Topic: Duty
View Aspects
فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّۦنَ ءَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ
4:126.
5:93, 100; 13:41; 16:83.
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
See {113A} and {1058}.
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
4:126.
5:93, 100; 13:41; 16:83.
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
a
4:126.
b
5:93, 100; 13:41; 16:83.
312
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
384
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
385
See {113A} and {1058}.
386
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
فَقَٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ ٱلْمُؤْمِنِينَ ۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَٱللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا
8:66.
8:66.
The command to fight does not relate to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as Illa Nafsuka, i.e. none is made responsible except thyself, and not as Illa Nafsaka, i.e. thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Holy Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold, (1) to fight himself, and (2) to urge his followers to fight, though he was not responsible for them.
8:66.
Commentary:
The words, Fight therefore in the cause of Allah, do not mean that the command to fight is related to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as لا تکلف الا نفسك (illa nafsuka), i.e. none is made responsible except thyself, and not as لاتکلف الانفسك (illa nafsaka), i.e. Thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold: (1) to fight, and (2) to urge his followers to fight. He was, however, not answerable for them. He was only to communicate to them the divine behests, and if they disobeyed, they themselves were answerable for it. The commandment making jihad obligatory on Muslims had already been revealed (4:78).
The clause, It may be that Allah will restrain the might of those that disbelieve, means that God will bring into existence such circumstances as will make war cease of itself, or that the enemy will fail to exert his power to the full and will finally collapse. Thus we see that at the Battle of the Ditch and at the Fall of Mecca providential circumstances helped the Muslims.
d
8:66.
a
8:66.
553
Commentary:
The words, Fight therefore in the cause of Allah, do not mean that the command to fight is related to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as لا تکلف الا نفسك (illa nafsuka), i.e. none is made responsible except thyself, and not as لاتکلف الانفسك (illa nafsaka), i.e. Thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold: (1) to fight, and (2) to urge his followers to fight. He was, however, not answerable for them. He was only to communicate to them the divine behests, and if they disobeyed, they themselves were answerable for it. The commandment making jihad obligatory on Muslims had already been revealed (4:78).
The clause, It may be that Allah will restrain the might of those that disbelieve, means that God will bring into existence such circumstances as will make war cease of itself, or that the enemy will fail to exert his power to the full and will finally collapse. Thus we see that at the Battle of the Ditch and at the Fall of Mecca providential circumstances helped the Muslims.
a
8:66.
641
The command to fight does not relate to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as Illa Nafsuka, i.e. none is made responsible except thyself, and not as Illa Nafsaka, i.e. thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Holy Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold, (1) to fight himself, and (2) to urge his followers to fight, though he was not responsible for them.
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ ۚ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
6:20.
The words do not indicate any remissness on the part of the Holy Prophet to convey the Divine Message. They only state a general principle that anyone who fails to convey a part of the message he is entrusted with, in fact, fails to deliver it at all.
The expression means that God will not suffer the disbelievers to take the life of the Holy Prophet or disable him permanently so as to render him unfit to discharge his duty.
6:20.
Commentary:
There is much difference of opinion about the time when this verse, containing a promise of God to protect the Holy Prophet against his enemies, was revealed. Ibn Jarir, Ibn Kathir, Durr-e-Manthur and Al-Bahrul-Muhit mention a large number of narrators who report that the verse was revealed at Mecca. There are certain others, however, according to whom the verse was revealed at Medina. The author of the Ruhul-Ma‘ani says, the verse was first revealed at Mecca, and was revealed again at Medina, and this seems to be the correct view. In fact, it appears to have been revealed four or five times.
The words, if thou do it not, thou hast not conveyed His message, do not signify apprehension that the Holy Prophet was going to be remiss in his duty. They have been simply used to express the general principle that he who fails to convey part of his message, in fact, fails to deliver the message at all.
The expression لایھدی (guides not) is not used here in the sense of "not showing the way to truth", for occurring directly after the command to deliver the message of God to the people it cannot mean that God will not guide disbelievers to truth. If they were not to be guided to the right path, what was the sense in commanding the Prophet to deliver God’s Message to them? The expression is, therefore, used here not in the spiritual but in the physical sense. Occurring immediately after the Divine promise of protection to the Holy Prophet, the expression لایھدی means that God will not allow disbelievers to devise means of successfully harming him; and that they will not be guided to come near him and kill him. It must, however, be remembered that the Divine promise regarding the protection of the Holy Prophet did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life or disable him permanently so as to render him unfit for his work.
e
6:20.
385
这句话并不指在穆圣方面有什么粗心大意而没有传达安拉的使命的地方; 只是说了一个总的原则: 如果任何人没能传达他受托的一部分使命的话, 实际上他没能传达全部使命。
b
6:20.
698
Commentary:
There is much difference of opinion about the time when this verse, containing a promise of God to protect the Holy Prophet against his enemies, was revealed. Ibn Jarir, Ibn Kathir, Durr-e-Manthur and Al-Bahrul-Muhit mention a large number of narrators who report that the verse was revealed at Mecca. There are certain others, however, according to whom the verse was revealed at Medina. The author of the Ruhul-Ma‘ani says, the verse was first revealed at Mecca, and was revealed again at Medina, and this seems to be the correct view. In fact, it appears to have been revealed four or five times.
The words, if thou do it not, thou hast not conveyed His message, do not signify apprehension that the Holy Prophet was going to be remiss in his duty. They have been simply used to express the general principle that he who fails to convey part of his message, in fact, fails to deliver the message at all.
The expression لایھدی (guides not) is not used here in the sense of "not showing the way to truth", for occurring directly after the command to deliver the message of God to the people it cannot mean that God will not guide disbelievers to truth. If they were not to be guided to the right path, what was the sense in commanding the Prophet to deliver God’s Message to them? The expression is, therefore, used here not in the spiritual but in the physical sense. Occurring immediately after the Divine promise of protection to the Holy Prophet, the expression لایھدی means that God will not allow disbelievers to devise means of successfully harming him; and that they will not be guided to come near him and kill him. It must, however, be remembered that the Divine promise regarding the protection of the Holy Prophet did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life or disable him permanently so as to render him unfit for his work.
b
6:20.
772
The words do not indicate any remissness on the part of the Holy Prophet to convey the Divine Message. They only state a general principle that anyone who fails to convey a part of the message he is entrusted with, in fact, fails to deliver it at all.
773
The expression means that God will not suffer the disbelievers to take the life of the Holy Prophet or disable him permanently so as to render him unfit to discharge his duty.
قُل لَّا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ ۚ فَٱتَّقُوا۟ ٱللَّهَ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ لَعَلَّكُمْ تُفْلِحُونَ
2:268.
2:268.
Being naturally influenced by his environment man is prone to follow and imitate others, particularly when they happen to be in the majority. The verse contains a warning against unthinking and blind following of the majority.
2:268.
Commentary:
Being naturally influenced by his environment, man is prone to follow and imitate what others do, particularly when they happen to be in the majority. This verse, however, is a warning against unthinking and blind following of the majority. The real criterion by which the worth of a thing is to be judged is not how many people do it, but what good it contains; and, God being the source of all good, the only true and unfailing test is, as the verse puts it, تقوی or God-fearingness.
a
2:268.
c
2:268.
728
Commentary:
Being naturally influenced by his environment, man is prone to follow and imitate what others do, particularly when they happen to be in the majority. This verse, however, is a warning against unthinking and blind following of the majority. The real criterion by which the worth of a thing is to be judged is not how many people do it, but what good it contains; and, God being the source of all good, the only true and unfailing test is, as the verse puts it, تقوی or God-fearingness.
e
2:268.
795
Being naturally influenced by his environment man is prone to follow and imitate others, particularly when they happen to be in the majority. The verse contains a warning against unthinking and blind following of the majority.
وَمَا عَلَى ٱلَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَىْءٍ وَلَٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ
6:53.
6:53.
a
6:53.
a
6:53.
815
Important Words:
ذکری (to admonish). See the preceding verse.
b
6:53.
قَدْ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِۦ ۖ وَمَنْ عَمِىَ فَعَلَيْهَا ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍ
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
7:204.
Basa’ir (plural of Basirah) means, proofs, arguments, signs, evidences (Lane).
Makes use of reason.
Shuts his eyes to truth and virtually becomes blind.
The duty of a Divine Prophet is confined to conveying what is revealed to him by God. It is not his business to compel people to accept it. Incidentally; the verse constitutes a refutation of the charge that Islam encourages or countenances the use of force for the propagation of its teaching.
7:204.
Commentary:
The word بصائر (proofs) also helps to explain the words, He reaches the eyes, occurring in the preceding verse and signifies that God reveals proofs by means of which man becomes able to know Him. By "proofs" is here meant the divine signs and evidences sent by God.
The words, whoever sees, mean, whoever makes use of his reason after proofs have been revealed to him by God. Similarly the words, whoever becomes blind, refer to such persons as shut their eyes to all truth and virtually make themselves blind.
The duty of the Holy Prophet described in the words, I am not a guardian over you, is only to convey what is revealed by God; it is not his responsibility to compel people to believe in God. Thus, the verse also provides a refutation of the baseless charge that Islam countenances compulsion in the propagation of religion.
d
7:204.
447
بَصَائِرْ (Basa’ir) 是 بَصِيْرَةْ (Basirah) 的复数, 其意思是, 证明、论证、迹象、明证 (Lane)。
448
使用推理或理智。
2
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
a
7:204.
847
Commentary:
The word بصائر (proofs) also helps to explain the words, He reaches the eyes, occurring in the preceding verse and signifies that God reveals proofs by means of which man becomes able to know Him. By "proofs" is here meant the divine signs and evidences sent by God.
The words, whoever sees, mean, whoever makes use of his reason after proofs have been revealed to him by God. Similarly the words, whoever becomes blind, refer to such persons as shut their eyes to all truth and virtually make themselves blind.
The duty of the Holy Prophet described in the words, I am not a guardian over you, is only to convey what is revealed by God; it is not his responsibility to compel people to believe in God. Thus, the verse also provides a refutation of the baseless charge that Islam countenances compulsion in the propagation of religion.
d
7:204.
888
Basa’ir (plural of Basirah) means, proofs, arguments, signs, evidences (Lane).
889
Makes use of reason.
890
Shuts his eyes to truth and virtually becomes blind.
891
The duty of a Divine Prophet is confined to conveying what is revealed to him by God. It is not his business to compel people to accept it. Incidentally; the verse constitutes a refutation of the charge that Islam encourages or countenances the use of force for the propagation of its teaching.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
18:6; 64:10; 66:9.
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
48:6; 64:10; 66:9.
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
b
18:6; 64:10; 66:9.
544
فُرْقَانْ (Furqan) 的意思是: (1) 可以区分正确和错误的事物; (2) 证明或明证或论证; (3) 帮助或胜利; (4) 黎明 (Lane)。
a
48:6; 64:10; 66:9.
1118
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
a
18:6; 64:10; 66:9.
1114
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
2:219; 9:20; 61:12.
这节经文制订了一个原则: 生活在同一国家中并在同一个政府管辖之下的穆斯林, 不论他们是移民入境的或者是原住居民, 在彼此需要时都必须相互帮助。但那些尚未移居穆斯林国家去的穆斯林, 没有权利在世间的事物方面要求前者给予帮助。但是他们如果受到宗教迫害, 他们必须受到帮助。虽然如此, 如果他们生活在和穆斯林签订有和平条约的非穆斯林政府的统治之下, 即使在宗教事务方面也不应给予帮助; 在这种情况下, 穆斯林只有迁出那个非穆斯林国家的一条道路可走。
2:219; 9:20; 61:12.
The verse lays down the principle that those Muslims who live in the same country and under the same administration, whether as immigrants or as original citizens, are bound to help one another in the hour of each other’s need. But those Muslims who do not emigrate to a Muslim country have no claim on the help of the former in worldly matters. But if they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case the only way open to Muslims is to emigrate from the non-Muslim country.
2:219; 9:20; 61:12.
Important Words:
آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).
Commentary:
The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.
b
2:219; 9:20; 61:12.
553
这节经文制订了一个原则: 生活在同一国家中并在同一个政府管辖之下的穆斯林, 不论他们是移民入境的或者是原住居民, 在彼此需要时都必须相互帮助。但那些尚未移居穆斯林国家去的穆斯林, 没有权利在世间的事物方面要求前者给予帮助。但是他们如果受到宗教迫害, 他们必须受到帮助。虽然如此, 如果他们生活在和穆斯林签订有和平条约的非穆斯林政府的统治之下, 即使在宗教事务方面也不应给予帮助; 在这种情况下, 穆斯林只有迁出那个非穆斯林国家的一条道路可走。
a
2:219; 9:20; 61:12.
1160
Important Words:
آووا (gave shelter) is derived from اوی. They say اوی الیه i.e. he betook himself to it; or he repaired to it for lodging, covert or refuge; or simply he betook himself to it or repaired to it; or he returned to it. اواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered, protected or harboured him. اوی له means, he felt compassion or pity for him. آواه means, he gave or afforded him lodging, covert, refuge or asylum; or he sheltered or harboured him (Lane).
Commentary:
The verse enunciates a great principle which should govern the social relations of Muslims. It lays down that those Muslims who live in the same country and under the same administrations, whether as immigrants or as original citizens, are bound to help one another in the hour of need. If one of them is wronged, the others must come to his help. But as regards those Muslims who have not migrated to a Muslim country and prefer to live apart, they have no claim on the assistance of these Muslims in worldly matters. But if they seek their help in the matter of religion, e.g. when they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case, the only way open to them is to migrate from the non-Muslim country. The reader should note what high regard for compacts and treaties the Quran inculcates in its followers. It is to warn Muslims against a violation of compacts that the verse fittingly ends with the words, And Allah sees what you do.
b
2:219; 9:20; 61:12.
1147
The verse lays down the principle that those Muslims who live in the same country and under the same administration, whether as immigrants or as original citizens, are bound to help one another in the hour of each other’s need. But those Muslims who do not emigrate to a Muslim country have no claim on the help of the former in worldly matters. But if they are persecuted for the sake of their religion, then they must be helped. If, however, they are living under a non-Muslim government, with whom Muslims have entered into a treaty of peace, then no help should be rendered them even in matters of religion; and in this case the only way open to Muslims is to emigrate from the non-Muslim country.
لَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ أَن يُجَٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ
وَوَصَّيْنَا ٱلْإِنسَٰنَ بِوَٰلِدَيْهِ حَمَلَتْهُ أُمُّهُۥ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَٰلُهُۥ فِى عَامَيْنِ أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ
6:152; 29:9; 46:16.
سورۂ احقاف میں کہا گیا ہے کہ حَمْلُہٗ وَفِصَالُہٗ ثَـلَا ثُوْنَ شَھْرًا (آیت۱۶) یعنی بچے کا پیٹ میں رہنا اور دودھ چھڑانا تیس مہینے کی مدت میں ختم ہوتا ہے لیکن یہاں دو سال کہا ہے۔ اس کا جواب یہ ہے کہ بعض بچے جلد پیدا ہو جاتے ہیں اور کمزور ہوتے ہیں۔ بعض زیادہ دن میں پیدا ہوتے ہیں اور مضبوط ہوتے ہیں۔ دوسری آیت میں بتایا ہے کہ جب بچہ کمزور ہو اور جلد پیدا ہو جائے تو اس کے دودھ پلانے کا عرصہ لمبا کر دیا جائے تاکہ وہ مضبوط ہو جائے۔
6:152; 29:9; 46:16.
This and the next verse form a parenthetical clause and refer to the second most important duty of man after his duty to God—his obligations to his fellow-beings which begin with his obligations to his parents.
The apparent contradiction between this and 46:16 seems to be that some children are born earlier than others and, therefore, being weaker in constitution, take longer time to be weaned.
6:152; 19:33; 29:9; 46:16.
Commentary:
This and the next verse form a parenthetical clause and refer to the second most important duty of man, after his duty to God—his obligations to mankind, which begin with his obligations to his parents. He is told that he must be good and kind to his parents. Luqman only referred to man’s duty to God, but God Himself supplements his exhortation by adding man’s duty to his parents and also gives the reason for doing so, viz. that parents undergo all sorts of sacrifice for their children, particularly the mother. She has, therefore, secured a special mention here.
a
6:152; 29:9; 46:16.
1
سورۂ احقاف میں کہا گیا ہے کہ حَمْلُہٗ وَفِصَالُہٗ ثَـلَا ثُوْنَ شَھْرًا (آیت۱۶) یعنی بچے کا پیٹ میں رہنا اور دودھ چھڑانا تیس مہینے کی مدت میں ختم ہوتا ہے لیکن یہاں دو سال کہا ہے۔ اس کا جواب یہ ہے کہ بعض بچے جلد پیدا ہو جاتے ہیں اور کمزور ہوتے ہیں۔ بعض زیادہ دن میں پیدا ہوتے ہیں اور مضبوط ہوتے ہیں۔ دوسری آیت میں بتایا ہے کہ جب بچہ کمزور ہو اور جلد پیدا ہو جائے تو اس کے دودھ پلانے کا عرصہ لمبا کر دیا جائے تاکہ وہ مضبوط ہو جائے۔
a
6:152; 19:33; 29:9; 46:16.
3041
Commentary:
This and the next verse form a parenthetical clause and refer to the second most important duty of man, after his duty to God—his obligations to mankind, which begin with his obligations to his parents. He is told that he must be good and kind to his parents. Luqman only referred to man’s duty to God, but God Himself supplements his exhortation by adding man’s duty to his parents and also gives the reason for doing so, viz. that parents undergo all sorts of sacrifice for their children, particularly the mother. She has, therefore, secured a special mention here.
a
6:152; 29:9; 46:16.
2306
This and the next verse form a parenthetical clause and refer to the second most important duty of man after his duty to God—his obligations to his fellow-beings which begin with his obligations to his parents.
2306A
The apparent contradiction between this and 46:16 seems to be that some children are born earlier than others and, therefore, being weaker in constitution, take longer time to be weaned.
وَإِن جَٰهَدَاكَ عَلَىٰٓ أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِى ٱلدُّنْيَا مَعْرُوفًا ۖ وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ۚ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
如果人们对双亲的义务和责任看来同对安拉的职责相冲突时, 他们首先要忠于他们的创造主。但是, 不论他们双亲的任何意愿或命令同他对安拉的忠诚有冲突, 他们绝不能对双亲傲慢无礼, 而仍旧应该一如往常那样恭敬、热爱和宽待他们。
If man’s duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God he must not be arrogant or insolent to them; but should continue to show uniform courtesy, love and kindness to them.
Commentary:
After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.
1007
如果人们对双亲的义务和责任看来同对安拉的职责相冲突时, 他们首先要忠于他们的创造主。但是, 不论他们双亲的任何意愿或命令同他对安拉的忠诚有冲突, 他们绝不能对双亲傲慢无礼, 而仍旧应该一如往常那样恭敬、热爱和宽待他们。
3042
Commentary:
After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.
2307
If man’s duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God he must not be arrogant or insolent to them; but should continue to show uniform courtesy, love and kindness to them.
ٱلْحَمْدُ لِلَّهِ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ جَاعِلِ ٱلْمَلَٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍ مَّثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ ۚ يَزِيدُ فِى ٱلْخَلْقِ مَا يَشَآءُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
6:15; 12:102; 14:11; 42:12.
چونکہ زمین و آسمان پہلے سے پیدا شدہ ہیں۔ دوسرے فَاطِر کے معنے بالکل نئی پیدائش کے ہیں۔ اس لئے دو پیدائشوں کے مقابلہ اور فَاطِر کے لفظ کو مدنظر رکھتے ہوئے ترجمہ میں ’’نئے نظام کے مطابق‘‘ کے الفاظ بڑھا دئیے گئے ہیں۔
اس جگہ رسول کریم صلی اللہ علیہ وسلم کی وحی کی برتری بتائی ہے کہ اب اس رسول پر ایسے فرشتے نازل ہوں گے جو خداتعالیٰ کی کئی کئی صفات کے حامل ہوں گے۔ دو دو صفات کے تین تین کے اور چار چار کے۔ مگر ان پر ہی بس نہیں۔ خداتعالیٰ چاہے گا تو قرآنی وحی لانے والے فرشتوں کے پروں یعنی صفاتِ الٰہیہ کو جس کے وہ ظاہر کرنے والے ہوں گے‘ بڑھا دے گا۔
6:15; 12:102; 14:11; 42:12.
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
6:15; 12:102; 14:11; 42:12.
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
b
6:15; 12:102; 14:11; 42:12.
1
چونکہ زمین و آسمان پہلے سے پیدا شدہ ہیں۔ دوسرے فَاطِر کے معنے بالکل نئی پیدائش کے ہیں۔ اس لئے دو پیدائشوں کے مقابلہ اور فَاطِر کے لفظ کو مدنظر رکھتے ہوئے ترجمہ میں ’’نئے نظام کے مطابق‘‘ کے الفاظ بڑھا دئیے گئے ہیں۔
2
اس جگہ رسول کریم صلی اللہ علیہ وسلم کی وحی کی برتری بتائی ہے کہ اب اس رسول پر ایسے فرشتے نازل ہوں گے جو خداتعالیٰ کی کئی کئی صفات کے حامل ہوں گے۔ دو دو صفات کے تین تین کے اور چار چار کے۔ مگر ان پر ہی بس نہیں۔ خداتعالیٰ چاہے گا تو قرآنی وحی لانے والے فرشتوں کے پروں یعنی صفاتِ الٰہیہ کو جس کے وہ ظاہر کرنے والے ہوں گے‘ بڑھا دے گا۔
b
6:15; 12:102; 14:11; 42:12.
3177
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
b
6:15; 12:102; 14:11; 42:12.
2407
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
وَمَا عَلَيْنَآ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ
13:41; 16:36; 24:55; 29:19.
13:41; 16:36; 24:55; 29:19.
13:41; 16:36; 24:55; 29:19.
b
13:41; 16:36; 24:55; 29:19.
b
13:41; 16:36; 24:55; 29:19.
a
13:41; 16:36; 24:55; 29:19.
فَإِنْ أَعْرَضُوا۟ فَمَآ أَرْسَلْنَٰكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا ٱلْبَلَٰغُ ۗ وَإِنَّآ إِذَآ أَذَقْنَا ٱلْإِنسَٰنَ مِنَّا رَحْمَةً فَرِحَ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ ٱلْإِنسَٰنَ كَفُورٌ
11:11.
11:11.
17:84; 30:34; 39:9.
a
11:11.
b
17:84; 30:34; 39:9.
a
11:11.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ
4:2; 33:71.
Commentary:
The root cause of all sin is neglect and negligence. The believers here are enjoined to take care of the morrow. And there could be no real moral or spiritual progress without a sure, sincere and true belief in God.
b
4:2; 33:71.
4203
Commentary:
The root cause of all sin is neglect and negligence. The believers here are enjoined to take care of the morrow. And there could be no real moral or spiritual progress without a sure, sincere and true belief in God.
هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّۦنَ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَٰلٍ مُّبِينٍ
3:165; 7:158; 9:128.
见 3:76 和 7:158。
穆圣的使命在于这节经文中所提到的四重圣职。这是托付给他的伟大而高尚的任务; 因为他出现在阿拉伯文盲中, 众圣之父伊布拉欣在几千年以前在和他的儿子伊司马仪一齐奠立天房根基时做了祈祷 (2:130)。事实上, 复兴者没法真正继承他的使命, 除非他以其高尚而纯洁的表率建立一个虔诚、笃信而正义的信徒所组成的社会, 首先教以他那启示中的理想和原则及其哲理、意义和重要性, 然后派遣他们去国外向别的宗族传播启示。他灌输给信徒们的教育, 磨砺了他们的智慧, 他的教导的哲理使他们产生了坚定的信仰, 他那高尚的表率使他们心灵纯洁。这节经文就是指这个基本的宗教事实。
3:165; 7:158; 9:128.
See 3:76 and 7:158.
The Divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in this verse. This was the great and noble task which was entrusted to him; because it was to his appearance among the unlettered Arabs that the Patriarch Abraham had prayed several thousand years ago, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130). In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he first teaches the ideals and the principles of his Message and their philosophy, significance and importance, and then sends them abroad to preach that Message to other people. The training he imparts to his followers refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart. It is to this basic fact of religion that the verse refers.
3:165; 7:158; 9:128.
Commentary:
For الأمیین see 3:76 & 7:158.
The divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in the verse under comment. This was the noble task which was to be entrusted to that great Prophet for whose appearance among the unlettered Arabs the Patriarch Abraham had prayed several thousand years in advance, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130).
In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he teaches the ideals and principles of his Message and their philosophy, significance and importance, and then sends them out to preach that Message to other people. The training he imparts to them refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart and refines character. It is to this basic fact of religion that the verse under comment refers.
c
3:165; 7:158; 9:128.
1425
见 3:76 和 7:158。
1426
穆圣的使命在于这节经文中所提到的四重圣职。这是托付给他的伟大而高尚的任务; 因为他出现在阿拉伯文盲中, 众圣之父伊布拉欣在几千年以前在和他的儿子伊司马仪一齐奠立天房根基时做了祈祷 (2:130)。事实上, 复兴者没法真正继承他的使命, 除非他以其高尚而纯洁的表率建立一个虔诚、笃信而正义的信徒所组成的社会, 首先教以他那启示中的理想和原则及其哲理、意义和重要性, 然后派遣他们去国外向别的宗族传播启示。他灌输给信徒们的教育, 磨砺了他们的智慧, 他的教导的哲理使他们产生了坚定的信仰, 他那高尚的表率使他们心灵纯洁。这节经文就是指这个基本的宗教事实。
c
3:165; 7:158; 9:128.
4235
Commentary:
For الأمیین see 3:76 & 7:158.
The divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in the verse under comment. This was the noble task which was to be entrusted to that great Prophet for whose appearance among the unlettered Arabs the Patriarch Abraham had prayed several thousand years in advance, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130).
In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he teaches the ideals and principles of his Message and their philosophy, significance and importance, and then sends them out to preach that Message to other people. The training he imparts to them refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart and refines character. It is to this basic fact of religion that the verse under comment refers.
c
3:165; 7:158; 9:128.
3044
See 3:76 and 7:158.
3045
The Divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in this verse. This was the great and noble task which was entrusted to him; because it was to his appearance among the unlettered Arabs that the Patriarch Abraham had prayed several thousand years ago, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130). In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he first teaches the ideals and the principles of his Message and their philosophy, significance and importance, and then sends them abroad to preach that Message to other people. The training he imparts to his followers refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart. It is to this basic fact of religion that the verse refers.
فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسْتَطَعْتُمْ وَٱسْمَعُوا۟ وَأَطِيعُوا۟ وَأَنفِقُوا۟ خَيْرًا لِّأَنفُسِكُمْ ۗ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
59:10.
59:10.
59:10.
Commentary:
In the preceding verse believers were told that their wealth and their children would put their mettle to test, whether they would help in promoting the cause of Truth or would prove an impediment or hindrance. In the verse under comment they are told that they should obey all the commandments of the Shari‘ah, particularly they should not be hesitant when they are called upon to make monetary sacrifice for the advancement of a good cause. Only that way lies success and prosperity.
a
59:10.
b
59:10.
4266
Commentary:
In the preceding verse believers were told that their wealth and their children would put their mettle to test, whether they would help in promoting the cause of Truth or would prove an impediment or hindrance. In the verse under comment they are told that they should obey all the commandments of the Shari‘ah, particularly they should not be hesitant when they are called upon to make monetary sacrifice for the advancement of a good cause. Only that way lies success and prosperity.
a
59:10.
أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱتَّقُوهُ وَأَطِيعُونِ
d
7:60; 11:27; 23:24.
4387
Commentary:
Observance of Divine laws, discharge of obligations due to God, and obedience to the commands and behests of His Prophets constitute the sum and substance of all religious teaching.