Topic: Attribute To Allah
View Aspects
وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ ٱلْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا۟ لَهُۥ بَنِينَ وَبَنَٰتٍۭ بِغَيْرِ عِلْمٍ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ
2:117; 9:31; 10:19.
Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him.
2:117; 9:31; 10:19.
Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.
a
2:117; 9:31; 10:19.
444
جِنّ (Jinn, 大人物) 是一般人看不见, 或远离他们的这样一种人。这节经文意指, 人类在拒绝安拉的启示并听从他们自己的判断和推理把大人物和天使连系起来作为安拉的合伙者并认为安拉有儿女的时候, 他们就会走入邪道。
a
2:117; 9:31; 10:19.
843
Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.
a
2:117; 9:31; 10:19.
885
Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him.
وَيَجْعَلُونَ لِلَّهِ ٱلْبَنَٰتِ سُبْحَٰنَهُۥ ۙ وَلَهُم مَّا يَشْتَهُونَ
6:101; 37:153, 154; 43:17; 52:40; 53:22.
یعنی کفار کو۔
6:101; 37:153, 154; 43:17; 52:40; 53:22.
The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons though the Qur’an has also strongly denounced the attribution of a son to God (19:91, 92). The verse only points to the folly of the disbelievers that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them.
6:101; 37:153-154; 43:17; 52:40; 53:22.
Commentary:
The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons. In 19: 91, 92, it has been clearly mentioned how it displeases God when a son is attributed to Him. The present verse only points to the folly of disbelievers that they go against their own accepted principles. The rejection of truth makes them impervious to this patent fact that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them. This shows how helpless human intellect, unaided by Divinerevelation, is to understand even very easy and simple things, let alone difficult and complicated religious problems. A possible objection that the Quran wrongly assumes that polytheists regard daughters as a source of humiliation is answered in the next verse.
d
6:101; 37:153, 154; 43:17; 52:40; 53:22.
1
یعنی کفار کو۔
a
6:101; 37:153-154; 43:17; 52:40; 53:22.
1859
Commentary:
The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons. In 19: 91, 92, it has been clearly mentioned how it displeases God when a son is attributed to Him. The present verse only points to the folly of disbelievers that they go against their own accepted principles. The rejection of truth makes them impervious to this patent fact that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them. This shows how helpless human intellect, unaided by Divinerevelation, is to understand even very easy and simple things, let alone difficult and complicated religious problems. A possible objection that the Quran wrongly assumes that polytheists regard daughters as a source of humiliation is answered in the next verse.
b
6:101; 37:153, 154; 43:17; 52:40; 53:22.
1552
The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons though the Qur’an has also strongly denounced the attribution of a son to God (19:91, 92). The verse only points to the folly of the disbelievers that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them.
فَٱسْتَفْتِهِمْ أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ
یعنی کفا رمکہ سے۔
6:101; 16:58; 43:17; 52:40; 53:22.
Commentary:
After giving a brief history of some of the Prophets in the preceding verses, the Surah proceeds in the present verse to deal with a basic principle of all religions—the repudiation and condemnation of idolatry. Among different peoples Shirk(ascribing Divine powers and attributes to beings and things other than God) has taken different forms. Some people worship forces of nature, others idols of stone, and yet others ascribe Divine powers to angels, believing them to be God’s daughters. It is this form of idolatry which was prevalent among the Arabs and in the Holy Prophet’s time and which has been condemned here.
a
6:101; 16:58; 43:17; 52:40; 53:22.
1099
阿拉伯人把安拉的力量归功于天使, 相信她们是安拉的女儿。这节经文谴责的就是这种偶像崇拜。
1
یعنی کفا رمکہ سے۔
b
6:101; 16:58; 43:17; 52:40; 53:22.
3358
Commentary:
After giving a brief history of some of the Prophets in the preceding verses, the Surah proceeds in the present verse to deal with a basic principle of all religions—the repudiation and condemnation of idolatry. Among different peoples Shirk(ascribing Divine powers and attributes to beings and things other than God) has taken different forms. Some people worship forces of nature, others idols of stone, and yet others ascribe Divine powers to angels, believing them to be God’s daughters. It is this form of idolatry which was prevalent among the Arabs and in the Holy Prophet’s time and which has been condemned here.
b
6:101; 16:58; 43:17; 52:40; 53:22.
2506A
The disbelieving Meccans.
2507
The Arabs ascribed Divine powers to angels, believing them to be God’s daughters. It is this form of idolatry that has been condemned here.
أَمْ خَلَقْنَا ٱلْمَلَٰٓئِكَةَ إِنَٰثًا وَهُمْ شَٰهِدُونَ
17:41; 37:151; 43:20.
17:41; 37:151; 43:20.
17:41; 37:151; 43:20; 52:40.
b
17:41; 37:151; 43:20.
a
17:41; 37:151; 43:20; 52:40.
a
17:41; 37:151; 43:20.
أَلَآ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ
وَلَدَ ٱللَّهُ وَإِنَّهُمْ لَكَٰذِبُونَ
أَصْطَفَى ٱلْبَنَاتِ عَلَى ٱلْبَنِينَ
43:17; 53:22.
پہلی آیت میں تو یہ ذکر تھا۔ کفار یہ قراردیتے ہیں کہ خدا کے بیٹے بھی ہیں اور بیٹیاں بھی ہیں حالانکہ قرآن کریم ان آیتوں سے بھرا ہوا ہے کہ کفار خداتعالیٰ کی بیٹیاں قرار دیتے ہیں۔ یعنی بتوں اور فرشتوں کو خداتعالیٰ کی بیٹیاں قرار دے کر خدا کی طرف منسوب کرتے ہیں۔ لیکن اس آیت میں اس کے الٹ آتا ہے۔ یہ اختلاف نہیں۔ کفار کی کئی اقسام ہیں۔ مسیحی خدا کا بیٹا تجویز کرتے ہیں اور اسی طرح یہودی بھی عُزَیرکو خدا کا بیٹا قرار دیتے ہیں۔ لیکن ہندوستان کے بت پرست اور مکہ کے بت پرست خدا کی بیٹیاں قرار دیتے تھے۔ چونکہ پہلی آیت میں یہ فرمایا تھا کہ بعض کفار خدا کے بیٹے مانتے ہیں۔ اور بعض ک
43:17; 53:22.
43:17; 53:22.
Commentary:
The verse means to say that all Shirk (idolatry), in whatever form it may be practised, is reprehensible, but to believe that God has preferred daughters to sons (a thing which disbelievers would not like for themselves), is nothing but foolish and condemnable.
c
43:17; 53:22.
2
پہلی آیت میں تو یہ ذکر تھا۔ کفار یہ قراردیتے ہیں کہ خدا کے بیٹے بھی ہیں اور بیٹیاں بھی ہیں حالانکہ قرآن کریم ان آیتوں سے بھرا ہوا ہے کہ کفار خداتعالیٰ کی بیٹیاں قرار دیتے ہیں۔ یعنی بتوں اور فرشتوں کو خداتعالیٰ کی بیٹیاں قرار دے کر خدا کی طرف منسوب کرتے ہیں۔ لیکن اس آیت میں اس کے الٹ آتا ہے۔ یہ اختلاف نہیں۔ کفار کی کئی اقسام ہیں۔ مسیحی خدا کا بیٹا تجویز کرتے ہیں اور اسی طرح یہودی بھی عُزَیرکو خدا کا بیٹا قرار دیتے ہیں۔ لیکن ہندوستان کے بت پرست اور مکہ کے بت پرست خدا کی بیٹیاں قرار دیتے تھے۔ چونکہ پہلی آیت میں یہ فرمایا تھا کہ بعض کفار خدا کے بیٹے مانتے ہیں۔ اور بعض ک
b
43:17; 53:22.
3359
Commentary:
The verse means to say that all Shirk (idolatry), in whatever form it may be practised, is reprehensible, but to believe that God has preferred daughters to sons (a thing which disbelievers would not like for themselves), is nothing but foolish and condemnable.
b
43:17; 53:22.
أَمِ ٱتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَىٰكُم بِٱلْبَنِينَ
6:101; 16:58; 52:40; 53:22.
6:101; 16:58; 52:40; 53:22.
6:101; 16:58; 37:153; 52:40; 53:22.
a
6:101; 16:58; 52:40; 53:22.
b
6:101; 16:58; 37:153; 52:40; 53:22.
a
6:101; 16:58; 52:40; 53:22.
أَمْ لَهُ ٱلْبَنَٰتُ وَلَكُمُ ٱلْبَنُونَ
It is repugnant, says the verse, to God’s Unity that He should have even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered as a mark of humiliation and disgrace for them.
6:101; 37:154; 43:17; 53:22.
Commentary:
It is repugnant (says the verse) to God’s Unity, that He should be attributed with having even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered by them a mark of humiliation and disgrace.
a
6:101; 37:154; 43:17; 53:22.
3957
Commentary:
It is repugnant (says the verse) to God’s Unity, that He should be attributed with having even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered by them a mark of humiliation and disgrace.
2863
It is repugnant, says the verse, to God’s Unity that He should have even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered as a mark of humiliation and disgrace for them.