Topic: Debate
View Aspects
وَقَالُوا۟ لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَٰرَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ إِن كُنتُمْ صَٰدِقِينَ
2:63.
اس کلام کے یہ معنے ہیں کہ یہودی کہتے ہیں کہ صرف یہودی‘ اور مسیحی کہتے ہیں کہ صرف مسیحی جنت میں داخل ہوں گے۔ یہ مرادنہیں کہ یہودی یہ سمجھتے ہیں کہ یہودی اور مسیحی ہی جنتی ہیں اور مسیحی سمجھتے ہیں کہ مسیحی اور یہودی ہی جنتی ہیں۔
2:95; 62:7.
Important Words:
ھود (the Jews) has by some been looked upon as the plural of ھائد which is active participle from ھاد meaning, he repented and turned towards the truth or towards God. In this sense ھود would mean, a people who have turned to God with repentance. The word ھود is a proper name for the Jews. The original and commoner word, however, is الیھود or یھود from which, according to some, the letter یا has been dropped, leaving the word ھود (Aqrab). See also 2:63.
Commentary:
So far Christians were not separately addressed. But now the Quran mentions them along with the Jews, indicating that their case was no better than that of the latter, both being under the delusion that one could obtain salvation merely by becoming a Jew or a Christian. They forgot the fact that when God had established a fresh covenant, salvation could not be possible without conforming thereto. If, however, the Jews and the Christians were justified in their claims, they should advance some reasons or scriptural evidence to show that it was enough for the purposes of salvation to join their folds. And they could not do it, because in their very Scriptures was foretold the appearance of a Prophet whom they were enjoined to accept and whose rejection was stated to lead to estrangement from God.
Christianity, as well as Judaism, was meant for the guidance of the Israelites alone. The mission of Jesus was not meant for the whole world (Matt. 7:6; 10:6; 15:24; Mark 7:27). Though later on the followers of Jesus violated the limit imposed upon his mission and claimed universality for it, yet the hard fact remains that he was sent only for the Israelites, and his mission was to uplift that people alone. As other nations of the world are also the creation of God, it is therefore only right to believe that God must have made some arrangement for their guidance as well. Hence, it is quite unreasonable on the part of the Jews and Christians to hold that the door of salvation was closed against the followers of other faiths. Such a view would mean that God had confined salvation to certain tribes, to the exclusion of others, which is evidently absurd.
Islam, however, is not exposed to that objection. In the first place, it is not a tribal faith, but is universal in character. In the Quran, God enjoins the Holy Prophet to Say, O mankind! truly I am a Messenger to you all from Allah (7:159). Similarly, there is a saying of the Holy Prophet to the effect, "I have been sent for the whole mankind while the Prophets before me were sent to particular peoples only" (Musnad).
Secondly, unlike Judaism and Christianity, Islam does not hold Hell to be ever-lasting, but a place of reformation, where sinners will be purged of their sins to enable them to find their way ultimately to Heaven and enjoy the reward of whatever good deeds they had done in this world. On the other hand, Islam looks upon the bounties of Heaven to be everlasting. With Jews and Christians, it is only the wish that has been father to the thought and nothing else. Produce your proof, if you are truthful, says the Quran.
f
2:63.
2
اس کلام کے یہ معنے ہیں کہ یہودی کہتے ہیں کہ صرف یہودی‘ اور مسیحی کہتے ہیں کہ صرف مسیحی جنت میں داخل ہوں گے۔ یہ مرادنہیں کہ یہودی یہ سمجھتے ہیں کہ یہودی اور مسیحی ہی جنتی ہیں اور مسیحی سمجھتے ہیں کہ مسیحی اور یہودی ہی جنتی ہیں۔
c
2:95; 62:7.
118
Important Words:
ھود (the Jews) has by some been looked upon as the plural of ھائد which is active participle from ھاد meaning, he repented and turned towards the truth or towards God. In this sense ھود would mean, a people who have turned to God with repentance. The word ھود is a proper name for the Jews. The original and commoner word, however, is الیھود or یھود from which, according to some, the letter یا has been dropped, leaving the word ھود (Aqrab). See also 2:63.
Commentary:
So far Christians were not separately addressed. But now the Quran mentions them along with the Jews, indicating that their case was no better than that of the latter, both being under the delusion that one could obtain salvation merely by becoming a Jew or a Christian. They forgot the fact that when God had established a fresh covenant, salvation could not be possible without conforming thereto. If, however, the Jews and the Christians were justified in their claims, they should advance some reasons or scriptural evidence to show that it was enough for the purposes of salvation to join their folds. And they could not do it, because in their very Scriptures was foretold the appearance of a Prophet whom they were enjoined to accept and whose rejection was stated to lead to estrangement from God.
Christianity, as well as Judaism, was meant for the guidance of the Israelites alone. The mission of Jesus was not meant for the whole world (Matt. 7:6; 10:6; 15:24; Mark 7:27). Though later on the followers of Jesus violated the limit imposed upon his mission and claimed universality for it, yet the hard fact remains that he was sent only for the Israelites, and his mission was to uplift that people alone. As other nations of the world are also the creation of God, it is therefore only right to believe that God must have made some arrangement for their guidance as well. Hence, it is quite unreasonable on the part of the Jews and Christians to hold that the door of salvation was closed against the followers of other faiths. Such a view would mean that God had confined salvation to certain tribes, to the exclusion of others, which is evidently absurd.
Islam, however, is not exposed to that objection. In the first place, it is not a tribal faith, but is universal in character. In the Quran, God enjoins the Holy Prophet to Say, O mankind! truly I am a Messenger to you all from Allah (7:159). Similarly, there is a saying of the Holy Prophet to the effect, "I have been sent for the whole mankind while the Prophets before me were sent to particular peoples only" (Musnad).
Secondly, unlike Judaism and Christianity, Islam does not hold Hell to be ever-lasting, but a place of reformation, where sinners will be purged of their sins to enable them to find their way ultimately to Heaven and enjoy the reward of whatever good deeds they had done in this world. On the other hand, Islam looks upon the bounties of Heaven to be everlasting. With Jews and Christians, it is only the wish that has been father to the thought and nothing else. Produce your proof, if you are truthful, says the Quran.
f
2:95; 62:7.
134
The Jews and the Christians both suffer from the delusion that only a Jew or a Christian could obtain salvation.
فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ
62:7, 8.
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
62:7, 8.
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
62:7, 8.
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
b
62:7, 8.
253
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
a
62:7, 8.
350
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
a
62:7, 8.
426
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
قُلْ أَرَءَيْتُمْ إِنْ أَتَىٰكُمْ عَذَابُهُۥ بَيَٰتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ ٱلْمُجْرِمُونَ
یعنی خداتعالیٰ کا۔
6:48; 7:98, 99.
The verse may constitute a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape from it by effecting a wholesome change in their lives.
6:48; 7:98-99.
Important Words:
ارءیتم (Tell me) means, have you considered; or tell me you; or simply, tell me( Lane).
Commentary:
The words, by night or by day, contain a subtle allusion to the destruction of the people of Mecca, on whom punishment was to come both during the day and at night. At the Battle of Badr, which was the first pitched battle fought between Muslims and Meccans and in which the foundations were laid of the latter’s complete destruction, they had a foretaste of their ruin "by day" while at the Battle of the Ditch, which was the last real trial of strength between the two parties, the circumstances which caused their ruin were brought into existence "by night." The punishment which was to overtake the Meccans by night has been mentioned here before that which was to overtake them by day, because the former was to deal to them a blow which was to end their power for all time.
The verse also constitutes a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape it by effecting a change in their lives.
e
6:48; 7:98, 99.
595
这节经文可能是在指责不信者, 要他们不要老是空谈那约定的惩罚的方式和时间; 他们应该好好地把生活改变一下, 努力避免这种惩罚。
2
یعنی خداتعالیٰ کا۔
c
6:48; 7:98-99.
1326
Important Words:
ارءیتم (Tell me) means, have you considered; or tell me you; or simply, tell me( Lane).
Commentary:
The words, by night or by day, contain a subtle allusion to the destruction of the people of Mecca, on whom punishment was to come both during the day and at night. At the Battle of Badr, which was the first pitched battle fought between Muslims and Meccans and in which the foundations were laid of the latter’s complete destruction, they had a foretaste of their ruin "by day" while at the Battle of the Ditch, which was the last real trial of strength between the two parties, the circumstances which caused their ruin were brought into existence "by night." The punishment which was to overtake the Meccans by night has been mentioned here before that which was to overtake them by day, because the former was to deal to them a blow which was to end their power for all time.
The verse also constitutes a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape it by effecting a change in their lives.
e
6:48; 7:98, 99.
1268
The verse may constitute a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape from it by effecting a wholesome change in their lives.
ٱدْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ ۖ وَجَٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ ۖ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
41:35.
6:118.
Hikmah means: (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse which is conforming or agreeable to truth and is in accordance with the exigencies of the occasion; (6) gift of prophecy and (7) what prevents or restrains a person from foolish behaviour (Lane).
41:35.
6:118.
Important Words:
The word حکمة translated as wisdom in the text among other things means, (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse conforming or agreeable to truth and in accordance with the exigencies of the occasion; (6) gift of prophecy; and (7) what prevents or restrains from ignorant behaviour (Aqrab & Lane).
Commentary:
The word may be used in all these senses in the verse under comment. Taking it in the sense of "knowledge" or "science", the verse would mean that Muslims should invite others to Islam by arguments based on knowledge and reason and should not confine themselves merely to making appeals to sentiments and emotions. Using it in the sense of "equity" or "justice", the injunction embodied would be that, when arguing with the followers of other Faiths, Muslim preachers and missionaries should not bring forward such objections against those Faiths as can be advanced against Islam itself for such a course is not only inconsistent with justice, but is also unsound. If حکمة be understood to mean "forbearance" or "clemency", the verse would mean that Muslims should explain the beauties of their religion with patience. Taking the word in the sense of "a saying or discourse conforming or agreeable to the truth, and in accordance with the exigencies of the occasion", the verse would mean, that while inviting other people to Islam Muslims should not say anything which is not true and is not in accordance with facts, for if they resorted to falsehood while preaching truth they would be ruining their own souls in order to save those of others. Moreover, their discourse should be conformable to the exigencies of the occasion and should not wound other people’s susceptibilities. Taking the word in the sense of "gift of prophecy", the verse would mean that Muslims should invite men to Islam by using arguments contained in the Quran and not arguments which are the creation of their own fancy. Lastly, taking the word in the sense of "what restrains from ignorant behaviour" the verse would mean that the talk of Muslims should not be beyond the comprehension of those to whom the appeal is made. They should say things which may help to resolve the doubts of others and not display or demonstrate their own talents and learning.
The words, "goodly exhortation" mean "a discourse which softens the hearts of the hearers and makes a deep impression on them." Thus the Quran exhorts its followers not to content themselves with mere cold and dry reasoning but to reinforce and support philosophical dissertations with an appeal to sentiments. This appeal, however, should be "goodly exhortation" i.e. it should be based on pure truth and there should be no prevarication or tampering with facts.
The words, and argue with them in a way that is best, mean that while arguing we should make the most solid and unassailable argument we possess as the pivot round which all other arguments should revolve and which they should support.
The expression, Thy Lord best knows those who have strayed from...who are rightly-guided, contains a word of encouragement and good cheer for the Muslim evangelist. He is told that if in spite of his best efforts he finds that his preaching has not had the desired effect, he should not get discouraged and think that his preaching was defective, but should continue his noble work without slackening, leaving the result to God, because He alone knows who is deserving and destined to be guided to the right path.
As Islam was to spread abroad and was to be preached to the people who claimed to possess revealed Scriptures, Muslims have been told in this verse that a much more difficult task lay ahead of them. While dealing with idolaters it was easy enough to refute idolatry, but with respect to the "People of the Book" the excellence and superiority of Islamic teachings will have to be proved regarding details and auxiliary matters also. Hence the admonition given above.
d
41:35.
e
6:118.
693
حِكْمَة (Hikmah) 意为: (1) 知识、科学; (2) 公平或公正; (3) 忍耐或仁慈; (4) 坚定; (5) 任何与真理相一致及与紧急时刻相协调的语言; (6) 预言能力和 (7) 任何防止或制止某人愚蠢行为的事情。(Lane)
c
41:35.
d
6:118.
1926
Important Words:
The word حکمة translated as wisdom in the text among other things means, (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse conforming or agreeable to truth and in accordance with the exigencies of the occasion; (6) gift of prophecy; and (7) what prevents or restrains from ignorant behaviour (Aqrab & Lane).
Commentary:
The word may be used in all these senses in the verse under comment. Taking it in the sense of "knowledge" or "science", the verse would mean that Muslims should invite others to Islam by arguments based on knowledge and reason and should not confine themselves merely to making appeals to sentiments and emotions. Using it in the sense of "equity" or "justice", the injunction embodied would be that, when arguing with the followers of other Faiths, Muslim preachers and missionaries should not bring forward such objections against those Faiths as can be advanced against Islam itself for such a course is not only inconsistent with justice, but is also unsound. If حکمة be understood to mean "forbearance" or "clemency", the verse would mean that Muslims should explain the beauties of their religion with patience. Taking the word in the sense of "a saying or discourse conforming or agreeable to the truth, and in accordance with the exigencies of the occasion", the verse would mean, that while inviting other people to Islam Muslims should not say anything which is not true and is not in accordance with facts, for if they resorted to falsehood while preaching truth they would be ruining their own souls in order to save those of others. Moreover, their discourse should be conformable to the exigencies of the occasion and should not wound other people’s susceptibilities. Taking the word in the sense of "gift of prophecy", the verse would mean that Muslims should invite men to Islam by using arguments contained in the Quran and not arguments which are the creation of their own fancy. Lastly, taking the word in the sense of "what restrains from ignorant behaviour" the verse would mean that the talk of Muslims should not be beyond the comprehension of those to whom the appeal is made. They should say things which may help to resolve the doubts of others and not display or demonstrate their own talents and learning.
The words, "goodly exhortation" mean "a discourse which softens the hearts of the hearers and makes a deep impression on them." Thus the Quran exhorts its followers not to content themselves with mere cold and dry reasoning but to reinforce and support philosophical dissertations with an appeal to sentiments. This appeal, however, should be "goodly exhortation" i.e. it should be based on pure truth and there should be no prevarication or tampering with facts.
The words, and argue with them in a way that is best, mean that while arguing we should make the most solid and unassailable argument we possess as the pivot round which all other arguments should revolve and which they should support.
The expression, Thy Lord best knows those who have strayed from...who are rightly-guided, contains a word of encouragement and good cheer for the Muslim evangelist. He is told that if in spite of his best efforts he finds that his preaching has not had the desired effect, he should not get discouraged and think that his preaching was defective, but should continue his noble work without slackening, leaving the result to God, because He alone knows who is deserving and destined to be guided to the right path.
As Islam was to spread abroad and was to be preached to the people who claimed to possess revealed Scriptures, Muslims have been told in this verse that a much more difficult task lay ahead of them. While dealing with idolaters it was easy enough to refute idolatry, but with respect to the "People of the Book" the excellence and superiority of Islamic teachings will have to be proved regarding details and auxiliary matters also. Hence the admonition given above.
a
41:35.
b
6:118.
1588
Hikmah means: (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse which is conforming or agreeable to truth and is in accordance with the exigencies of the occasion; (6) gift of prophecy and (7) what prevents or restrains a person from foolish behaviour (Lane).
لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ۖ فَلَا يُنَٰزِعُنَّكَ فِى ٱلْأَمْرِ ۚ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ
在不同的国家和民族中崇拜安拉有不同的形式。这一事实证明了一个真理, 即在所有的宗教中伊斯兰教第一个宣告: 安拉的使者来到各民族中, 并教给他们不同的崇拜形式和方法。
اُمَّۃٌ کا لفظ مؤنث ہے لیکن اس کے بعد ھُمْ نَاسِکُوْہُ کے الفاظ ہیں جو مذکر اور جمع کے لئے ہیں اس کی وجہ یہ ہے کہ عربی زبان میں بعض دفعہ جماعت کے افراد کی طرف ضمیر پھیری جاتی ہے اور اس کے مجموعہ کو ضمیر میں ادا کر دیا جاتا ہے۔ پس ھُمْ جو یہاں آیا ہے اسی وجہ سے آیا ہے۔
Divine worship is found in one form or another among all nations and peoples. This fact leads to the great truth which Islam, among all religions, was the first to proclaim that Divine Messengers appeared among all peoples to teach them the different forms and ways of worship.
Important Words:
منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.
Commentary:
Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.
Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.
The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.
876
在不同的国家和民族中崇拜安拉有不同的形式。这一事实证明了一个真理, 即在所有的宗教中伊斯兰教第一个宣告: 安拉的使者来到各民族中, 并教给他们不同的崇拜形式和方法。
2
اُمَّۃٌ کا لفظ مؤنث ہے لیکن اس کے بعد ھُمْ نَاسِکُوْہُ کے الفاظ ہیں جو مذکر اور جمع کے لئے ہیں اس کی وجہ یہ ہے کہ عربی زبان میں بعض دفعہ جماعت کے افراد کی طرف ضمیر پھیری جاتی ہے اور اس کے مجموعہ کو ضمیر میں ادا کر دیا جاتا ہے۔ پس ھُمْ جو یہاں آیا ہے اسی وجہ سے آیا ہے۔
2497
Important Words:
منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.
Commentary:
Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.
Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.
The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.
1972
Divine worship is found in one form or another among all nations and peoples. This fact leads to the great truth which Islam, among all religions, was the first to proclaim that Divine Messengers appeared among all peoples to teach them the different forms and ways of worship.
فَلَا تُطِعِ ٱلْكَٰفِرِينَ وَجَٰهِدْهُم بِهِۦ جِهَادًا كَبِيرًا
按照这节经文的意思, 伟大而真正的 جِهَادْ (Jihad) 是传播 «古兰经» 的教义。因此, 力求传播伊斯兰教以及散布它的教义, 是责成穆斯林始终要以持久的热忱来进行的 جِهَادْ (Jihad, 在安拉道上做极大的奋斗)。穆圣在一次远征归来后说的正是这种 جِهَادْ (Jihad)。据说穆圣曾经说过: “我们已从较小的 جِهَادْ (Jihad) 回到较大的 جِهَادْ (Jihad) 这里来了” (رَدُّ الْمُحْتَارْ, Raddul-Muhtar)。
بعض لوگ سمجھتے ہیں کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ میں جو فرمایا ہے لَا اَعْبُدُ مَا تَعْبُدُوْنَ یہ پہلا حکم ہے۔ حالانکہ سورۃ الفرقان بھی مکی ہے اور اس میں بھی صاف فرما دیا ہے کہ کافروں کی بات کبھی نہیں ماننی اور قرآن کریم سے ان کا رد ّ کرنا ہے۔ اس قسم کی کھلی آیات کے موجود ہوتے ہوئے یہ سمجھنا کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ کی سورۃ اس لئے نازل ہوئی کہ کفار مکہ نے یہ پیش کیا تھا کہ کبھی ہم تمہارے خدا کی عبادت کر لیں گے۔ اور کبھی تم ہمارے معبودوں کی عبادت کر لیا کرو۔ جس پر رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں اس معاملہ میں سوچ کر
The great and real Jihad, according to this verse, is to preach the Message of the Qur’an. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the Jihad which the Muslims are enjoined always to carry on with unabated zeal. It is this Jihad to which the Holy Prophet referred when, on returning from an expedition, he is reported to have said: "We have returned from the smaller Jihad to the greater Jihad" (Raddul-Mukhtar). See also {1957} and {1958}.
Commentary:
This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).
It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.
920
按照这节经文的意思, 伟大而真正的 جِهَادْ (Jihad) 是传播 «古兰经» 的教义。因此, 力求传播伊斯兰教以及散布它的教义, 是责成穆斯林始终要以持久的热忱来进行的 جِهَادْ (Jihad, 在安拉道上做极大的奋斗)。穆圣在一次远征归来后说的正是这种 جِهَادْ (Jihad)。据说穆圣曾经说过: “我们已从较小的 جِهَادْ (Jihad) 回到较大的 جِهَادْ (Jihad) 这里来了” (رَدُّ الْمُحْتَارْ, Raddul-Muhtar)。
4
بعض لوگ سمجھتے ہیں کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ میں جو فرمایا ہے لَا اَعْبُدُ مَا تَعْبُدُوْنَ یہ پہلا حکم ہے۔ حالانکہ سورۃ الفرقان بھی مکی ہے اور اس میں بھی صاف فرما دیا ہے کہ کافروں کی بات کبھی نہیں ماننی اور قرآن کریم سے ان کا رد ّ کرنا ہے۔ اس قسم کی کھلی آیات کے موجود ہوتے ہوئے یہ سمجھنا کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ کی سورۃ اس لئے نازل ہوئی کہ کفار مکہ نے یہ پیش کیا تھا کہ کبھی ہم تمہارے خدا کی عبادت کر لیں گے۔ اور کبھی تم ہمارے معبودوں کی عبادت کر لیا کرو۔ جس پر رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں اس معاملہ میں سوچ کر
2684
Commentary:
This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).
It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.
2084
The great and real Jihad, according to this verse, is to preach the Message of the Qur’an. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the Jihad which the Muslims are enjoined always to carry on with unabated zeal. It is this Jihad to which the Holy Prophet referred when, on returning from an expedition, he is reported to have said: "We have returned from the smaller Jihad to the greater Jihad" (Raddul-Mukhtar). See also {1957} and {1958}.
۞ وَلَا تُجَٰدِلُوٓا۟ أَهْلَ ٱلْكِتَٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَٰحِدٌ وَنَحْنُ لَهُۥ مُسْلِمُونَ
16:126; 23:97; 41:35.
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
16:126; 23:97; 41:35.
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
d
16:126; 23:97; 41:35.
979
这节经文制定了把我们的教义宣传给别人听时指导我们一个非常稳妥的 原则。开始时, 我们应该把宣传的重点放在我们和对方共有的那些信念的宗教原理上。举例说, 我们被告知说, 当我们向 “有经的人” 宣讲时, 应该从安拉的独一性和安拉的启示这两个基本教义开始。
a
16:126; 23:97; 41:35.
2971
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
a
16:126; 23:97; 41:35.
2257
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
وَٱلصَّٰٓفَّٰتِ صَفًّا
و (waw) 这一虚词的意思是: 也; 然后; 当……时; 在……期间; 同时, 一起; 同; 但是; 然而。它也和 رُبَّ (rubba) 同义, 即常常; 有时; 也许。它也是发誓用的一个虚词, 意思是, “召请” 或 “我宣誓” 或 “我引…为证”。«古兰经» 中, 安拉对某些人或东西郑重保证过, 或引他 (它) 们作为见证。一般来说, 当一个人对安拉发誓时, 他的目的是弥补证据不足这一缺陷, 或对他讲的话加重份量或说服力。他在没有其他人证明自己所说的话的时候, 他就这样做, 他召请安拉来证明自己所说的是事实。但这不是 «古兰经» 中的誓言。«古兰经» 采取这种形式时, 经中提出的真理用不到什么断言作证, 而是在誓言本身中就意示确实的论据。有时这些誓言指的是明显的自然法则, 而且用含蓄的方法要人们注意, 从明显的事物中可以推论出来的事物, 即精神法则。«古兰经» 中誓言的另一个目的是做出一个预言并在实现这个预言时证实它是真理。这就是这节经文中这一誓言的情况。
یعنی صحابہ کرامؓ۔ ان کے حالات سے کفار مکہ کا مقابلہ کرو تو اسلام کی سچائی خوب ظاہر ہو جائے گی۔
The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself
Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers.
Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
Commentary:
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below.
1079
و (waw) 这一虚词的意思是: 也; 然后; 当……时; 在……期间; 同时, 一起; 同; 但是; 然而。它也和 رُبَّ (rubba) 同义, 即常常; 有时; 也许。它也是发誓用的一个虚词, 意思是, “召请” 或 “我宣誓” 或 “我引…为证”。«古兰经» 中, 安拉对某些人或东西郑重保证过, 或引他 (它) 们作为见证。一般来说, 当一个人对安拉发誓时, 他的目的是弥补证据不足这一缺陷, 或对他讲的话加重份量或说服力。他在没有其他人证明自己所说的话的时候, 他就这样做, 他召请安拉来证明自己所说的是事实。但这不是 «古兰经» 中的誓言。«古兰经» 采取这种形式时, 经中提出的真理用不到什么断言作证, 而是在誓言本身中就意示确实的论据。有时这些誓言指的是明显的自然法则, 而且用含蓄的方法要人们注意, 从明显的事物中可以推论出来的事物, 即精神法则。«古兰经» 中誓言的另一个目的是做出一个预言并在实现这个预言时证实它是真理。这就是这节经文中这一誓言的情况。
1
یعنی صحابہ کرامؓ۔ ان کے حالات سے کفار مکہ کا مقابلہ کرو تو اسلام کی سچائی خوب ظاہر ہو جائے گی۔
3271
Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
Commentary:
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below.
2465
The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself
2466
Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers.
فَٱلزَّٰجِرَٰتِ زَجْرًا
Waging a relentless war against the enemy of Islam and driving them away vigorously. The words may also signify the custodians of law and order.
Important Words:
الزاجرات زجرا (who drive away the enemy vigorously) may signify: (a) Muslims who wage a relentless war against their evil passions; or (b) Muslims who fight and drive away the enemy of Islam vigorously or (c) the custodians of law and order.
3272
Important Words:
الزاجرات زجرا (who drive away the enemy vigorously) may signify: (a) Muslims who wage a relentless war against their evil passions; or (b) Muslims who fight and drive away the enemy of Islam vigorously or (c) the custodians of law and order.
2467
Waging a relentless war against the enemy of Islam and driving them away vigorously. The words may also signify the custodians of law and order.
فَٱلتَّٰلِيَٰتِ ذِكْرًا
Reciters of the Qur’an.
Important Words:
التالیات ذکرا (who recite the Reminder—the Quran) may refer to Muslims reciting the Quran regularly.
Commentary:
The description given in this and the preceding two verses may apply to believers and as such the clause, "those who range themselves in close rows," may signify the believers who stand in rows behind their Imam in the five daily Prayers or those who stand in battle array facing the enemy. The next verse, "and they drive away the enemy vigorously," may refer to the believers who wage a veritable war against their own passions, and keep them under restraint, or to believers who hold the enemy effectively in check. And the words "and they recite the Reminder—the Quran" may mean Muslims who recite the Quran and remember God and glorify Him in the day and night Prayers, or even when they are engaged in fighting against the enemy.
These verses read in conjunction with the verse that follows embody both a prophecy and a statement of fact. As a statement of fact, they signify that there live in all times and among every people a group of righteous and God-fearing Muslims who, by word and deed and by precept and practice, bear testimony to the great truth, viz. إن إلھکم لواحد i.e. God is One.
As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude but a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land.
These verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and debated impartially and dispassionately in a calm atmosphere, under the supervision of the custodians of law and order, the inevitable outcome of the deliberations of such a gathering will be the affirmation of the doctrine that "God is One".
3273
Important Words:
التالیات ذکرا (who recite the Reminder—the Quran) may refer to Muslims reciting the Quran regularly.
Commentary:
The description given in this and the preceding two verses may apply to believers and as such the clause, "those who range themselves in close rows," may signify the believers who stand in rows behind their Imam in the five daily Prayers or those who stand in battle array facing the enemy. The next verse, "and they drive away the enemy vigorously," may refer to the believers who wage a veritable war against their own passions, and keep them under restraint, or to believers who hold the enemy effectively in check. And the words "and they recite the Reminder—the Quran" may mean Muslims who recite the Quran and remember God and glorify Him in the day and night Prayers, or even when they are engaged in fighting against the enemy.
These verses read in conjunction with the verse that follows embody both a prophecy and a statement of fact. As a statement of fact, they signify that there live in all times and among every people a group of righteous and God-fearing Muslims who, by word and deed and by precept and practice, bear testimony to the great truth, viz. إن إلھکم لواحد i.e. God is One.
As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude but a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land.
These verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and debated impartially and dispassionately in a calm atmosphere, under the supervision of the custodians of law and order, the inevitable outcome of the deliberations of such a gathering will be the affirmation of the doctrine that "God is One".
2468
Reciters of the Qur’an.
إِنَّ إِلَٰهَكُمْ لَوَٰحِدٌ
5:74; 16:23; 22:35.
5:74; 16:23; 22:35.
These verses (2-5) embody both a prophecy and a statement of fact. As a statement of fact they signify that there live in all times and among every people a group of righteous and God-fearing men who, by word and deed and by precept and practice, bear testimony to the truth that God is One. As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude, yet a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land. Thus the Companions of the Holy Prophet, some of whose characteristics are mentioned in these verses, are cited as witnesses to the Unity of God. The verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and de
b
5:74; 16:23; 22:35.
a
5:74; 16:23; 22:35.
3274
Commentary:
See preceding verse.
b
5:74; 16:23; 22:35.
2469
These verses (2-5) embody both a prophecy and a statement of fact. As a statement of fact they signify that there live in all times and among every people a group of righteous and God-fearing men who, by word and deed and by precept and practice, bear testimony to the truth that God is One. As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude, yet a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land. Thus the Companions of the Holy Prophet, some of whose characteristics are mentioned in these verses, are cited as witnesses to the Unity of God. The verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and de
مَا كَانَ لِىَ مِنْ عِلْمٍۭ بِٱلْمَلَإِ ٱلْأَعْلَىٰٓ إِذْ يَخْتَصِمُونَ
从 «古兰经» 2:31以及圣训看来, 安拉要在这个世界中选拔一位先知时, 他把他的旨意透露给最接近他的那些天使知道。他们彼此之间讨论这一极为最重要的事情。这些天使就称为 “那崇高集会”。有人说穆圣讲过这样的话, 说他并不知道当时在诸天讨论和辩论他受托安拉伟大使命的情况。
It appears from 2:31 and from the Hadith that when God decrees to raise a Prophet in the world, He discloses His intention to those angels who are nearest to Him. They discuss this affair of the highest import among themselves. These angels are referred to as 'the Exalted Assembly.' The Holy Prophet is represented as saying that he had no knowledge of what was being discussed and debated in heavens about his being entrusted with the great Divine mission.
Commentary:
It appears from 2:30 and from the Hadith that when God decrees to raise a Prophet in the world, He discloses His intention to those angels who are nearest to Him. They discuss this affair of the highest import among themselves. These angels are referred to as "the exalted assembly" in the verse under comment. The Holy Prophet is represented as saying that he had no knowledge of what was being discussed and debated in heavens about his being entrusted with a great divine mission.
1117
从 «古兰经» 2:31以及圣训看来, 安拉要在这个世界中选拔一位先知时, 他把他的旨意透露给最接近他的那些天使知道。他们彼此之间讨论这一极为最重要的事情。这些天使就称为 “那崇高集会”。有人说穆圣讲过这样的话, 说他并不知道当时在诸天讨论和辩论他受托安拉伟大使命的情况。
3427
Commentary:
It appears from 2:30 and from the Hadith that when God decrees to raise a Prophet in the world, He discloses His intention to those angels who are nearest to Him. They discuss this affair of the highest import among themselves. These angels are referred to as "the exalted assembly" in the verse under comment. The Holy Prophet is represented as saying that he had no knowledge of what was being discussed and debated in heavens about his being entrusted with a great divine mission.
2552
It appears from 2:31 and from the Hadith that when God decrees to raise a Prophet in the world, He discloses His intention to those angels who are nearest to Him. They discuss this affair of the highest import among themselves. These angels are referred to as 'the Exalted Assembly.' The Holy Prophet is represented as saying that he had no knowledge of what was being discussed and debated in heavens about his being entrusted with the great Divine mission.
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ
90:18.
In this Surah and at several other places in the Qur’an, believers have been enjoined not only to adopt right and good principles and right ideals themselves but also to preach them to others and thus to help in the creation of a healthy atmosphere around them. They are further enjoined not to be discouraged or dismayed by opposition or persecution they might have to face in the discharge of their very difficult task but to bear it with patience and fortitude. Thus, the Surah in one brief verse has laid down rules of conduct by observing which one can lead a happy, contented, prosperous and progressive life.
90:18.
Important Words:
الصبر (to be steadfast) is inf. noun from صبر (sabara) which means, he was or became patient or enduring; he endured trial or affliction with dignity or he was contented in affliction or trial without complaining; he was steadfast amid trials; he made no difference between a state of ease and comfort and a state of affliction, preserving calmness of mind in both states (Lane & Aqrab).
Commentary:
It is history’s infallible testimony that those individuals or nations who do not make full use of their God-given powers and faculties and of the opportunities that come to them in this life, and who defy the eternal natural laws which determine the destiny of man inevitably come to grief. It is such individuals and nations who are the losers in the race against time and it is to these that the word الانسان in the Surah refers. Divine laws cannot be defied with impunity and the Quran repeatedly draws pointed attention to the sad fate of those people who have the audacity to do so, in the words: "Have they not travelled in the earth and seen what was the end of those before them?" (40:22).
Firm faith in eternal truths and the practical carrying out of them in our dealings in everyday life constitutes a sure guarantee for a happy, contented, prosperous and progressive life; and this is the meaning of the words "such as have faith and do righteous deeds." Man cannot escape "loss" which is the purpose or object of his life without possessing true and real faith in Divinely-revealed truths and adjusting his conduct in harmony with them. Human reason without the assistance of a revealed guidance cannot be a safe guide. It is Divine guidance received through God’s great Messengers that can lead safely to the desired goal. But a person, however, good and great, cannot bring about any real and permanent reformation single-handed unless the whole environment is changed, because man is strongly influenced by his environment. In this Surah and at several other places in the Quran, believers have been enjoined not only to adopt right and good principles and ideals themselves but to preach them to others and thus help in the creation of a healthy atmosphere around them. They are further enjoined not to be discouraged or dismayed by opposition and persecution they might have to face in the discharge of their very difficult task but to bear it with patience and fortitude. Thus the Surah, in one brief verse, has laid down the golden rules by observing which one can lead a successful and happy life. Taking the word العصر to mean the time of the Holy Prophet (Bukhari) or taking it as applying to the latter days, the Surah emphatically declares that the disbelieving nations, with all their material resources and great power and prestige will suffer loss; only the righteous believers will achieve the noble goal they desire and pursue.
c
90:18.
1781
在这一经章以及 «古兰经» 的其他章节中, 信者奉命不仅要采纳正确而优良的原则和正确的理想, 而且要以此向他人传播, 因而有助于在他们周围创造一个健康的气氛。他们还奉命不能因为在完成他们十分艰难的任务时可能面临到的反对和迫害而懦怯或沮丧, 而要忍耐而刚毅地承受它。这样, 短短一节经文制定了行为准则, 遵循这些准则, 一个人就能有一个幸福、满足、兴旺而进步的一生。
c
90:18.
4834
Important Words:
الصبر (to be steadfast) is inf. noun from صبر (sabara) which means, he was or became patient or enduring; he endured trial or affliction with dignity or he was contented in affliction or trial without complaining; he was steadfast amid trials; he made no difference between a state of ease and comfort and a state of affliction, preserving calmness of mind in both states (Lane & Aqrab).
Commentary:
It is history’s infallible testimony that those individuals or nations who do not make full use of their God-given powers and faculties and of the opportunities that come to them in this life, and who defy the eternal natural laws which determine the destiny of man inevitably come to grief. It is such individuals and nations who are the losers in the race against time and it is to these that the word الانسان in the Surah refers. Divine laws cannot be defied with impunity and the Quran repeatedly draws pointed attention to the sad fate of those people who have the audacity to do so, in the words: "Have they not travelled in the earth and seen what was the end of those before them?" (40:22).
Firm faith in eternal truths and the practical carrying out of them in our dealings in everyday life constitutes a sure guarantee for a happy, contented, prosperous and progressive life; and this is the meaning of the words "such as have faith and do righteous deeds." Man cannot escape "loss" which is the purpose or object of his life without possessing true and real faith in Divinely-revealed truths and adjusting his conduct in harmony with them. Human reason without the assistance of a revealed guidance cannot be a safe guide. It is Divine guidance received through God’s great Messengers that can lead safely to the desired goal. But a person, however, good and great, cannot bring about any real and permanent reformation single-handed unless the whole environment is changed, because man is strongly influenced by his environment. In this Surah and at several other places in the Quran, believers have been enjoined not only to adopt right and good principles and ideals themselves but to preach them to others and thus help in the creation of a healthy atmosphere around them. They are further enjoined not to be discouraged or dismayed by opposition and persecution they might have to face in the discharge of their very difficult task but to bear it with patience and fortitude. Thus the Surah, in one brief verse, has laid down the golden rules by observing which one can lead a successful and happy life. Taking the word العصر to mean the time of the Holy Prophet (Bukhari) or taking it as applying to the latter days, the Surah emphatically declares that the disbelieving nations, with all their material resources and great power and prestige will suffer loss; only the righteous believers will achieve the noble goal they desire and pursue.
c
90:18.
3430
In this Surah and at several other places in the Qur’an, believers have been enjoined not only to adopt right and good principles and right ideals themselves but also to preach them to others and thus to help in the creation of a healthy atmosphere around them. They are further enjoined not to be discouraged or dismayed by opposition or persecution they might have to face in the discharge of their very difficult task but to bear it with patience and fortitude. Thus, the Surah in one brief verse has laid down rules of conduct by observing which one can lead a happy, contented, prosperous and progressive life.