Topic: Bounty
View Aspects
ٱلشَّيْطَٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَآءِ ۖ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
وَعَدَ اچھی اور بُری بات دونوں کے لئے آتا ہے۔ صرف فرق یہ ہے کہ اچھی بات کے لئے بغیر اظہار مفعول کے بھی آجاتا ہے اور بُری بات کے لئے اظہار مفعول ضروری ہے (اقرب) اس آیت میں دونوں معنوں میں استعمال ہوا ہے۔ اس لئے ایک جگہ ڈرانے اور دوسری جگہ وعدہ کرنے کے الفاظ ترجمہ میں استعمال کیے گئے ہیں۔
2:170; 24:22.
Faqara means, he bored a hole into a pearl; Faqura means, he became poor and needy and Faqira means, he had a complaint of his vertebrae. Thus Faqr means, poverty; want or need which breaks the back of the poor man; care or anxiety or disquietude of mind (Lane).
The verse removes the satanic misgiving that spending liberally in the cause of God may render one poor; on the contrary it emphatically declares that if wealthy people do not spend freely in good causes, the result would be national Faqr, i.e. the country would suffer economically and decline morally because, if the economic needs of the less fortunate members of the community are not adequately met, they are tempted to resort to Fahsha’ (foul and immoral means) to earn their livelihood.
See 2:170; 24:22.
Important Words:
فقر (poverty). The verb فقر (faqara) means, he dug into the ground; he bored a hole into a pearl, etc.; he cut into and penetrated a thing. فقر (faqura) means, he became poor and needy. فقر (faqira) means, he had a complaint of his vertebrae. الفقر signifies, poverty; want or need; care and anxiety or disquietude of mind. فقیر of which the plural is فقراء is one who is poor and needy; also one having a complaint of the vertebrae, arising from fracture or disease (Aqrab).
Commentary:
The most handy weapon for Satan is to suggest to the people that if they spend their wealth in charity, they will become poor. But this is a most foolish suggestion; for, if people obey Satan, the result will be فقر i.e. national interests will suffer and the country will definitely decline in prosperity; and if the country declines, individuals cannot remain unaffected. Again, if we do not help our less fortunate countrymen, they will be tempted to resort to فحشاء i.e. foul and unfair means, and the community will become degraded in the eyes of others.
Two pairs of words occur in this verse and their order deserves notice. According to their significance, فضل (bounty) corresponds to فقر (poverty) and مغفرة (forgiveness or the covering of shortcomings) corresponds to فحشاء (foul or infamous conduct). Now, following the above significance of the words, the word فضل ought to have preceded the word مغفرة. But this order has not been observed in the verse, the reason being that whereas the first result of accepting Satan’s suggestion, as mentioned in the present verse, is فقر and then comes فحشاء, the first and immediate consequence of one’s spending one’s wealth in charity is مغفرة and فضل comes afterwards.
Another reason for this order is that Satan cares more for wealth than good name; hence in his case فقر precedes فحشاء. But the righteous care more for God’s forgiveness than for worldly prosperity, hence in their case the precedence of the former to the latter.
Forgiveness from Allah as promised here, signifies that not only will men deal kindly and magnanimously with those who spend their wealth in charity, but God also will deal kindly with them. If a man helps the poor, people generally connive at his faults. Similarly, God will pardon his sins and forgive his shortcomings. Nay, He will do more. He will bestow grace and bounty on him, i.e. He will make him prosper and thrive as a result of his charity. The verse also hints that if, in spite of the evil suggestions of Satan, we spend our wealth for the good of humanity, not only shall we prosper individually but also rise as a nation.
Finally God is واسع (Bountiful), hence His bounty will have no limit. He is also علیم (All-Knowing), hence He will help righteous men in ways beyond their wildest imagination.
a
2:170; 24:22.
205
这节经文消除了恶魔的恫吓: 为安拉的事业慷慨花钱会使人贫穷; 相反, 它着重宣告, 如果有钱人不把钱慷慨地花在善事上, 结果会使国家 فَقْر (Faqr), 也就是说, 国家的经济将困难, 道德将衰落。因为社会上经济情况欠佳的成员的需要如果不能适当得到满足的话, 他们会被引诱去采取 فَحْشَاء (Fahsha’, 罪恶和不道德) 的手段来赚取他们的生活费用。
1
وَعَدَ اچھی اور بُری بات دونوں کے لئے آتا ہے۔ صرف فرق یہ ہے کہ اچھی بات کے لئے بغیر اظہار مفعول کے بھی آجاتا ہے اور بُری بات کے لئے اظہار مفعول ضروری ہے (اقرب) اس آیت میں دونوں معنوں میں استعمال ہوا ہے۔ اس لئے ایک جگہ ڈرانے اور دوسری جگہ وعدہ کرنے کے الفاظ ترجمہ میں استعمال کیے گئے ہیں۔
a
See 2:170; 24:22.
275
Important Words:
فقر (poverty). The verb فقر (faqara) means, he dug into the ground; he bored a hole into a pearl, etc.; he cut into and penetrated a thing. فقر (faqura) means, he became poor and needy. فقر (faqira) means, he had a complaint of his vertebrae. الفقر signifies, poverty; want or need; care and anxiety or disquietude of mind. فقیر of which the plural is فقراء is one who is poor and needy; also one having a complaint of the vertebrae, arising from fracture or disease (Aqrab).
Commentary:
The most handy weapon for Satan is to suggest to the people that if they spend their wealth in charity, they will become poor. But this is a most foolish suggestion; for, if people obey Satan, the result will be فقر i.e. national interests will suffer and the country will definitely decline in prosperity; and if the country declines, individuals cannot remain unaffected. Again, if we do not help our less fortunate countrymen, they will be tempted to resort to فحشاء i.e. foul and unfair means, and the community will become degraded in the eyes of others.
Two pairs of words occur in this verse and their order deserves notice. According to their significance, فضل (bounty) corresponds to فقر (poverty) and مغفرة (forgiveness or the covering of shortcomings) corresponds to فحشاء (foul or infamous conduct). Now, following the above significance of the words, the word فضل ought to have preceded the word مغفرة. But this order has not been observed in the verse, the reason being that whereas the first result of accepting Satan’s suggestion, as mentioned in the present verse, is فقر and then comes فحشاء, the first and immediate consequence of one’s spending one’s wealth in charity is مغفرة and فضل comes afterwards.
Another reason for this order is that Satan cares more for wealth than good name; hence in his case فقر precedes فحشاء. But the righteous care more for God’s forgiveness than for worldly prosperity, hence in their case the precedence of the former to the latter.
Forgiveness from Allah as promised here, signifies that not only will men deal kindly and magnanimously with those who spend their wealth in charity, but God also will deal kindly with them. If a man helps the poor, people generally connive at his faults. Similarly, God will pardon his sins and forgive his shortcomings. Nay, He will do more. He will bestow grace and bounty on him, i.e. He will make him prosper and thrive as a result of his charity. The verse also hints that if, in spite of the evil suggestions of Satan, we spend our wealth for the good of humanity, not only shall we prosper individually but also rise as a nation.
Finally God is واسع (Bountiful), hence His bounty will have no limit. He is also علیم (All-Knowing), hence He will help righteous men in ways beyond their wildest imagination.
a
2:170; 24:22.
338
Faqara means, he bored a hole into a pearl; Faqura means, he became poor and needy and Faqira means, he had a complaint of his vertebrae. Thus Faqr means, poverty; want or need which breaks the back of the poor man; care or anxiety or disquietude of mind (Lane).
339
The verse removes the satanic misgiving that spending liberally in the cause of God may render one poor; on the contrary it emphatically declares that if wealthy people do not spend freely in good causes, the result would be national Faqr, i.e. the country would suffer economically and decline morally because, if the economic needs of the less fortunate members of the community are not adequately met, they are tempted to resort to Fahsha’ (foul and immoral means) to earn their livelihood.
وَلَا تُؤْمِنُوٓا۟ إِلَّا لِمَن تَبِعَ دِينَكُمْ قُلْ إِنَّ ٱلْهُدَىٰ هُدَى ٱللَّهِ أَن يُؤْتَىٰٓ أَحَدٌ مِّثْلَ مَآ أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ ۗ قُلْ إِنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
یعنی اگر یہ ہماری غلطی ہے تو پھر چاہیے کہ کوئی آسمانی دلیل پیش کرکے اسے دور کریں۔
2:121.
2:77.
57:30.
If we are wrong in holding this view, then they should remove this misunderstanding by some Divine argument.
'Grace' here may signify Prophethood.
(1) The clause, And obey none but him who follows your religion, constitutes a continuation of the concluding clause of the preceding verse. Thereafter comes the parenthetical clause beginning with the words, Say, surely true guidance—the guidance of Allah—is that one may be given the like of that which has been given to you. Then comes again the speech of the Jews in the words, or they would argue with you before your Lord, the verse finally ending with the Divine commandment: Say, 'All bounty, etc.' This style is peculiar to the Qur’an and is intended to produce a good psychological effect.
(2) According to another interpretation, only the words which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, ...before your Lord, would be taken to form part of the speech of the Jews. (3) Y
2:121.
2:77.
57:30.
Commentary:
The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:
(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.
The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.
(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.
(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62.
d
2:121.
e
2:77.
f
57:30.
254
“恩典” 在此处可能表示先知品位。
2
یعنی اگر یہ ہماری غلطی ہے تو پھر چاہیے کہ کوئی آسمانی دلیل پیش کرکے اسے دور کریں۔
a
2:121.
b
2:77.
c
57:30.
362
Commentary:
The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:
(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.
The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.
(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.
(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62.
a
2:121.
b
2:77.
c
57:30.
428A
If we are wrong in holding this view, then they should remove this misunderstanding by some Divine argument.
428B
'Grace' here may signify Prophethood.
428C
(1) The clause, And obey none but him who follows your religion, constitutes a continuation of the concluding clause of the preceding verse. Thereafter comes the parenthetical clause beginning with the words, Say, surely true guidance—the guidance of Allah—is that one may be given the like of that which has been given to you. Then comes again the speech of the Jews in the words, or they would argue with you before your Lord, the verse finally ending with the Divine commandment: Say, 'All bounty, etc.' This style is peculiar to the Qur’an and is intended to produce a good psychological effect.
(2) According to another interpretation, only the words which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, ...before your Lord, would be taken to form part of the speech of the Jews. (3) Y
يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106.
2:106.
2:106.
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
g
2:106.
a
2:106.
363
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
a
2:106.
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:63; 6:49; 7:50; 46:14.
2:63; 6:49; 7:50; 46:14.
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
2:63; 6:49; 7:50; 46:14.
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
c
2:63; 6:49; 7:50; 46:14.
a
2:63; 6:49; 7:50; 46:14.
453
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
d
2:63; 6:49; 7:50; 46:14.
528
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
۞ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُؤْمِنِينَ
7:171; 9:129; 11:116.
7:171; 9:129; 11:116.
7:171; 9:120; 11:116.
Commentary:
The expression, Allah suffers not the reward of the believers to be lost, means that the works of the believers will not go in vain. They will certainly bring their due reward.
d
7:171; 9:129; 11:116.
b
7:171; 9:120; 11:116.
454
Commentary:
The expression, Allah suffers not the reward of the believers to be lost, means that the works of the believers will not go in vain. They will certainly bring their due reward.
a
7:171; 9:129; 11:116.
وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا
4:35.
4:35.
The verse establishes the equality of men and women so far as their works and rewards are concerned.
4:35.
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
d
4:35.
b
4:35.
510
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
b
4:35.
595
The verse establishes the equality of men and women so far as their works and rewards are concerned.
ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَأَعْتَدْنَا لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا
3:181; 17:30; 25:68.
3:181; 17:30; 25:68.
3:181; 17:30; 25:68.
Commentary:
Some persons are so niggardly that, far from spending their wealth for the benefit of others, they do not spend it even upon themselves, lest people should come to know of it. These, as it were, conceal Allah’s bounty. They are not only deprived of the rewards and good results of charity but also become guilty of concealing God’s bounty which He has bestowed upon them for the good of mankind. Elsewhere the Quran says: Acknowledge the bounty of thy Lord in word and deed (93:12).
c
3:181; 17:30; 25:68.
a
3:181; 17:30; 25:68.
515
Commentary:
Some persons are so niggardly that, far from spending their wealth for the benefit of others, they do not spend it even upon themselves, lest people should come to know of it. These, as it were, conceal Allah’s bounty. They are not only deprived of the rewards and good results of charity but also become guilty of concealing God’s bounty which He has bestowed upon them for the good of mankind. Elsewhere the Quran says: Acknowledge the bounty of thy Lord in word and deed (93:12).
a
3:181; 17:30; 25:68.
أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۖ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَٰهُم مُّلْكًا عَظِيمًا
یعنی یہود کو اس وقت کیوں غصہ نہ آیا؟
Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled.
1
یعنی یہود کو اس وقت کیوں غصہ نہ آیا؟
529
Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled.
ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًا
Commentary:
See note on the preceding verse.
542
Commentary:
See note on the preceding verse.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۖ وَأَمَّا ٱلَّذِينَ ٱسْتَنكَفُوا۟ وَٱسْتَكْبَرُوا۟ فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَٰٓئِدَ وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا ۚ وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟ ۚ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ ۘ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
59:9.
5:9; 11:90.
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
59:9.
5:9; 11:90.
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
59:9.
5:9; 11:90.
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
c
59:9.
d
5:9; 11:90.
368
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
369
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
a
59:9.
b
5:9; 11:90.
642
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
a
59:9.
b
5:9; 11:90.
718
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
719
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
720
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
720A
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
720B
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَٰذَا ۚ وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ إِن شَآءَ ۚ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌ
یعنی ذہنی پاکیزگی ان میں نہیں پائی جاتی۔
یعنی کفار کے نکل جانے کی وجہ سے تجارتیں ٹوٹ جانے کا خیال ہو اور یہ کہ اس سے آمدن کم ہو جائے گی۔
Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income.
Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty.
1
یعنی ذہنی پاکیزگی ان میں نہیں پائی جاتی۔
2
یعنی کفار کے نکل جانے کی وجہ سے تجارتیں ٹوٹ جانے کا خیال ہو اور یہ کہ اس سے آمدن کم ہو جائے گی۔
1188
Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty.
1174
Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income.
وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ
يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَٰمِهِمْ وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ ۚ وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ ۚ فَإِن يَتُوبُوا۟ يَكُ خَيْرًا لَّهُمْ ۖ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۚ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّ وَلَا نَصِيرٍ
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
574
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
1228
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
1200
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
۞ وَمِنْهُم مَّنْ عَٰهَدَ ٱللَّهَ لَئِنْ ءَاتَىٰنَا مِن فَضْلِهِۦ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّٰلِحِينَ
Commentary:
The verse refers to the time when some of the men who later turned hypocrites retained some sincerity of faith. See the following verse.
1229
Commentary:
The verse refers to the time when some of the men who later turned hypocrites retained some sincerity of faith. See the following verse.
فَلَمَّآ ءَاتَىٰهُم مِّن فَضْلِهِۦ بَخِلُوا۟ بِهِۦ وَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ
قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ
43:33.
43:33.
43:33.
Commentary:
This verse reminds us that the blessings mentioned in the preceding verse can be attained only through the grace and mercy of God, and therefore he who has faith in God should not feel proud of his material resources but should rejoice only in God’s grace and mercy.
The verse also hints that disbelievers foolishly feel proud of what they hoard, viz. their material resources, which are as nothing against God’s grace and mercy or against the great spiritual treasures of the Quran referred to in the preceding verse.
b
43:33.
a
43:33.
1334
Commentary:
This verse reminds us that the blessings mentioned in the preceding verse can be attained only through the grace and mercy of God, and therefore he who has faith in God should not feel proud of his material resources but should rejoice only in God’s grace and mercy.
The verse also hints that disbelievers foolishly feel proud of what they hoard, viz. their material resources, which are as nothing against God’s grace and mercy or against the great spiritual treasures of the Quran referred to in the preceding verse.
d
43:33.
وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَٰمَةِ ۗ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ
27:74; 40:62.
27:74; 40:62.
27:74; 40:62.
Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail.
d
27:74; 40:62.
a
27:74; 40:62.
1336
Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail.
a
27:74; 40:62.