Topic: Fear
View Aspects
أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ ۚ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَٰفِرِينَ
6:40, 123; 24:41.
13:13; 24:44; 30:25.
سَمَاء (Sama’) 挂在头顶上空并形成影荫的东西; 天空或天; 一片乌云或许多乌云。 (Lane)
这一节和上一节涉及两类虚伪者: (1) 假装成穆斯林的不信道的人; 与 (2) 信道的人, 但信得不诚、德行较差、有不信道的倾向。这节经典的要点看来是, 后一种虚伪者的情况像那些胆小的人, 稍为碰到一阵雷雨和闪电就惊恐而未能从中受益。
واؤ اس جگہ حالیہ ہے۔ مطلب یہ ہے کہ جب کفار خداتعالیٰ کی گرفت تلے آگئے ہیں اور تباہ ہونے والے ہیں تو پھر ان سے ڈرنا حماقت نہیں تو اور کیا ہے۔ چونکہ واؤ حالیہ ہے اس لئے اس کا ترجمہ ’’حالانکہ‘‘ کیا گیا ہے۔
6:40, 123; 24:41.
13:13; 24:44; 30:25.
Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane).
This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it.
6:40, 123; 24:41.
13:13; 24:44; 30:25.
Important Words:
او (or) is a conjunction signifying several meanings. Here it is used in the sense of "or". It does not, however, denote doubt but simply indicates the presentation of an alternative similitude.
صیب (heavy rain) is derived from صاب which means, it came down; it descended; or it poured forth. The word صیبmeans, clouds pouring down heavy rain; or heavy rain itself (Lane).
السماء (the clouds) is derived from سما i.e. he or it became high or towering. Thus السماء means, anything that hangs high over your head and covers you in its shade; the sky; any canopy, ceiling or roof; a cloud (Aqrab).
رعد (thunder). رعدالسحاب means, the cloud thundered. رعد لی فلان means, he threatened me. رعد therefore means, thunder of clouds; or thunder of war, etc. In the present verse it is used figuratively, meaning, weighty commands; or prophecies relating to coming disasters; or injunctions relating to war, etc.
البرق (lightning) is derived from برق i.e. it shone or gave out light. برق السماء means, the sky shone with lightning. برق الشیءmeans, the thing shone with light. البرق therefore means, lightning or gleaming in the clouds (Aqrab). In this verse it is used figuratively, meaning, victories in wars; or spoils of war; or clear signs of truth, etc.
الصواعق (thunderclaps) is the plural of الصاعقة (a thunderclap) which is derived from صعق (sa‘iqa) or صعق (sa‘aqa). They say صعقت السماء القوم i.e. the sky hit the people with lightning. صعق الرعد means, the thunder grew louder. صعق الرجل means, the man fell down in a swoon; he died; he lost the power of thinking owing to some great and sudden noise accompanying a calamity. الصاعقة means: (1) lightning that descends from the thundering clouds and burns what it smites; (2) any destructive calamity or punishment; (3) death and destruction; (4) noise or report accompanying a divine punishment like an earthquake, etc.; (5) swoon and unconsciousness (Aqrab & Lane).
الموت (death) is from مات i.e. he died (in various senses); he became as if dead; he slept. موت is the opposite of حیاة (life) and means death or lifelessness. Like life, death is also of several kinds: (1) Stoppage of the power of growth (50:12). (2) Deprivation of sensation or consciousness (19:24). (3) Depri-vation of the faculty of intellect and understanding (6:123). (4) To be, as though, dead with grief or sorrow or fear (14:18). (5) Spiritual death (3:170). (6) Sleep, which the Arabs call a light sort of death (Mufradat). (7) Stillness or motionlessness. (8) Being reduced to poverty. (9) Becoming worn out. (10) Becoming base, abject, vile and despicable. (11) Becoming destitute of cultivation or of inhabitants (Lane). According to Lisan موت (death) also signifies any painful condition such as poverty, humiliation, dotage, sinfulness, etc.
Commentary:
This verse refers to the second class of hypocrites, viz. those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.
Islam has no place for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Quran, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.
This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works––with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from heaven; (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in vv. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move;(c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted; and (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word او (or) has been placed between the two verses. They are two separate classes and not the same class.
The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.
Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage the dawning of a new era in even greater splendour and effulgence.
The word صاعقة (thunderclap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one’s ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is of no use to the hypocrites to try to escape the implications and consequences of war.
The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.
b
6:40, 123; 24:41.
c
13:13; 24:44; 30:25.
29K
سَمَاء (Sama’) 挂在头顶上空并形成影荫的东西; 天空或天; 一片乌云或许多乌云。 (Lane)
29L
这一节和上一节涉及两类虚伪者: (1) 假装成穆斯林的不信道的人; 与 (2) 信道的人, 但信得不诚、德行较差、有不信道的倾向。这节经典的要点看来是, 后一种虚伪者的情况像那些胆小的人, 稍为碰到一阵雷雨和闪电就惊恐而未能从中受益。
3
واؤ اس جگہ حالیہ ہے۔ مطلب یہ ہے کہ جب کفار خداتعالیٰ کی گرفت تلے آگئے ہیں اور تباہ ہونے والے ہیں تو پھر ان سے ڈرنا حماقت نہیں تو اور کیا ہے۔ چونکہ واؤ حالیہ ہے اس لئے اس کا ترجمہ ’’حالانکہ‘‘ کیا گیا ہے۔
b
6:40, 123; 24:41.
c
13:13; 24:44; 30:25.
26
Important Words:
او (or) is a conjunction signifying several meanings. Here it is used in the sense of "or". It does not, however, denote doubt but simply indicates the presentation of an alternative similitude.
صیب (heavy rain) is derived from صاب which means, it came down; it descended; or it poured forth. The word صیبmeans, clouds pouring down heavy rain; or heavy rain itself (Lane).
السماء (the clouds) is derived from سما i.e. he or it became high or towering. Thus السماء means, anything that hangs high over your head and covers you in its shade; the sky; any canopy, ceiling or roof; a cloud (Aqrab).
رعد (thunder). رعدالسحاب means, the cloud thundered. رعد لی فلان means, he threatened me. رعد therefore means, thunder of clouds; or thunder of war, etc. In the present verse it is used figuratively, meaning, weighty commands; or prophecies relating to coming disasters; or injunctions relating to war, etc.
البرق (lightning) is derived from برق i.e. it shone or gave out light. برق السماء means, the sky shone with lightning. برق الشیءmeans, the thing shone with light. البرق therefore means, lightning or gleaming in the clouds (Aqrab). In this verse it is used figuratively, meaning, victories in wars; or spoils of war; or clear signs of truth, etc.
الصواعق (thunderclaps) is the plural of الصاعقة (a thunderclap) which is derived from صعق (sa‘iqa) or صعق (sa‘aqa). They say صعقت السماء القوم i.e. the sky hit the people with lightning. صعق الرعد means, the thunder grew louder. صعق الرجل means, the man fell down in a swoon; he died; he lost the power of thinking owing to some great and sudden noise accompanying a calamity. الصاعقة means: (1) lightning that descends from the thundering clouds and burns what it smites; (2) any destructive calamity or punishment; (3) death and destruction; (4) noise or report accompanying a divine punishment like an earthquake, etc.; (5) swoon and unconsciousness (Aqrab & Lane).
الموت (death) is from مات i.e. he died (in various senses); he became as if dead; he slept. موت is the opposite of حیاة (life) and means death or lifelessness. Like life, death is also of several kinds: (1) Stoppage of the power of growth (50:12). (2) Deprivation of sensation or consciousness (19:24). (3) Depri-vation of the faculty of intellect and understanding (6:123). (4) To be, as though, dead with grief or sorrow or fear (14:18). (5) Spiritual death (3:170). (6) Sleep, which the Arabs call a light sort of death (Mufradat). (7) Stillness or motionlessness. (8) Being reduced to poverty. (9) Becoming worn out. (10) Becoming base, abject, vile and despicable. (11) Becoming destitute of cultivation or of inhabitants (Lane). According to Lisan موت (death) also signifies any painful condition such as poverty, humiliation, dotage, sinfulness, etc.
Commentary:
This verse refers to the second class of hypocrites, viz. those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.
Islam has no place for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Quran, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.
This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works––with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from heaven; (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in vv. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move;(c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted; and (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word او (or) has been placed between the two verses. They are two separate classes and not the same class.
The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.
Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage the dawning of a new era in even greater splendour and effulgence.
The word صاعقة (thunderclap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one’s ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is of no use to the hypocrites to try to escape the implications and consequences of war.
The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.
a
6:40, 123; 24:41.
b
13:13; 24:44; 30:25.
39
Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane).
40
This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلنَّصَٰرَىٰ وَٱلصَّٰبِـِٔينَ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَعَمِلَ صَٰلِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
5:70; 22:18.
4:137; 6:93.
2:113, 278; 6:49; 10:63.
صَابِی (Sabi, 萨比) 是一个抛弃自己的宗教而另信一种新宗教的人。可是从学术上说, صٰبِئِيْن (萨比教人) 这词是指在阿拉伯半岛部分地区及在其接界国家所发现的教派, 这个名称适用于 (1) 居住在美索不达米亚拜星辰的人们 {Gibbon’s吉本著: Roman Empire, مُرُوْجُ الذَّهَبْ (Murujudh-Dhahab) & Enc. Rel. Eth., VIII” Mandaeans”}; (2) 居住在伊拉克的 مَوْصُل (Mosul, 摩苏尔) 附近一个民族, 他们信仰一个安拉及他的所有先知, 但不具有天经。他们宣称信仰努哈的宗教{جَرِيْر (Jarir) 和 كَثِيْر (Kathir)}。可是, 不应当把他们混淆为 «圣经» 的某些注解者所提到的居住在古代也门的萨比叛徒。
此节经文, 如被误解的那样, 并不意味着仅仅相信安拉及相信最后审判日就足以得救。«古兰经» 着重声明, 信仰穆圣是最主要的 (4:151, 152; 6:93), 是组成对安拉的信仰的必要部分, 还着重声明对后世的信仰也包括相信安拉的启示 (4:151, 152; 6:93)。在别处, 只有伊斯兰教曾被明确地宣布为安拉所接受的一门宗教 (3:20, 86)。«古兰经» 在这里只谈信仰安拉和最后审判日, 并不是因为相信启示和信仰穆圣不是主要的, 而是因为对前两者的信仰包括了对后两者的信仰, 这四者实质上是不可分割的。实际上, 本节经文的意图是要消除犹太人的错误信念:他们是 “受安拉优惠的民族”, 所以只有他们才有资格得救。这就意味着并不在乎一个人明显是犹太人, 基督教徒, 萨比教徒, 或是穆斯林, 谁都可以得救; 如果信仰只限于口头的, 这是一种僵死的东西, 没有生命, 也没有任何动力。本节经文也可以被看作为体现着一个预言, 并作为一种考验伊斯兰教真理的可靠准则。这个预言即是伊斯兰教将要胜利, 因为它是一门真正的宗教。准则就在于这个预言是在伊斯兰教正在为它的生命战斗的时刻而发表的。本节经文也可以被看作为含意是, 所有宣称是信仰者, 不管他们是犹太人, 基督教徒或是萨比教徒, 不管属于任何宗教, 如果他们对安拉和最后审判日的信仰是真诚和纯正的, 而且他们行善, 而这种善举又正是真正的宗教即伊斯兰教的精髓, 那么, 他们就不会恐惧, 也不会忧虑了。
4:137; 6:93.
2:113, 278; 6:49; 10:63.
5:70; 22:18.
Sabi is one who forsakes his own religion for a new one. Technically, however, the word Sabians refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to (1) the star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, Murujudh-Dhahab & Enc. Rel. Eth., viii under "Mandaeans"); (2) a people who lived near Mosul in Iraq and believed in one God and in all Divine Prophets but possessed no revealed Book. They claimed to follow the religion of Noah (Jarir & Kathir). They should not, however, be confused with the Sabians mentioned by certain commentators of the Bible as people living in ancient Yemen.
The verse, as mistakenly understood, does not signify that belief in God and in the Last Day alone is sufficient for salvation. The Qur’an emphatically declares that belief in the Holy Prophet is most essential (4:151-152; 6:93) and forms an integral part of belief in God, and also that belief in the
5:70; 22:18.
4:137; 6:93.
2:113, 278; 6:49; 10:63.
Important Words:
الذین آمنوا (The Believers). The expression signifies the people who profess to be believers in Islam, i.e. the Muslims. Thus ایمان here means only profession of Islam. The word مؤمن has been used in the sense of Muslim elsewhere also in the Quran (4:137).
الذین ھادوا (the Jews) means, those who profess the Jewish religion. The word ھادوا is derived from ھاد which literally means, he turned towards the truth or towards God with repentance (Aqrab). The word also signifies returning towards a thing slowly or walking tardily (Mufradat).
النصاری (the Christians) is derived from نصر i.e. he helped. As the disciples of Jesus sided with him as God’s helpers (3:53), so they came to be known as نصاری i.e. helpers. Or the word is connected with ناصرة (Nazareth), a village which was the scene of Jesus’ childhood. In either case نصاری has come to signify the followers of Jesus, i.e. those who profess the Christian religion (Mufradat).
الصابئین (the Sabians) is derived from صبا. They say صبا الرجل i.e. he forsook one religion and adopted another. صبا النجمmeans, the star made its appearance (Aqrab). Literally, therefore, صابی is one who forsakes his old religion and adopts a new one. Technically, however, the word الصابئین refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to the following faiths: (1) The star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, v. 440 and Murujudh-Dhahab by Mas‘udi and Enc. Rel. Eth., viii, under Mandaeans); (2) The faith which was a sort of patch-work of Judaism, Christianity and Zoroastrianism (Kathir, under 2:63); (3) A people who lived near Mosul in Iraq and believed in one God but had no known Law or Book. They claimed to follow the religion of Noah (Jarir & Kathir, under 2:63); (4) A people who lived round about Iraq and professed belief in all the Prophets of God and had a special system of prayer and fasting (Kathir). Some Muslim Jurists looked upon الصابئین as a People of the Book, allowing them the same privileges as are allowed to the latter. None of the above-mentioned peoples should, however, be confused with the Sabeans (not Sabians) mentioned by certain commentators of the Bible as people inhabiting ancient Yemen. In this connection see also R. Rel. xl. 129-132.
من آمن بالله (whichever party from among these truly believes in Allah). Here إیمان means true belief, i.e. the belief which counts true in the sight of God and not merely profession of a certain faith. The Quran uses the word إیمان in this sense in 49:15.
Commentary:
This verse wedged in among the verses recounting the iniquities of the Israelites seems rather misplaced. But deeper study shows that it has been most fittingly placed here. In fact, the Quran is not a book of stories but has come with the declared object of uplifting those who have fallen morally and spiritually. It follows a psychological order in perfect conformity with the mental attitude of the reader, interspersing every narrative with fitting hints for his moral and spiritual regeneration. So is the case in this verse. After enumerating certain wrongdoings of the Israelites, the Quran goes on to say that although their sins are great, yet God’s mercy is infinitely greater, and if even now the Israelites, or for that matter, Christians, Sabians or any other people, should turn to God and truly and sincerely believe in Him and the Last Day (these being the two fundamental articles of faith which in principle comprise all others) and follow up their belief with good and righteous deeds, they can become heirs to His grace and mercy.
The verse is important and much difference has arisen about its real meaning. Some who are not in the habit of making a deep study of the Quran have hastily jumped to the conclusion that, according to this verse, belief in Islam is not necessary. They say that anybody, whether he is a Muslim, a Jew, a Christian or any other, who sincerely believes in God and the Last Day and does good deeds will be saved. Nothing can be farther from the truth. The Quran emphatically declares in a number of verses that belief in the Holy Prophet and in his revelation is essential. Says God: Surely those who disbelieve in Allah and His Messengers and desire to make distinction between Allah and His Messengers and say, 'We believe in some and disbelieve in others,' and desire to take a way in between, these indeed are veritable disbelievers; and We have prepared for the disbelievers an humiliating punishment (4:151, 152). Again, And those who believe in the Hereafter believe therein (i.e. the Quran) and they strictly observe their Prayers (6:93). From these two verses it becomes clear beyond any shadow of doubt that according to the Quran (1) belief in the Prophets is part and parcel of belief in God, and (2) belief in the Hereafter includes belief in God’s revelation as well. Elsewhere the Quran says, Surely the true religion with Allah is Islam (complete submission) and whoso seeks a religion other than Islam, it shall not be accepted from him and in the life to come he shall be among the losers (3:20, 86). This verse along with the two quoted above definitely proves that the objection mentioned above is entirely baseless and is born of utter ignorance of the real Quranic teachings. In fact, as explained in the above verses, the Quran confines itself to a mention of belief in God and the Last Day, not because belief in the Holy Prophet and the Quran is not essential, but because the former two beliefs include the latter two, the four being essentially inseparable.
What is, then, the real meaning of the verse under comment? A careful study of the verse and its context leaves no doubt that it can have only two possible meanings:
(1) One meaning is that, having recounted a number of wrongs committed by the Israelites, God invites them to an easy and decisive method of establishing which party has His support and which not, and in order to make the argument still more forceful, He includes in the proposed context Jews, Christians and Sabians, the only followers of revealed religions found in and around Arabia. It is evident that in religious matters, when everything else has been said and every other means has been tried, the final criterion for testing the truth of contesting parties is reduced to this: Which party enjoys divine succour and which does not? If God is a Living God and has Himself raised a Prophet for the regeneration of the world, it stands to reason that He would not leave His Messenger alone but would come to his help and show powerful Signs in his support. This phenomenon has repeated itself in the time of each and every Prophet of God. So why not make use of it here in order to distinguish the truth from falsehood? It is to this phase of the matter that the verse under comment invites Jews, Christians, etc. God says, there are now as many as four claimants in the field, Muslims, Jews, Christians and Sabians. So let all wait and see whom God’s helping hand succours in the present struggle. In the time of Moses God helped the Israelites against the Egyptians; in the time of Jesus He helped Christians against their opponents, and in, the time of other Prophets He helped their followers against their enemies, and this served as a practical proof of the fact that the truth lay with the Prophets and not with their opponents. The same tried criterion was now available, viz., whichever party from among these truly believes in Allah and the Last Day shall have their reward with their Lord and no fear shall come upon them nor shall they grieve. The challenge was thrown out to all existing claimants of divine support and the final and unparalleled triumph of Islam against all adversaries gave the clearest of verdicts in favour of the former.
The verse under comment thus contains a mighty prophecy the fulfilment of which in the teeth of all opposition was a wonderful proof of the truth of Islam. And the fulfilment of this prophecy proves to be the more wonderful when one bears in mind the fact that this verse was revealed at a time (it was revealed in the early years of the Hijrah) when Islam was passing through the severest of trials and hardships, and the fate of the new faith was virtually trembling in the balance; nay, so far as worldly causes were concerned, its fate was practically sealed in view of the opposition that remains unparalleled in all history.
It cannot be objected here that after a few centuries of triumph, Muslims too began to decline, thus rendering the argument ineffective. Firstly, the argument, as borne out by the history of all revealed religions’ of the world, does not relate to communities in their ordinary temporal affairs but to those contending on religious issues. The argument particularly relates to the time when a Divine Messenger makes his appearance and extends to the period for which a newborn community sticks to the teachings of their Prophet. It would be absurd to think that divine succour should continue forever, even after a people has become dead in faith and works. Secondly, it should be remembered that the present-day decline of Muslims as well as the present-day temporal ascendancy of Christians is itself in accordance with the prophecies of the Holy Prophet of Islam, and hence it is rather a proof of the truth of Islam than a proof against it. Moreover, the wheel is fast turning and the day is not far off when, according to yet another prophecy of the Holy Prophet, Islam will once more gain ascendancy through the Promised Messiah of whom the Prophet himself has spoken as his own image.
(2) The other meaning relates to the spiritual sense. God says, there are now four claimants in the field, i.e. Muslims, Jews, Christians and Sabians. Each one of these groups claims to enjoy true spiritual contact with God. But as everything in this world possesses certain distinguishing marks and properties which go to establish its identity, so is the case with man’s spiritual connection with God which is characterized by certain distinguishing marks or special properties; and the verse goes on to say that one of these distinguishing marks is that people enjoying true spiritual connection with God "have their reward with their Lord and no fear comes upon them nor do they grieve," i.e. God’s connection brings with it perfect peace of mind and complete tranquillity of heart. One is not left in the dark, doubting all the time in the depth of his heart whether one is treading the right path or not, with gnawing grief at one’s past actions and disquieting fears about the future. The heavenly life of a true believer begins in this very world, and this is why the Quran says that a person truly related to God inherits two Heavens, one in this world and the other in the next (55:47). So in the verse under comment. God invites the different claimants to search in their hearts for the peace and tranquillity of mind attending true belief and then say whether they possess it.
Yet another significance of the verse is that lip-profession of a truth is nothing in the sight of God. The Jews professed the truth; but as it did not find its way into their hearts, they stumbled at every step and brought down God’s displeasure on their heads. The verse forcefully points out that it did not matter whether one was apparently a Jew, a Christian, a Sabian or, for that matter, a Muslim. If the faith was confined only to the lip, it was a dead thing, without life and without any motive power in it. In order to be really useful and to become really acceptable in the sight of God, ایمان or faith should not be a mere lip-profession but something rooted deep in the heart with living and healthy branches spreading all around. This was a principle of which even the newborn community of Islam needed to be constantly reminded.
As stated under Important Words, the name الصابئین has been applied to a number of peoples, and it may rightly apply to one or all of them. In fact, the larger the number, the greater the force of the argument contained in the verse.
d
5:70; 22:18.
e
4:137; 6:93.
f
2:113, 278; 6:49; 10:63.
58
صَابِی (Sabi, 萨比) 是一个抛弃自己的宗教而另信一种新宗教的人。可是从学术上说, صٰبِئِيْن (萨比教人) 这词是指在阿拉伯半岛部分地区及在其接界国家所发现的教派, 这个名称适用于 (1) 居住在美索不达米亚拜星辰的人们 {Gibbon’s吉本著: Roman Empire, مُرُوْجُ الذَّهَبْ (Murujudh-Dhahab) & Enc. Rel. Eth., VIII” Mandaeans”}; (2) 居住在伊拉克的 مَوْصُل (Mosul, 摩苏尔) 附近一个民族, 他们信仰一个安拉及他的所有先知, 但不具有天经。他们宣称信仰努哈的宗教{جَرِيْر (Jarir) 和 كَثِيْر (Kathir)}。可是, 不应当把他们混淆为 «圣经» 的某些注解者所提到的居住在古代也门的萨比叛徒。
59
此节经文, 如被误解的那样, 并不意味着仅仅相信安拉及相信最后审判日就足以得救。«古兰经» 着重声明, 信仰穆圣是最主要的 (4:151, 152; 6:93), 是组成对安拉的信仰的必要部分, 还着重声明对后世的信仰也包括相信安拉的启示 (4:151, 152; 6:93)。在别处, 只有伊斯兰教曾被明确地宣布为安拉所接受的一门宗教 (3:20, 86)。«古兰经» 在这里只谈信仰安拉和最后审判日, 并不是因为相信启示和信仰穆圣不是主要的, 而是因为对前两者的信仰包括了对后两者的信仰, 这四者实质上是不可分割的。实际上, 本节经文的意图是要消除犹太人的错误信念:他们是 “受安拉优惠的民族”, 所以只有他们才有资格得救。这就意味着并不在乎一个人明显是犹太人, 基督教徒, 萨比教徒, 或是穆斯林, 谁都可以得救; 如果信仰只限于口头的, 这是一种僵死的东西, 没有生命, 也没有任何动力。本节经文也可以被看作为体现着一个预言, 并作为一种考验伊斯兰教真理的可靠准则。这个预言即是伊斯兰教将要胜利, 因为它是一门真正的宗教。准则就在于这个预言是在伊斯兰教正在为它的生命战斗的时刻而发表的。本节经文也可以被看作为含意是, 所有宣称是信仰者, 不管他们是犹太人, 基督教徒或是萨比教徒, 不管属于任何宗教, 如果他们对安拉和最后审判日的信仰是真诚和纯正的, 而且他们行善, 而这种善举又正是真正的宗教即伊斯兰教的精髓, 那么, 他们就不会恐惧, 也不会忧虑了。
a
5:70; 22:18.
b
4:137; 6:93.
c
2:113, 278; 6:49; 10:63.
69
Important Words:
الذین آمنوا (The Believers). The expression signifies the people who profess to be believers in Islam, i.e. the Muslims. Thus ایمان here means only profession of Islam. The word مؤمن has been used in the sense of Muslim elsewhere also in the Quran (4:137).
الذین ھادوا (the Jews) means, those who profess the Jewish religion. The word ھادوا is derived from ھاد which literally means, he turned towards the truth or towards God with repentance (Aqrab). The word also signifies returning towards a thing slowly or walking tardily (Mufradat).
النصاری (the Christians) is derived from نصر i.e. he helped. As the disciples of Jesus sided with him as God’s helpers (3:53), so they came to be known as نصاری i.e. helpers. Or the word is connected with ناصرة (Nazareth), a village which was the scene of Jesus’ childhood. In either case نصاری has come to signify the followers of Jesus, i.e. those who profess the Christian religion (Mufradat).
الصابئین (the Sabians) is derived from صبا. They say صبا الرجل i.e. he forsook one religion and adopted another. صبا النجمmeans, the star made its appearance (Aqrab). Literally, therefore, صابی is one who forsakes his old religion and adopts a new one. Technically, however, the word الصابئین refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to the following faiths: (1) The star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, v. 440 and Murujudh-Dhahab by Mas‘udi and Enc. Rel. Eth., viii, under Mandaeans); (2) The faith which was a sort of patch-work of Judaism, Christianity and Zoroastrianism (Kathir, under 2:63); (3) A people who lived near Mosul in Iraq and believed in one God but had no known Law or Book. They claimed to follow the religion of Noah (Jarir & Kathir, under 2:63); (4) A people who lived round about Iraq and professed belief in all the Prophets of God and had a special system of prayer and fasting (Kathir). Some Muslim Jurists looked upon الصابئین as a People of the Book, allowing them the same privileges as are allowed to the latter. None of the above-mentioned peoples should, however, be confused with the Sabeans (not Sabians) mentioned by certain commentators of the Bible as people inhabiting ancient Yemen. In this connection see also R. Rel. xl. 129-132.
من آمن بالله (whichever party from among these truly believes in Allah). Here إیمان means true belief, i.e. the belief which counts true in the sight of God and not merely profession of a certain faith. The Quran uses the word إیمان in this sense in 49:15.
Commentary:
This verse wedged in among the verses recounting the iniquities of the Israelites seems rather misplaced. But deeper study shows that it has been most fittingly placed here. In fact, the Quran is not a book of stories but has come with the declared object of uplifting those who have fallen morally and spiritually. It follows a psychological order in perfect conformity with the mental attitude of the reader, interspersing every narrative with fitting hints for his moral and spiritual regeneration. So is the case in this verse. After enumerating certain wrongdoings of the Israelites, the Quran goes on to say that although their sins are great, yet God’s mercy is infinitely greater, and if even now the Israelites, or for that matter, Christians, Sabians or any other people, should turn to God and truly and sincerely believe in Him and the Last Day (these being the two fundamental articles of faith which in principle comprise all others) and follow up their belief with good and righteous deeds, they can become heirs to His grace and mercy.
The verse is important and much difference has arisen about its real meaning. Some who are not in the habit of making a deep study of the Quran have hastily jumped to the conclusion that, according to this verse, belief in Islam is not necessary. They say that anybody, whether he is a Muslim, a Jew, a Christian or any other, who sincerely believes in God and the Last Day and does good deeds will be saved. Nothing can be farther from the truth. The Quran emphatically declares in a number of verses that belief in the Holy Prophet and in his revelation is essential. Says God: Surely those who disbelieve in Allah and His Messengers and desire to make distinction between Allah and His Messengers and say, 'We believe in some and disbelieve in others,' and desire to take a way in between, these indeed are veritable disbelievers; and We have prepared for the disbelievers an humiliating punishment (4:151, 152). Again, And those who believe in the Hereafter believe therein (i.e. the Quran) and they strictly observe their Prayers (6:93). From these two verses it becomes clear beyond any shadow of doubt that according to the Quran (1) belief in the Prophets is part and parcel of belief in God, and (2) belief in the Hereafter includes belief in God’s revelation as well. Elsewhere the Quran says, Surely the true religion with Allah is Islam (complete submission) and whoso seeks a religion other than Islam, it shall not be accepted from him and in the life to come he shall be among the losers (3:20, 86). This verse along with the two quoted above definitely proves that the objection mentioned above is entirely baseless and is born of utter ignorance of the real Quranic teachings. In fact, as explained in the above verses, the Quran confines itself to a mention of belief in God and the Last Day, not because belief in the Holy Prophet and the Quran is not essential, but because the former two beliefs include the latter two, the four being essentially inseparable.
What is, then, the real meaning of the verse under comment? A careful study of the verse and its context leaves no doubt that it can have only two possible meanings:
(1) One meaning is that, having recounted a number of wrongs committed by the Israelites, God invites them to an easy and decisive method of establishing which party has His support and which not, and in order to make the argument still more forceful, He includes in the proposed context Jews, Christians and Sabians, the only followers of revealed religions found in and around Arabia. It is evident that in religious matters, when everything else has been said and every other means has been tried, the final criterion for testing the truth of contesting parties is reduced to this: Which party enjoys divine succour and which does not? If God is a Living God and has Himself raised a Prophet for the regeneration of the world, it stands to reason that He would not leave His Messenger alone but would come to his help and show powerful Signs in his support. This phenomenon has repeated itself in the time of each and every Prophet of God. So why not make use of it here in order to distinguish the truth from falsehood? It is to this phase of the matter that the verse under comment invites Jews, Christians, etc. God says, there are now as many as four claimants in the field, Muslims, Jews, Christians and Sabians. So let all wait and see whom God’s helping hand succours in the present struggle. In the time of Moses God helped the Israelites against the Egyptians; in the time of Jesus He helped Christians against their opponents, and in, the time of other Prophets He helped their followers against their enemies, and this served as a practical proof of the fact that the truth lay with the Prophets and not with their opponents. The same tried criterion was now available, viz., whichever party from among these truly believes in Allah and the Last Day shall have their reward with their Lord and no fear shall come upon them nor shall they grieve. The challenge was thrown out to all existing claimants of divine support and the final and unparalleled triumph of Islam against all adversaries gave the clearest of verdicts in favour of the former.
The verse under comment thus contains a mighty prophecy the fulfilment of which in the teeth of all opposition was a wonderful proof of the truth of Islam. And the fulfilment of this prophecy proves to be the more wonderful when one bears in mind the fact that this verse was revealed at a time (it was revealed in the early years of the Hijrah) when Islam was passing through the severest of trials and hardships, and the fate of the new faith was virtually trembling in the balance; nay, so far as worldly causes were concerned, its fate was practically sealed in view of the opposition that remains unparalleled in all history.
It cannot be objected here that after a few centuries of triumph, Muslims too began to decline, thus rendering the argument ineffective. Firstly, the argument, as borne out by the history of all revealed religions’ of the world, does not relate to communities in their ordinary temporal affairs but to those contending on religious issues. The argument particularly relates to the time when a Divine Messenger makes his appearance and extends to the period for which a newborn community sticks to the teachings of their Prophet. It would be absurd to think that divine succour should continue forever, even after a people has become dead in faith and works. Secondly, it should be remembered that the present-day decline of Muslims as well as the present-day temporal ascendancy of Christians is itself in accordance with the prophecies of the Holy Prophet of Islam, and hence it is rather a proof of the truth of Islam than a proof against it. Moreover, the wheel is fast turning and the day is not far off when, according to yet another prophecy of the Holy Prophet, Islam will once more gain ascendancy through the Promised Messiah of whom the Prophet himself has spoken as his own image.
(2) The other meaning relates to the spiritual sense. God says, there are now four claimants in the field, i.e. Muslims, Jews, Christians and Sabians. Each one of these groups claims to enjoy true spiritual contact with God. But as everything in this world possesses certain distinguishing marks and properties which go to establish its identity, so is the case with man’s spiritual connection with God which is characterized by certain distinguishing marks or special properties; and the verse goes on to say that one of these distinguishing marks is that people enjoying true spiritual connection with God "have their reward with their Lord and no fear comes upon them nor do they grieve," i.e. God’s connection brings with it perfect peace of mind and complete tranquillity of heart. One is not left in the dark, doubting all the time in the depth of his heart whether one is treading the right path or not, with gnawing grief at one’s past actions and disquieting fears about the future. The heavenly life of a true believer begins in this very world, and this is why the Quran says that a person truly related to God inherits two Heavens, one in this world and the other in the next (55:47). So in the verse under comment. God invites the different claimants to search in their hearts for the peace and tranquillity of mind attending true belief and then say whether they possess it.
Yet another significance of the verse is that lip-profession of a truth is nothing in the sight of God. The Jews professed the truth; but as it did not find its way into their hearts, they stumbled at every step and brought down God’s displeasure on their heads. The verse forcefully points out that it did not matter whether one was apparently a Jew, a Christian, a Sabian or, for that matter, a Muslim. If the faith was confined only to the lip, it was a dead thing, without life and without any motive power in it. In order to be really useful and to become really acceptable in the sight of God, ایمان or faith should not be a mere lip-profession but something rooted deep in the heart with living and healthy branches spreading all around. This was a principle of which even the newborn community of Islam needed to be constantly reminded.
As stated under Important Words, the name الصابئین has been applied to a number of peoples, and it may rightly apply to one or all of them. In fact, the larger the number, the greater the force of the argument contained in the verse.
a
4:137; 6:93.
b
2:113, 278; 6:49; 10:63.
d
5:70; 22:18.
104
Sabi is one who forsakes his own religion for a new one. Technically, however, the word Sabians refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to (1) the star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, Murujudh-Dhahab & Enc. Rel. Eth., viii under "Mandaeans"); (2) a people who lived near Mosul in Iraq and believed in one God and in all Divine Prophets but possessed no revealed Book. They claimed to follow the religion of Noah (Jarir & Kathir). They should not, however, be confused with the Sabians mentioned by certain commentators of the Bible as people living in ancient Yemen.
The verse, as mistakenly understood, does not signify that belief in God and in the Last Day alone is sufficient for salvation. The Qur’an emphatically declares that belief in the Holy Prophet is most essential (4:151-152; 6:93) and forms an integral part of belief in God, and also that belief in the
فَجَعَلْنَٰهَا نَكَٰلًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ
5:39.
5:39.
5:39.
Important Words:
نکالا (an example) is derived from نکل. They say نکل بفلان i.e. he inflicted on him such a punishment as to make him an example for others (Aqrab).
Commentary:
All punishment, if wisely directed, should serve a twofold purpose: (1) to inflict pain on the offender so as to make him reform in future; (2) to make it a lesson for others so that they may beware of falling into a similar error. But, as the latter part of the verse points out, only such men benefit by punishment as are God-fearing.
a
5:39.
a
5:39.
73
Important Words:
نکالا (an example) is derived from نکل. They say نکل بفلان i.e. he inflicted on him such a punishment as to make him an example for others (Aqrab).
Commentary:
All punishment, if wisely directed, should serve a twofold purpose: (1) to inflict pain on the offender so as to make him reform in future; (2) to make it a lesson for others so that they may beware of falling into a similar error. But, as the latter part of the verse points out, only such men benefit by punishment as are God-fearing.
c
5:39.
ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱلْأَنْهَٰرُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ ٱلْمَآءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:63.
4:126.
وَجْهٌ (Wajh) 的意思是面容; 事物本身; 目的和动机; 一个人所注意的行为或行动; 希望之路; 恩惠或赞同 (اَقْرَبْ)。
本节经文暗示达到完全正直的三个重要阶段, 即 فَنَا (Fana, 自我消灭); بَقَا (Baqa, 复生); لِقَا (Liqa, 与安拉合一)。“ 自己完全服从安拉” 这句话意味着所有我们能力和器官以及属于我们的一切都应完全交给安拉并忠心耿耿地为他服务。这一状况称之为 فَنَا (Fana, 自我消灭) 即自我消灭, 这是一个真正的穆斯林自己所应达到的精神境界。第二句 “他是行善的人” 暗示一种 بَقَا 状态, 即复生状态, 因为当一个人陶醉于对安拉的热爱, 并且在人生的图谋与欲望都结束时, 他仿佛就得到了一种新生, 这可称为 بَقَا 即复生。于是他的生活就是为了安拉, 为了人类服务。结尾的这句话描述了善的第三即最高阶段--------لِقَا 阶段, 或与安拉合而为一, 这阶段 «古兰经» 也称之为 اَلنَّفْسُ الْمُطْمَئِنَّة (An-Nafsul Mutma’innah) 即安宁的心灵 (89:28)
See 2:63.
4:126.
Wajh means, face; the thing itself; object and motive; deed or action to which a man directs his attention; the desired way; favour or countenance (Aqrab).
4:126.
See 2:63.
Important Words:
بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).
اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).
وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).
محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).
Commentary:
The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:
ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك
i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.
It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:
"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah).
a
2:63.
g
4:126.
77
وَجْهٌ (Wajh) 的意思是面容; 事物本身; 目的和动机; 一个人所注意的行为或行动; 希望之路; 恩惠或赞同 (اَقْرَبْ)。
本节经文暗示达到完全正直的三个重要阶段, 即 فَنَا (Fana, 自我消灭); بَقَا (Baqa, 复生); لِقَا (Liqa, 与安拉合一)。“ 自己完全服从安拉” 这句话意味着所有我们能力和器官以及属于我们的一切都应完全交给安拉并忠心耿耿地为他服务。这一状况称之为 فَنَا (Fana, 自我消灭) 即自我消灭, 这是一个真正的穆斯林自己所应达到的精神境界。第二句 “他是行善的人” 暗示一种 بَقَا 状态, 即复生状态, 因为当一个人陶醉于对安拉的热爱, 并且在人生的图谋与欲望都结束时, 他仿佛就得到了一种新生, 这可称为 بَقَا 即复生。于是他的生活就是为了安拉, 为了人类服务。结尾的这句话描述了善的第三即最高阶段--------لِقَا 阶段, 或与安拉合而为一, 这阶段 «古兰经» 也称之为 اَلنَّفْسُ الْمُطْمَئِنَّة (An-Nafsul Mutma’innah) 即安宁的心灵 (89:28)
a
4:126.
b
See 2:63.
119
Important Words:
بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).
اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).
وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).
محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).
Commentary:
The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:
ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك
i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.
It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:
"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah).
a
See 2:63.
g
4:126.
135
Wajh means, face; the thing itself; object and motive; deed or action to which a man directs his attention; the desired way; favour or countenance (Aqrab).
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
9:17-18; 22:26; 72:19-20.
9:17-18; 22:26; 72:19-20.
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
9:17, 18; 22:26; 72:19, 20.
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
d
9:17-18; 22:26; 72:19-20.
a
9:17, 18; 22:26; 72:19, 20.
121
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
a
9:17-18; 22:26; 72:19-20.
137
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِى وَلِأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ
2:145, 150.
5:4.
5:4; 12:7.
这话的意思是, 夺下麦加, 安拉对穆斯林的恩惠就可完全了, 因为这意味着对全阿拉伯半岛的征服,从而使数千人成为伊斯兰教信者。这一结果充分地证明了上述预言; 因为征服麦加之后很快就有千万阿拉伯人皈依伊斯兰教。为什么征服麦加之后接着就有阿拉伯人普遍参加伊斯兰教, 另一原因是, 尽管阿拉伯人不信奉启示经书, 可是伊布拉欣的预言是他们 (阿拉伯人) 所知道的, 这个预言是:麦加不会被任何假先知的追随者征服, 而任何企图征服它的人会遭到毁灭。就在最近, 他们从阿比西尼亚侵略者阿布拉哈及其强大军队的不可思议地毁灭, 就看到了这预言实现的显著证明。
穆斯林还有责任不得忽视征服麦加的这一最高目标。
“以免人们再有反对你们的议论。” 这句话的意思是指, 如果穆斯林不能征服麦加, 伊斯兰教的敌人会很合理地提出异议, 说穆圣没有完成伊布拉欣的祈祷 (2:130), 因此他不能自称为主许的先知。而且, 穆斯林受命在祈祷时把脸转向的禁寺在异教的麦加人控制下是充满着偶像的。假如这些偶像依然留在天房内的话, 穆斯林会受到崇拜偶像的指责。如果在原来只拜一个安拉的禁寺内清除了偶像的话, 这种反对意见就会得到有效的答复了。因此在以天房取代耶路撒冷的圣寺作为朝向的指令之后, 接着而来的自然是征服麦加的命令。
اس جگہ عام مسلمانوں کا ذکر ہے جو لڑائی کے دائرہ سے باہر تھے اور انہیں کہا گیا ہے کہ جو مسلمان جہاد میں پھنس گئے ہیں ان کا کام یہ ہے کہ جہاں سے بھی لڑائی کے لئے نکلیں فتحِ بیت اللہ کو اپنا مطمحِ نظر بنائیں اور وہ مسلمان جو دائرۂِ جنگ سے باہر ہیں ان کا کام یہ ہے کہ وہ خانہ کعبہ کی طرف منہ کرکے نماز پڑھا کریں اور ہمیشہ اپنی توجہ اور دعائیں اس بارہ میں جاری رکھیں کہ خداتعالیٰ بیت اللہ کو پھر ہمارے سپرد کر دے۔
یعنی اگر تم مکہ فتح نہیں کرو گے تو دشمن کا تم پر الزام رہے گا۔ لیکن اگر محمد رسول اللہ صلی اللہ علیہ وسلم اپنی جنگوں کا رخ فتح بیت اللہ کی طرف رکھیں گے اور دوسرے مسلمان بھی نمازوں اور دعاؤں میں اس کا خیال رکھیں گے تو بیت اللہ فتح ہو جائے گا اور کفار اور یہود کا مسلمانوں پر کوئی الزام نہیں رہے گا۔
2:145, 150.
5:4.
5:4; 12:7.
The Muslims were also enjoined never to lose sight of the supreme objective of conquering Mecca.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam that the Holy Prophet had not fulfilled the prayer of Abraham (2:130), and, therefore, he could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces in Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had remained in the Ka‘bah, the Muslims would have been accused of worshipping them. This objection could only be effectively answered if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple of Jerusalem as the Qiblah was naturally followed by the injunction about the conquest of Mecca.
The words mean that with the taking of Mecca God’s favour on the Muslims would become complete, for it would mean the subjugation of all Arabia and the entering of thousands of men into the fold of Islam. The result amply justified the above prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction, was known to them. They had only recently seen a remarkable illustration of the fulfilment of that prophecy in the miraculous destruction of the Abyssinian invader, Abraha, and his powerful army.
2:145, 150.
5:4.
5:4; 12:7.
Commentary:
The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.
The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.
It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.
Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.
In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.
b
2:145, 150.
c
5:4.
d
5:4; 12:7.
100
这话的意思是, 夺下麦加, 安拉对穆斯林的恩惠就可完全了, 因为这意味着对全阿拉伯半岛的征服,从而使数千人成为伊斯兰教信者。这一结果充分地证明了上述预言; 因为征服麦加之后很快就有千万阿拉伯人皈依伊斯兰教。为什么征服麦加之后接着就有阿拉伯人普遍参加伊斯兰教, 另一原因是, 尽管阿拉伯人不信奉启示经书, 可是伊布拉欣的预言是他们 (阿拉伯人) 所知道的, 这个预言是:麦加不会被任何假先知的追随者征服, 而任何企图征服它的人会遭到毁灭。就在最近, 他们从阿比西尼亚侵略者阿布拉哈及其强大军队的不可思议地毁灭, 就看到了这预言实现的显著证明。
98
穆斯林还有责任不得忽视征服麦加的这一最高目标。
99
“以免人们再有反对你们的议论。” 这句话的意思是指, 如果穆斯林不能征服麦加, 伊斯兰教的敌人会很合理地提出异议, 说穆圣没有完成伊布拉欣的祈祷 (2:130), 因此他不能自称为主许的先知。而且, 穆斯林受命在祈祷时把脸转向的禁寺在异教的麦加人控制下是充满着偶像的。假如这些偶像依然留在天房内的话, 穆斯林会受到崇拜偶像的指责。如果在原来只拜一个安拉的禁寺内清除了偶像的话, 这种反对意见就会得到有效的答复了。因此在以天房取代耶路撒冷的圣寺作为朝向的指令之后, 接着而来的自然是征服麦加的命令。
2
اس جگہ عام مسلمانوں کا ذکر ہے جو لڑائی کے دائرہ سے باہر تھے اور انہیں کہا گیا ہے کہ جو مسلمان جہاد میں پھنس گئے ہیں ان کا کام یہ ہے کہ جہاں سے بھی لڑائی کے لئے نکلیں فتحِ بیت اللہ کو اپنا مطمحِ نظر بنائیں اور وہ مسلمان جو دائرۂِ جنگ سے باہر ہیں ان کا کام یہ ہے کہ وہ خانہ کعبہ کی طرف منہ کرکے نماز پڑھا کریں اور ہمیشہ اپنی توجہ اور دعائیں اس بارہ میں جاری رکھیں کہ خداتعالیٰ بیت اللہ کو پھر ہمارے سپرد کر دے۔
3
یعنی اگر تم مکہ فتح نہیں کرو گے تو دشمن کا تم پر الزام رہے گا۔ لیکن اگر محمد رسول اللہ صلی اللہ علیہ وسلم اپنی جنگوں کا رخ فتح بیت اللہ کی طرف رکھیں گے اور دوسرے مسلمان بھی نمازوں اور دعاؤں میں اس کا خیال رکھیں گے تو بیت اللہ فتح ہو جائے گا اور کفار اور یہود کا مسلمانوں پر کوئی الزام نہیں رہے گا۔
a
2:145, 150.
b
5:4.
c
5:4; 12:7.
157
Commentary:
The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.
The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.
It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.
Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.
In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.
a
2:145, 150.
b
5:4.
c
5:4; 12:7.
174
The Muslims were also enjoined never to lose sight of the supreme objective of conquering Mecca.
175
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam that the Holy Prophet had not fulfilled the prayer of Abraham (2:130), and, therefore, he could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces in Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had remained in the Ka‘bah, the Muslims would have been accused of worshipping them. This objection could only be effectively answered if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple of Jerusalem as the Qiblah was naturally followed by the injunction about the conquest of Mecca.
176
The words mean that with the taking of Mecca God’s favour on the Muslims would become complete, for it would mean the subjugation of all Arabia and the entering of thousands of men into the fold of Islam. The result amply justified the above prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction, was known to them. They had only recently seen a remarkable illustration of the fulfilment of that prophecy in the miraculous destruction of the Abyssinian invader, Abraha, and his powerful army.
وَلَنَبْلُوَنَّكُم بِشَىْءٍ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّٰبِرِينَ
3:187.
This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial.
3:187.
Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient.
b
3:187.
106
本节经文构成对前一节的合适延续。穆斯林不但应准备在伊斯兰教的事业中献出他们的生命, 而且还应准备经受强加于他们的各种折磨, 当作一种考验。
a
3:187.
162
Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient.
b
3:187.
182
This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial.
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ
4:12, 13, 177; 5:107.
4:12,13经文注定了对所有应该继承死者产业的那些人的分配份额。这些经文被有些注经家误解为废止本节经文的, 实际上本节经文对遗产继承权制订了一条附加而且十分必要的规定, 这种遗产仅指有利于在法律上不该分得遗嘱的遗产的人, 或是出于慈善目的, 或由于战争状况的遗产。它不指有利于合法继承者的遗产, 关于那种遗产在4:12,13中业已述及。因此本节经文为制定遗赠规章的几节经文所废止的问题是不应发生的, 而且那几节经文也承认任何遗产的合法性。是以每一节经文都在自己的范围内起其一定的作用而且相辅相成。所以这样所规定的遗产, 根据萨德•彬•阿比•瓦卡斯 (سَعْد بِنْ اَبِیْ وَقَاص, Sa‘d bin Abi Waqqas) 的见解, 像穆圣在讲话中所提到的那样, 不应超过所留产业的三分之一 (Bukhari, Kitabul-Jana’iz); 这是立遗嘱者可以行使自由支配的处理权的最高限制, 不过这种遗产继承权只有那留下像خَيْر (Khair, 许多财富) 这词所表示的大笔财产者
才能使用。根据经文5:107, 一个将死的穆斯林可以规定遗产。一般的看法, 这节经文是在4:12, 13之后下降的; 这进一步支持了这个看法, 事实上, 本节没有被4:12, 13所代替。一切经文废止的说法是没有根据的。
خَیْر کے معنے مطلق مال کے بھی ہوتے ہیں اور بہت سے مال کے بھی۔ اس جگہ آیت کے سیاق و سباق سے ظاہر ہوتا ہے کہ مالِ کثیر مراد ہے۔
یہاں والدین اور اقربین کو وصیت کرنا کہا ہے حالانکہ اولاد قلبی تعلقات کے لحاظ سے نہایت اہم ہے اس سے معلوم ہوتا ہے کہ یہ مال کی تقسیم کی وصیت نہیں ورنہ اولاد کا ذکر ضرور ہوتا۔ بلکہ وصیت سے مراد عام تاکید ہے کہ احکامِ الٰہیہ کے مطابق جائیداد تقسیم کی جائے۔ اور اگر مال کا کوئی حصہ صدقہ کرنا ہو تو اس کا اظہار کردے۔ اس آیت پر بہت بحث ہوئی ہے۔ اکثر مفسرین اسے منسوخ قرار دیتے ہیں کیونکہ اس میں وصیت واجب لکھی ہے اور احکام وراثت کے نزول کے بعد رشتہ داروں کے نام وصیت جائز نہیں۔ اور جنہوں نے جائز قرار دی ہے ان کے نزدیک بھی واجب نہیں‘ مگر یہ غلطی اس وجہ سے لگی ہے کہ وصیت کے معنے
4:12, 13, 177; 5:107.
Verses 4:12, 13 fix the shares of all those persons who should succeed to a deceased person’s property. These verses have been mistakenly understood by some Commentators to abrogate the verse under comment, which, in fact, lays down an additional and very necessary provision, and refers only to bequests made in favour of individuals not legally entitled to a share in the testator’s property, or for charitable purposes, or for war conditions. It does not refer to bequests made in favour of legal heirs which subject has been dealt with in 4:12, 13. There is no question, therefore, of the abrogation of this verse by those verses which lay down the rules of inheritance and also recognise the validity of any bequests that may have been made. Each operates in its own sphere and draws strength from the other. The bequests thus made, however, should not exceed one third of the property left as is mentioned in a saying of the Holy Prophet related by Sa‘d bin Abi Waqqas (Bukhari, Kitabul-Jana’iz); thi
4:12, 13, 177; 5:107.
Important Words:
خیر (much wealth) means: (1) good as opposed to evil; (2) wealth acquired or collected by fair and praiseworthy means; (3) much wealth or abundance of wealth; (4) a thing that all desire; (5) welfare and good fortune (Mufradat); (6) the existence of a thing in abundance and perfection; (7) horses, etc. (Aqrab).
حقا (obligation) is derived from حق and has been used in the verse in the accusative case, having something understood before it, the complete expression being حق ذالك حقا (Kashshaf). الحق means: (1) equity or justice; (2) right mode of acting; (3) an obligation or a duty; (4) a debt or anything that is owed; (5) a thing suitable to the requirements of justice, truth, duty, etc. (Lane). See also 2:148.
Commentary:
As disputes about inheritance are a fruitful source of quarrels, murders, etc., the Quran here suitably turns from the subject of retaliation to that of inheritance.
The word used here for "wealth" is خیر and not مال which is the ordinary word used in this sense. خیر means, "wealth acquired by fair and praiseworthy means". Thus by substituting the word خیر for مال, the Quran has also emphasized the necessity of being very circumspect in the acquisition of wealth which should be acquired only by fair and lawful means. Incidentally, therefore, it has been hinted that it is not lawful for a Muslim to make a will with regard to property that has been acquired by unlawful means; for such wealth does not really belong to him.
In 4:12, 13 the Quran fixes the shares of all those persons who should succeed to a deceased person’s property, according to the Islamic law of inheritance, and these in the first instance include parents, children, and wife or husband. In the presence of this law, the injunction given in the verse under comment would, at first sight, appear to be uncalled-for and unnecessary. As a matter of fact, those who believe in the abrogation theory, have actually declared this verse to be abrogated by the ones referred to above. But they are clearly mistaken; for the verse under comment makes an additional and necessary provision in regard to inheritance. Not seldom there come forward claimants who allege that a deceased person had bequeathed such and such portion of his property to them, and even witnesses are not wanting to support their claims. The rightful heirs, not knowing anything about it, naturally suspect the claim. The result is quarrel and litigation. Every Muslim is, therefore, enjoined to make a proper bequest at the time of his death that his property be divided among his heirs, i.e. parents, children, wives, etc., according to the Law of Islam, stating therein also the portion of any other individual who is not legally entitled to inherit from him but to whom he may wish to bequeath some of his wealth. Such a declaration made with the knowledge of his heirs and relatives is calculated to put a stop to much litigation. Such a provision is all the more essential in cases when the property or wealth is considerable.
The verse also throws out a hint that a Muslim should, before his death, bequeath a part of his property, not exceeding one-third, to such of his relations as have been debarred by Law from inheriting from him, for instance, distant but deserving relations, non-Muslim parents, non-Muslim children and so on. In such a case the remaining two-thirds will go to his lawful heirs. As to the restriction relating to one-third, it may be noted that the Holy Prophet has made it clear that no testator can bequeath more than one-third of his wealth to others than the lawful heirs. At least two-thirds of the property must go to the heirs (Bukhari).
Islam excludes non-Muslim relatives from the category of heirs to avoid complications. For instance, the near relatives of a deceased person might belong to a people who are at war with the Muslims or in open hostility toward them. In that case, to put money into their hands would be to damage the cause of Islam and injure one’s own interests. Non-Muslim relatives have, therefore, been excluded from lawful heirs so that they may not claim their part of the inheritance as of right. The Quran, however, instructs Muslims to leave to them a part of their property by a special will, so that, in case such property is not likely to be used against the interests of Islam, the former may in this way discharge the obligations they owe to the latter as kinsmen. Another reason for excluding non-Muslim relatives from the category of heirs is that generally non-Muslims do not in practice allow their Muslim relatives to succeed them as heirs. There is no sense, therefore, in allowing Muslim wealth to flow to non-Muslims where no such flow takes place the other way.
The verse serves yet another purpose. According to the Law of Islam, as generally accepted, the grandchild of a deceased Muslim is debarred from inheritance in case the former’s father has predeceased the latter. The Quran, therefore, directs that a portion of the property may be left by a special will by a dying Muslim for such of his relatives as are otherwise rightful heirs but cannot inherit owing to some of their near kinsmen having predeceased them.
The verse must not be understood to lend itself to the interpretation that the heirs whose portions have been definitely fixed by the Law, can be given more than their prescribed share. This is expressly forbidden by the Holy Prophet (Tirmidhi, ch. on Wasaya).
b
4:12, 13, 177; 5:107.
115
4:12,13经文注定了对所有应该继承死者产业的那些人的分配份额。这些经文被有些注经家误解为废止本节经文的, 实际上本节经文对遗产继承权制订了一条附加而且十分必要的规定, 这种遗产仅指有利于在法律上不该分得遗嘱的遗产的人, 或是出于慈善目的, 或由于战争状况的遗产。它不指有利于合法继承者的遗产, 关于那种遗产在4:12,13中业已述及。因此本节经文为制定遗赠规章的几节经文所废止的问题是不应发生的, 而且那几节经文也承认任何遗产的合法性。是以每一节经文都在自己的范围内起其一定的作用而且相辅相成。所以这样所规定的遗产, 根据萨德•彬•阿比•瓦卡斯 (سَعْد بِنْ اَبِیْ وَقَاص, Sa‘d bin Abi Waqqas) 的见解, 像穆圣在讲话中所提到的那样, 不应超过所留产业的三分之一 (Bukhari, Kitabul-Jana’iz); 这是立遗嘱者可以行使自由支配的处理权的最高限制, 不过这种遗产继承权只有那留下像خَيْر (Khair, 许多财富) 这词所表示的大笔财产者
才能使用。根据经文5:107, 一个将死的穆斯林可以规定遗产。一般的看法, 这节经文是在4:12, 13之后下降的; 这进一步支持了这个看法, 事实上, 本节没有被4:12, 13所代替。一切经文废止的说法是没有根据的。
2
خَیْر کے معنے مطلق مال کے بھی ہوتے ہیں اور بہت سے مال کے بھی۔ اس جگہ آیت کے سیاق و سباق سے ظاہر ہوتا ہے کہ مالِ کثیر مراد ہے۔
3
یہاں والدین اور اقربین کو وصیت کرنا کہا ہے حالانکہ اولاد قلبی تعلقات کے لحاظ سے نہایت اہم ہے اس سے معلوم ہوتا ہے کہ یہ مال کی تقسیم کی وصیت نہیں ورنہ اولاد کا ذکر ضرور ہوتا۔ بلکہ وصیت سے مراد عام تاکید ہے کہ احکامِ الٰہیہ کے مطابق جائیداد تقسیم کی جائے۔ اور اگر مال کا کوئی حصہ صدقہ کرنا ہو تو اس کا اظہار کردے۔ اس آیت پر بہت بحث ہوئی ہے۔ اکثر مفسرین اسے منسوخ قرار دیتے ہیں کیونکہ اس میں وصیت واجب لکھی ہے اور احکام وراثت کے نزول کے بعد رشتہ داروں کے نام وصیت جائز نہیں۔ اور جنہوں نے جائز قرار دی ہے ان کے نزدیک بھی واجب نہیں‘ مگر یہ غلطی اس وجہ سے لگی ہے کہ وصیت کے معنے
a
4:12, 13, 177; 5:107.
187
Important Words:
خیر (much wealth) means: (1) good as opposed to evil; (2) wealth acquired or collected by fair and praiseworthy means; (3) much wealth or abundance of wealth; (4) a thing that all desire; (5) welfare and good fortune (Mufradat); (6) the existence of a thing in abundance and perfection; (7) horses, etc. (Aqrab).
حقا (obligation) is derived from حق and has been used in the verse in the accusative case, having something understood before it, the complete expression being حق ذالك حقا (Kashshaf). الحق means: (1) equity or justice; (2) right mode of acting; (3) an obligation or a duty; (4) a debt or anything that is owed; (5) a thing suitable to the requirements of justice, truth, duty, etc. (Lane). See also 2:148.
Commentary:
As disputes about inheritance are a fruitful source of quarrels, murders, etc., the Quran here suitably turns from the subject of retaliation to that of inheritance.
The word used here for "wealth" is خیر and not مال which is the ordinary word used in this sense. خیر means, "wealth acquired by fair and praiseworthy means". Thus by substituting the word خیر for مال, the Quran has also emphasized the necessity of being very circumspect in the acquisition of wealth which should be acquired only by fair and lawful means. Incidentally, therefore, it has been hinted that it is not lawful for a Muslim to make a will with regard to property that has been acquired by unlawful means; for such wealth does not really belong to him.
In 4:12, 13 the Quran fixes the shares of all those persons who should succeed to a deceased person’s property, according to the Islamic law of inheritance, and these in the first instance include parents, children, and wife or husband. In the presence of this law, the injunction given in the verse under comment would, at first sight, appear to be uncalled-for and unnecessary. As a matter of fact, those who believe in the abrogation theory, have actually declared this verse to be abrogated by the ones referred to above. But they are clearly mistaken; for the verse under comment makes an additional and necessary provision in regard to inheritance. Not seldom there come forward claimants who allege that a deceased person had bequeathed such and such portion of his property to them, and even witnesses are not wanting to support their claims. The rightful heirs, not knowing anything about it, naturally suspect the claim. The result is quarrel and litigation. Every Muslim is, therefore, enjoined to make a proper bequest at the time of his death that his property be divided among his heirs, i.e. parents, children, wives, etc., according to the Law of Islam, stating therein also the portion of any other individual who is not legally entitled to inherit from him but to whom he may wish to bequeath some of his wealth. Such a declaration made with the knowledge of his heirs and relatives is calculated to put a stop to much litigation. Such a provision is all the more essential in cases when the property or wealth is considerable.
The verse also throws out a hint that a Muslim should, before his death, bequeath a part of his property, not exceeding one-third, to such of his relations as have been debarred by Law from inheriting from him, for instance, distant but deserving relations, non-Muslim parents, non-Muslim children and so on. In such a case the remaining two-thirds will go to his lawful heirs. As to the restriction relating to one-third, it may be noted that the Holy Prophet has made it clear that no testator can bequeath more than one-third of his wealth to others than the lawful heirs. At least two-thirds of the property must go to the heirs (Bukhari).
Islam excludes non-Muslim relatives from the category of heirs to avoid complications. For instance, the near relatives of a deceased person might belong to a people who are at war with the Muslims or in open hostility toward them. In that case, to put money into their hands would be to damage the cause of Islam and injure one’s own interests. Non-Muslim relatives have, therefore, been excluded from lawful heirs so that they may not claim their part of the inheritance as of right. The Quran, however, instructs Muslims to leave to them a part of their property by a special will, so that, in case such property is not likely to be used against the interests of Islam, the former may in this way discharge the obligations they owe to the latter as kinsmen. Another reason for excluding non-Muslim relatives from the category of heirs is that generally non-Muslims do not in practice allow their Muslim relatives to succeed them as heirs. There is no sense, therefore, in allowing Muslim wealth to flow to non-Muslims where no such flow takes place the other way.
The verse serves yet another purpose. According to the Law of Islam, as generally accepted, the grandchild of a deceased Muslim is debarred from inheritance in case the former’s father has predeceased the latter. The Quran, therefore, directs that a portion of the property may be left by a special will by a dying Muslim for such of his relatives as are otherwise rightful heirs but cannot inherit owing to some of their near kinsmen having predeceased them.
The verse must not be understood to lend itself to the interpretation that the heirs whose portions have been definitely fixed by the Law, can be given more than their prescribed share. This is expressly forbidden by the Holy Prophet (Tirmidhi, ch. on Wasaya).
a
4:12, 13, 177; 5:107.
205
Verses 4:12, 13 fix the shares of all those persons who should succeed to a deceased person’s property. These verses have been mistakenly understood by some Commentators to abrogate the verse under comment, which, in fact, lays down an additional and very necessary provision, and refers only to bequests made in favour of individuals not legally entitled to a share in the testator’s property, or for charitable purposes, or for war conditions. It does not refer to bequests made in favour of legal heirs which subject has been dealt with in 4:12, 13. There is no question, therefore, of the abrogation of this verse by those verses which lay down the rules of inheritance and also recognise the validity of any bequests that may have been made. Each operates in its own sphere and draws strength from the other. The bequests thus made, however, should not exceed one third of the property left as is mentioned in a saying of the Holy Prophet related by Sa‘d bin Abi Waqqas (Bukhari, Kitabul-Jana’iz); thi
ٱلشَّهْرُ ٱلْحَرَامُ بِٱلشَّهْرِ ٱلْحَرَامِ وَٱلْحُرُمَٰتُ قِصَاصٌ ۚ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُوا۟ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ
See 2:179.
The Sacred Months are Dhul-Qa‘dah; Dhul-Hijjah; Al-Muharram and Rajab. In these months all fighting is disallowed. The commandment is intended to safeguard the sanctity of the Ka‘bah and the Sacred Months.
See {33}.
See 2:179.
Important Words:
الشھرالحرام (Sacred Month). From the earliest pre-Islamic times, four out of the twelve lunar months have been regarded as sacred (9:36) in which fighting, etc., was held to be unlawful and people travelled in perfect peace and security. They were (1) Dhul-Qa‘dah, (2) Dhul-Hijjah, (3) Al-Muharram, and (4) Rajab, the first named three months occurring consecutively and the last separately. As حج (Pilgrimage) was performed in Dhul-Hijjah, the three consecutive months served as a safe period for travelling for the purposes of Pilgrimage, both for the inward and the outward journey. The month of Rajab was generally meant for عمرة (the Lesser Pilgrimage). The system was pre-Islamic not in the sense that it had its origin in pagan Arabia but in the sense that it came in vogue along with the institution of Pilgrimage established by Abraham under the commandment of God (22:27, 28). As Islam retained the institution of حج it naturally upheld the sanctity of the Sacred Months as well. Even warring tribes desisted from fighting at the approach of a Sacred Month when all bloodshed vanished from the land (Bukhari, Qastalani, Zurqani & Taj).
The words فاعتدوا علیه (punish him for his transgression) literally mean, "transgress against him", but as one who retaliates against the transgression of a party does not really transgress but simply punishes the transgression of the aggressor, the words have been rightly translated as punish him for his transgression. This is quite in accordance with the Arabic idiom; for, as shown under 2:16, the Arabs generally repeat the very word used for expressing the wrongdoing of a party to signify the punishment thereof.
Commentary:
The verse embodies an important principle. If, in fighting, the sanctity of a Sacred Month is violated by some tribe hostile to Islam, Muslims are not to sit hand-bound and allow the aggressors to victimize them. They should retaliate; for in such retaliation lies the very safeguarding of the sanctity of a sacred thing; otherwise, the enemy would be unduly encouraged and would be all the more emboldened to commit such sacrileges.
But as fighting in a Sacred Month is a dangerous thing (2:218) and as the punishment of an act of transgression is also likely to exceed proper limits and a slight error of judgement on the part of Muslims might make them sinful in the sight of God, the latter part of the verse suitably warns them to fear God and always remain within proper bounds; for, Allah is with those who fear Him.
a
2:179.
132
禁月是 ذُوالْقَعْدَة (Dhul-Qa‘dah, 伊历十一月); ذُوالْحِجَّة (Dhul-Hijjah, 十二月); مُحَرَّمْ (Muharram,一月) 和 رَجَبْ (Rajab, 七月)。在这几个月中一切战斗均不允许。这指令就在于要保卫天房和停战月份的神圣性。
133
见29D。
a
See 2:179.
201
Important Words:
الشھرالحرام (Sacred Month). From the earliest pre-Islamic times, four out of the twelve lunar months have been regarded as sacred (9:36) in which fighting, etc., was held to be unlawful and people travelled in perfect peace and security. They were (1) Dhul-Qa‘dah, (2) Dhul-Hijjah, (3) Al-Muharram, and (4) Rajab, the first named three months occurring consecutively and the last separately. As حج (Pilgrimage) was performed in Dhul-Hijjah, the three consecutive months served as a safe period for travelling for the purposes of Pilgrimage, both for the inward and the outward journey. The month of Rajab was generally meant for عمرة (the Lesser Pilgrimage). The system was pre-Islamic not in the sense that it had its origin in pagan Arabia but in the sense that it came in vogue along with the institution of Pilgrimage established by Abraham under the commandment of God (22:27, 28). As Islam retained the institution of حج it naturally upheld the sanctity of the Sacred Months as well. Even warring tribes desisted from fighting at the approach of a Sacred Month when all bloodshed vanished from the land (Bukhari, Qastalani, Zurqani & Taj).
The words فاعتدوا علیه (punish him for his transgression) literally mean, "transgress against him", but as one who retaliates against the transgression of a party does not really transgress but simply punishes the transgression of the aggressor, the words have been rightly translated as punish him for his transgression. This is quite in accordance with the Arabic idiom; for, as shown under 2:16, the Arabs generally repeat the very word used for expressing the wrongdoing of a party to signify the punishment thereof.
Commentary:
The verse embodies an important principle. If, in fighting, the sanctity of a Sacred Month is violated by some tribe hostile to Islam, Muslims are not to sit hand-bound and allow the aggressors to victimize them. They should retaliate; for in such retaliation lies the very safeguarding of the sanctity of a sacred thing; otherwise, the enemy would be unduly encouraged and would be all the more emboldened to commit such sacrileges.
But as fighting in a Sacred Month is a dangerous thing (2:218) and as the punishment of an act of transgression is also likely to exceed proper limits and a slight error of judgement on the part of Muslims might make them sinful in the sight of God, the latter part of the verse suitably warns them to fear God and always remain within proper bounds; for, Allah is with those who fear Him.
a
See 2:179.
224
The Sacred Months are Dhul-Qa‘dah; Dhul-Hijjah; Al-Muharram and Rajab. In these months all fighting is disallowed. The commandment is intended to safeguard the sanctity of the Ka‘bah and the Sacred Months.
225
See {33}.
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ ۚ فَحَسْبُهُۥ جَهَنَّمُ ۚ وَلَبِئْسَ ٱلْمِهَادُ
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
All his efforts are directed towards injuring the interests of other people and furthering his own.
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
2
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
213
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
245
All his efforts are directed towards injuring the interests of other people and furthering his own.
246
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
247
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَآ أَمِنتُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ
کَمَا عَلَّمَکُمْ۔ کَ کے عام معنے مانند کے ہوتے ہیں۔ لیکن اس کے ایک معنے ل کے بھی ہیں یعنی ’’اس لئے کہ‘‘ یا ’’کیونکہ‘‘ (مغنی) اس جگہ یہی معنے زیادہ چسپاں ہوتے ہیں اور انہی کو ہم نے اختیار کیا ہے۔
4:102.
4:104.
Observance of five daily Prayers is the most important commandment. In no circumstances should a Muslim neglect his Prayers as long as he is sane and conscious. Even when he is moving about in a state of extreme fear, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
4:102.
4:104.
Important Words:
رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).
رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).
Commentary:
The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).
The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.
b
4:102.
c
4:104.
189
每天谨守五次拜功, 是最重要的律令。只要一个穆斯林神志清醒时, 就绝不能忽略拜功。即使在极端恐惧的情况下在各处走动时, 他也必须祈祷。骑马, 步行, 不论情况如何, 是跑、是坐或躺着, 都要履行拜功。
2
کَمَا عَلَّمَکُمْ۔ کَ کے عام معنے مانند کے ہوتے ہیں۔ لیکن اس کے ایک معنے ل کے بھی ہیں یعنی ’’اس لئے کہ‘‘ یا ’’کیونکہ‘‘ (مغنی) اس جگہ یہی معنے زیادہ چسپاں ہوتے ہیں اور انہی کو ہم نے اختیار کیا ہے۔
a
4:102.
b
4:104.
246
Important Words:
رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).
رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).
Commentary:
The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).
The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.
b
4:102.
c
4:104.
297
Observance of five daily Prayers is the most important commandment. In no circumstances should a Muslim neglect his Prayers as long as he is sane and conscious. Even when he is moving about in a state of extreme fear, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنفَقُوا۟ مَنًّا وَلَآ أَذًى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:265; 74:7.
Every good act may be abused, and the abuse of spending in the cause of Allah is to follow it with Mann (boastfully speaking of one’s good act) and Adha (following it up with injury). Those, who spend their wealth in the cause of Allah, are prohibited from making unnecessary and misplaced mention of the money they spend and the services they render to the cause of Truth, for, doing so would amount to Mann (taunt). Similarly, they are enjoined not to demand anything in return for their contributions.
2:265; 74:7.
Important Words:
منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.
Commentary:
Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.
b
2:265; 74:7.
201
每一个善行都有可能被糟塌。在安拉的道上消费自己的财富之后, 有人会吹嘘自己的善行 {这种错误称为 مَنّ (Mann)}; 有人会随之伤害别人 {这叫做 اَذٰی (Adha)}。那些为了安拉的事业花费了财富的人们, 不准对他们为真理事业所作出的贡献和所花的钱讲不必要的或不该讲的话, 因为这样做等于 مَنّ。同样地, 责令他们在作了贡献之后不要要求任何事物作为报答。
a
2:265; 74:7.
269
Important Words:
منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.
Commentary:
Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.
a
2:265; 74:7.
331
Every good act may be abused, and the abuse of spending in the cause of Allah is to follow it with Mann (boastfully speaking of one’s good act) and Adha (following it up with injury). Those, who spend their wealth in the cause of Allah, are prohibited from making unnecessary and misplaced mention of the money they spend and the services they render to the cause of Truth, for, doing so would amount to Mann (taunt). Similarly, they are enjoined not to demand anything in return for their contributions.
ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
13:23; 14:32; 16:76; 35:30.
عربی میں اس جگہ فَاء ہے۔ مگر اس کے معنے جزاء شرط کی توکید کے ہیں اور اسی کو ترجمہ میں مدنظر رکھا گیا ہے۔
13:23; 14:32; 16:76; 35:30.
13:23; 14:32; 16:76; 35:30.
Important Words:
عند (with) signifies, with, besides, at, near, by, or in the presence of, etc. It also implies possession, as one says عنده خیروفضلi.e. he possesses goodness and excellence. ملوك الارض عند الله تراب means, the kings of the earth are like dust compared with God. عند also signifies, in one’s mind, or in one’s opinion or estimation (Aqrab & Lane).
Commentary:
Islamic commandments have been so made as to meet the exigencies of all times and all seasons. For instance, lunar months which rotate all through the year, have been appointed for the observance of fasts and the performance of Pilgrimage, so that Muslims may keep fasts and perform Pilgrimage both in summer and winter, spring and autumn. Similarly, the five daily Prayers and the two supererogatory Prayers––تھجد (tahajjud) and ضحی (duha), which are said respectively in the latter part of the night and in the forenoon, are so timed that a Muslim practically performs Prayers at all hours of the day and night. Similarly, charity is to be performed during both day and night, so that this righteous act of man may cover every hour of his life.
Observe also the beautiful order of the words. The word "secretly" corresponds to night, and the word "openly" to day. Thus a Muslim has to expend his wealth in the cause of Allah not only in such a way and at such a time that others may be induced to follow his good example by noticing his charity, but also at such time and in such a way that even the recipient of his charity may not know the donor.
It may be noted here that alms are of two kinds: (1) obligatory زکوة (Zakah), and (2) supererogatory صدقه (Sadaqah). Zakah is collected by the state from every man of a prescribed measure of wealth and is then spent by the state on helping the poor and needy, orphans, widows and wayfarers, etc. In this case, the recipients do not know any particular donor and thus preserve their sense of self-respect. But as Zakah is collected by the state, people are apt to look upon it as a tax and not as charity. So Islam has instituted Sadaqah also which is voluntary and is given to individuals out of a desire to help the poor and needy. Thus Sadaqah engenders feelings of sympathy among the well-to-do towards their brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.
e
13:23; 14:32; 16:76; 35:30.
4
عربی میں اس جگہ فَاء ہے۔ مگر اس کے معنے جزاء شرط کی توکید کے ہیں اور اسی کو ترجمہ میں مدنظر رکھا گیا ہے۔
a
13:23; 14:32; 16:76; 35:30.
281
Important Words:
عند (with) signifies, with, besides, at, near, by, or in the presence of, etc. It also implies possession, as one says عنده خیروفضلi.e. he possesses goodness and excellence. ملوك الارض عند الله تراب means, the kings of the earth are like dust compared with God. عند also signifies, in one’s mind, or in one’s opinion or estimation (Aqrab & Lane).
Commentary:
Islamic commandments have been so made as to meet the exigencies of all times and all seasons. For instance, lunar months which rotate all through the year, have been appointed for the observance of fasts and the performance of Pilgrimage, so that Muslims may keep fasts and perform Pilgrimage both in summer and winter, spring and autumn. Similarly, the five daily Prayers and the two supererogatory Prayers––تھجد (tahajjud) and ضحی (duha), which are said respectively in the latter part of the night and in the forenoon, are so timed that a Muslim practically performs Prayers at all hours of the day and night. Similarly, charity is to be performed during both day and night, so that this righteous act of man may cover every hour of his life.
Observe also the beautiful order of the words. The word "secretly" corresponds to night, and the word "openly" to day. Thus a Muslim has to expend his wealth in the cause of Allah not only in such a way and at such a time that others may be induced to follow his good example by noticing his charity, but also at such time and in such a way that even the recipient of his charity may not know the donor.
It may be noted here that alms are of two kinds: (1) obligatory زکوة (Zakah), and (2) supererogatory صدقه (Sadaqah). Zakah is collected by the state from every man of a prescribed measure of wealth and is then spent by the state on helping the poor and needy, orphans, widows and wayfarers, etc. In this case, the recipients do not know any particular donor and thus preserve their sense of self-respect. But as Zakah is collected by the state, people are apt to look upon it as a tax and not as charity. So Islam has instituted Sadaqah also which is voluntary and is given to individuals out of a desire to help the poor and needy. Thus Sadaqah engenders feelings of sympathy among the well-to-do towards their brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.
b
13:23; 14:32; 16:76; 35:30.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:4.
See 2:4.
See 2:4.
Commentary:
The verse points out that abstaining from interest and giving money in charity are highly righteous deeds and the righteous will have their reward with God. The verse also declares that in order to attain salvation (1) one must have true faith, and (2) do righteous deeds; and of the righteous deeds the verse singles out the two most important ones: firstly, the observance of Prayers, which pertains to the rights of God; and secondly, the giving of Zakah which pertains to the rights of men. The noble spirit underlying the commandment relating to Zakah runs counter to the evil spirit underlying the practice of giving and taking interest.
b
2:4.
a
See 2:4.
284
Commentary:
The verse points out that abstaining from interest and giving money in charity are highly righteous deeds and the righteous will have their reward with God. The verse also declares that in order to attain salvation (1) one must have true faith, and (2) do righteous deeds; and of the righteous deeds the verse singles out the two most important ones: firstly, the observance of Prayers, which pertains to the rights of God; and secondly, the giving of Zakah which pertains to the rights of men. The noble spirit underlying the commandment relating to Zakah runs counter to the evil spirit underlying the practice of giving and taking interest.
b
See 2:4.
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:63; 6:49; 7:50; 46:14.
2:63; 6:49; 7:50; 46:14.
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
2:63; 6:49; 7:50; 46:14.
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
c
2:63; 6:49; 7:50; 46:14.
a
2:63; 6:49; 7:50; 46:14.
453
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
d
2:63; 6:49; 7:50; 46:14.
528
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ
عربی میں اَلنَّاس کا لفظ ہے جس کے معنے آدمیوں کے ہیں۔ مگر مراد وہ آدمی ہیں جو مسلمانوں کے دشمن تھے۔ اس لئے ترجمہ میں دشمنوں کا لفظ رکھا گیا ہے۔
The reference is to the false rumours spread by Nu‘aim b. Mas‘ud.
Important Words:
الوکیل (guardian). وکیل is derived from وکل. They say وکل الیه الامر he left the matter to him and did not interfere in it. کلنی الی کذاmeans, leave thou me to manage this thing as I may deem proper. وکیل means, one to whom the management of an affair is left or consigned; guardian; agent or deputy. الوکیل is one of the names of God meaning, Guardian; One Who watches or looks after the affairs of the Faithful; One sufficing for His servants (Aqrab & Lane).
Commentary:
The reference here is to the false rumours spread by Nu‘aim bin Mas‘ud that the Meccans had made great preparations against the Muslims and were about to attack them. See also the preceding verse.
1
عربی میں اَلنَّاس کا لفظ ہے جس کے معنے آدمیوں کے ہیں۔ مگر مراد وہ آدمی ہیں جو مسلمانوں کے دشمن تھے۔ اس لئے ترجمہ میں دشمنوں کا لفظ رکھا گیا ہے۔
456
Important Words:
الوکیل (guardian). وکیل is derived from وکل. They say وکل الیه الامر he left the matter to him and did not interfere in it. کلنی الی کذاmeans, leave thou me to manage this thing as I may deem proper. وکیل means, one to whom the management of an affair is left or consigned; guardian; agent or deputy. الوکیل is one of the names of God meaning, Guardian; One Who watches or looks after the affairs of the Faithful; One sufficing for His servants (Aqrab & Lane).
Commentary:
The reference here is to the false rumours spread by Nu‘aim bin Mas‘ud that the Meccans had made great preparations against the Muslims and were about to attack them. See also the preceding verse.
530
The reference is to the false rumours spread by Nu‘aim b. Mas‘ud.
إِنَّمَا ذَٰلِكُمُ ٱلشَّيْطَٰنُ يُخَوِّفُ أَوْلِيَآءَهُۥ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ
7:28; 16:101; 35:7.
Commentary:
The expression یخوف اولیاءہ rendered in the text as, Satan only frightens his friends, may mean: (1) Satan tries to make believers fear disbelievers, who are his friends; (2) he frightens disbelievers themselves, i.e. he becomes the cause of their fear, for the friends of Satan can never be brave. In the latter case the pronoun "them" in, so fear them not, would refer to the noun الناس (people) in 3:174 above.
a
7:28; 16:101; 35:7.
291
这句话的意思是:(1) 恶魔妄图使信者畏惧不信 (道) 者--------他的朋友。(2) 恶魔通过其计谋恫吓的只是他的朋友--------不信 (道) 者。
b
7:28; 16:101; 35:7.
458
Commentary:
The expression یخوف اولیاءہ rendered in the text as, Satan only frightens his friends, may mean: (1) Satan tries to make believers fear disbelievers, who are his friends; (2) he frightens disbelievers themselves, i.e. he becomes the cause of their fear, for the friends of Satan can never be brave. In the latter case the pronoun "them" in, so fear them not, would refer to the noun الناس (people) in 3:174 above.
b
7:28; 16:101; 35:7.
532
The words mean: (1) Satan tries to make believers fear disbelievers who are his friends. (2) By his plans Satan succeeds in frightening only his friends, the disbelievers.