
قواعد (elderly women) is the plural of قاعد and قاعدة, and قاعد is active participle from قعد which means, he sat. They say قعدت عن الولد او الحیض i.e. she ceased to bear children or to have the menstrual discharge. قعدت الامرأة means, the woman lost her husband. قاعد means, a woman who has ceased to bear children or to have the menstrual discharge or to have a husband; an old woman, advanced in years. امرأة قاعد is like امرأة حامل i.e. a pregnant woman (Mufradat, Aqrab & Lane).
Commentary:
The verse shows that even old women are not allowed to display their finery or ornaments and the beauty of their person and form or countenance to strangers. In the expression ان یضعن ثیابھن the particle ان is مصدریة and the meaning, is their laying aside their clothing.
2058A
Qawa‘id is the plural of Qa‘id which signifies a woman who has ceased to bear children and to have the menstrual discharge or who has no husband, or an old woman, much advanced in years (Lane).
وَٱللَّهُ يَقْضِى بِٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَقْضُونَ بِشَىْءٍ ۗ إِنَّ ٱللَّهَ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
13:15; 35:14.
c
13:15; 35:14.
فَاطِرُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا وَمِنَ ٱلْأَنْعَٰمِ أَزْوَٰجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِۦ شَىْءٌ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
یعنی نسل کو بڑھا بڑھا کر زمین کو آباد کرتا جاتا ہے۔
6:15; 14:11; 35:2.
God multiplies mankind by the relationship that exists between husband and wife.
The words, 'There is nothing whatever like unto Him,' remove a possible misunderstanding to which the sentence, 'God has made a pair of everything,' might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find likeness between Divine and human attributes, though the two may possess some remote and incomplete resemblance.
6:15; 14:11; 35:2.
Commentary:
The pronoun ہ in فیه (therein) being taken as referring to the relationship subsisting between man and wife, the expression "He multiplies you therein" would mean that God multiplies mankind by the relationship that exists between husband and wife.
The words, is nothing whatever like unto Him, are meant to remove a possible misunderstanding to which the sentence, "God has made a pair of everything", might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find a likeness between Divine and human attributes though the two possess some very remote and incomplete resemblance.
a
6:15; 14:11; 35:2.
1200
“什么也不能与他类比” 一句消除了 “安拉为一切创造配偶” 这句可能引起的误解, 即安拉也需要一个伴侣来配对。这意思是说, 不可能想象会有与安拉类似的存在。安拉远远不能为人感觉、领悟。因此想要找出安拉的常德和人性特点之间的相似之处是愚蠢的, 尽管这两者之间会具有某种微乎其微而不完全的相似。
1
یعنی نسل کو بڑھا بڑھا کر زمین کو آباد کرتا جاتا ہے۔
b
6:15; 14:11; 35:2.
3610
Commentary:
The pronoun ہ in فیه (therein) being taken as referring to the relationship subsisting between man and wife, the expression "He multiplies you therein" would mean that God multiplies mankind by the relationship that exists between husband and wife.
The words, is nothing whatever like unto Him, are meant to remove a possible misunderstanding to which the sentence, "God has made a pair of everything", might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find a likeness between Divine and human attributes though the two possess some very remote and incomplete resemblance.
a
6:15; 14:11; 35:2.
2646
God multiplies mankind by the relationship that exists between husband and wife.
2647
The words, 'There is nothing whatever like unto Him,' remove a possible misunderstanding to which the sentence, 'God has made a pair of everything,' might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find likeness between Divine and human attributes, though the two may possess some remote and incomplete resemblance.