Topic: Exaltation
View Aspects
يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ
See 2:41.
2:123; 3:34; 5:31; 6:87; 7:141; 45:17.
The verse signifies that the Israelites were superior to the peoples of only their own age. Where the Qur’an desires to convey the idea of permanent superiority of a people over all nations, it uses other expressions such as in (3:111), where Muslims have been mentioned as "the best people."
See 2:41.
2:123; 3:34; 5:21; 6:87; 7:141; 45:17.
Commentary:
This verse is clearly addressed to the Jews. God here introduces the previous subject with a repetition of the words, O children of Israel, remember My favours, occurring in verse 41 above. But the words are not truly a repetition; for they are followed by others which do not form part of verse 41. Thus the verse under comment serves to introduce a new point. In the earlier verse the reference in the word "favours" is to the covenant between God and the Jews, whereas the reference in the verse under comment is to the fact that God exalted the Israelites above other peoples.
In the verse under comment the Israelites are reminded that God had fulfilled His promise to them, but as they had, on their part, failed to fulfil their covenant, He had withheld from them the blessing which He had been conferring on them before. The Promised Prophet from among their brethren had come and God’s covenant had been transferred to a new people. So they had no ground for complaint.
The words, I exalted you above all peoples, do not mean that the Israelites are superior to all peoples who have ever dwelt or will ever dwell on this planet. Such a meaning is inconsistent with other passages of the Quran. For instance, in 3:34 it is said: Allah did choose Adam and Noah and the family of Abraham and the family of Imran above all peoples. As there can be only one people who can have superiority over all other peoples in the true sense of the term, evidently the word عالمین (peoples) here signifies peoples of that age only.
Where the Quran desires to convey the idea of real superiority over all nations, it uses other expressions. For instance, the Quran addresses the Muslims in the words: You are the best people raised for the good of mankind (3:111). Here the Muslims are definitely spoken of as the best nation that has ever been brought forth for the good of the world.
e
2:41.
f
2:123; 3:34; 5:31; 6:87; 7:141; 45:17.
b
See 2:41.
c
2:123; 3:34; 5:21; 6:87; 7:141; 45:17.
54
Commentary:
This verse is clearly addressed to the Jews. God here introduces the previous subject with a repetition of the words, O children of Israel, remember My favours, occurring in verse 41 above. But the words are not truly a repetition; for they are followed by others which do not form part of verse 41. Thus the verse under comment serves to introduce a new point. In the earlier verse the reference in the word "favours" is to the covenant between God and the Jews, whereas the reference in the verse under comment is to the fact that God exalted the Israelites above other peoples.
In the verse under comment the Israelites are reminded that God had fulfilled His promise to them, but as they had, on their part, failed to fulfil their covenant, He had withheld from them the blessing which He had been conferring on them before. The Promised Prophet from among their brethren had come and God’s covenant had been transferred to a new people. So they had no ground for complaint.
The words, I exalted you above all peoples, do not mean that the Israelites are superior to all peoples who have ever dwelt or will ever dwell on this planet. Such a meaning is inconsistent with other passages of the Quran. For instance, in 3:34 it is said: Allah did choose Adam and Noah and the family of Abraham and the family of Imran above all peoples. As there can be only one people who can have superiority over all other peoples in the true sense of the term, evidently the word عالمین (peoples) here signifies peoples of that age only.
Where the Quran desires to convey the idea of real superiority over all nations, it uses other expressions. For instance, the Quran addresses the Muslims in the words: You are the best people raised for the good of mankind (3:111). Here the Muslims are definitely spoken of as the best nation that has ever been brought forth for the good of the world.
b
See 2:41.
c
2:123; 3:34; 5:31; 6:87; 7:141; 45:17.
84
The verse signifies that the Israelites were superior to the peoples of only their own age. Where the Qur’an desires to convey the idea of permanent superiority of a people over all nations, it uses other expressions such as in (3:111), where Muslims have been mentioned as "the best people."
يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ
2:41.
اَنِّیْ فَضَّلْتُـکُمْ عَلَی الْعٰلَمِیْنَ۔ اَلْعٰلَمِیْنَ سے مراد اس زمانہ کے لوگ ہیں نہ کہ اگلے پچھلے سب (مفردات راغب)
See 2:41.
See 2:48.
Commentary:
Before proceeding to deal with the point that when the cup of the iniquities of the Jews became full to the brim, prophethood was transferred from the House of Israel to that of Ishmael, God in this verse again reminds the Jews of the manifold favours He had conferred upon them, and by inference also reminds them of their crimes and wickednesses.
The favours which God showered upon the Israelites from the time of Moses to that of Jesus are briefly recounted in the preceding verses along with a tale of their misdeeds and iniquities. Particular reference has been made to the reprehensible treatment they meted out to the Holy Prophet of Islam and the Muslims, and finally the whole subject has been briefly recapitulated in the above verse, forming an introduction to the new theme, i.e. the transfer of prophethood from the House of Isaac to that of Ishmael. With the advent of the Holy Prophet a new era had been ushered and those who rejected him could no longer bask in the sunshine of God’s favours.
g
2:41.
2
اَنِّیْ فَضَّلْتُـکُمْ عَلَی الْعٰلَمِیْنَ۔ اَلْعٰلَمِیْنَ سے مراد اس زمانہ کے لوگ ہیں نہ کہ اگلے پچھلے سب (مفردات راغب)
b
See 2:41.
c
See 2:48.
129
Commentary:
Before proceeding to deal with the point that when the cup of the iniquities of the Jews became full to the brim, prophethood was transferred from the House of Israel to that of Ishmael, God in this verse again reminds the Jews of the manifold favours He had conferred upon them, and by inference also reminds them of their crimes and wickednesses.
The favours which God showered upon the Israelites from the time of Moses to that of Jesus are briefly recounted in the preceding verses along with a tale of their misdeeds and iniquities. Particular reference has been made to the reprehensible treatment they meted out to the Holy Prophet of Islam and the Muslims, and finally the whole subject has been briefly recapitulated in the above verse, forming an introduction to the new theme, i.e. the transfer of prophethood from the House of Isaac to that of Ishmael. With the advent of the Holy Prophet a new era had been ushered and those who rejected him could no longer bask in the sunshine of God’s favours.
c
See 2:41.
d
See 2:48.
۞ تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
17:56.
4:165.
4:159;
2:88.
4:56; 10:41.
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
b
17:56.
c
4:165.
d
4:159; 19:58.
e
2:88.
f
4:56; 10:41.
195
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
1
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
2
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
a
17:56.
b
4:165.
c
4:159;
d
2:88.
e
4:56; 10:41.
260
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
a
17:56.
b
4:165.
c
4:159; 19:58.
d
2:88.
e
4:56; 10:41.
314
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا
4:35.
4:35.
The verse establishes the equality of men and women so far as their works and rewards are concerned.
4:35.
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
d
4:35.
b
4:35.
510
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
b
4:35.
595
The verse establishes the equality of men and women so far as their works and rewards are concerned.
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا
2:238; 4:33.
2:229.
قَوّٰمُوْن (Qawwamun) 源自 قَامَ عَلَى الْمَرْأَةِ (Qama ‘Alal-Mar’ati) 意指他负责赡养妇女; 他保护她。因此, قَوّٰمُوْن (Qawwamun) 意指赡养者, 事务管理人; 保护人 (لِسَانْ, Lisan)。经文对男人为什么一直作为家庭之主, 说明了两条道理: (a) 他优越的智力与体力; (b) 他是家庭中谋生者和赡养人。因此, 为赡养家庭而谋生计并给钱的他, 处理家事中享有监管的地位, 这是自然而公正的。
نَشَزَتِ الْمَرْأَةُ عَلٰی زَوْجِهَا (Nashazatil-Mar’atu ‘ala Zauji-ha) 意指妇女起来反对她的丈夫; 反抗他; 遗弃他 (Lane & تَاجْ, Taj)。
这一句话可以解释为 (a) 违避夫妻关系; (b) 分床睡觉; (c) 不与她们讲话。这些办法并不是无限期实行的方法, 因为妻子不可能像东西那样悬挂起来。(4:130) 按照 «古兰经» 戒绝夫妻关系即实际分离, 最长期限为四个月。(2:227) 如果丈夫认为事情很严重, 他将必须奉行4:16中所提到的各项条件。
据传穆圣说过, 如果一个穆斯林既然非得打他妻子不可, 也不能在她身上打出伤痕来。(تِرْمِذِی, Tirmidhi & مُسْلِمْ, Muslim) 但打妻子的丈夫总不是你们男人中最好的。(كَثِيْر, Kathir, iii)
نافرمانی سے اس جگہ زنا مرادنہیں بلکہ اس سے اتر کر گناہ مراد ہے جن سے ہمسایوں میں انسان کی بے عزتی ہوتی ہے۔ اس لئے ایسی سزا مقرر کی جس سے عورت عام طور پر محلہ میں نہ پھر سکے۔ ہاں اگر اس میں مرد ظلم سے کام لے تو عورت کو قاضی کے پاس شکایت کرنے کی اجازت ہے۔
2:229.
2:238; 4:33.
Qawwamun is derived from Qama and Qama ‘Alal-Mar’ati means, he undertook the maintenance of the woman; he protected her. Qawwamun, therefore, means, maintainers, managers of affairs; protectors (Lisan). The verse gives two reasons why man has been made the head of the family, (a) his superior mental and physical faculties; and (b) his being the bread-earner and maintainer of the family. It is, therefore, natural and fair that he, who earns and supplies the money for the maintenance of the family, should enjoy a supervisory status in the disposal of its affairs.
Nashazatu-Mar’atu ‘ala Zauji-ha means, the woman rose against her husband; resisted him; deserted him (Lane & Taj).
The clause may signify, (a) abstention from conjugal relations; (b) sleeping in separate beds; (c) ceasing to talk to them. These measures are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Qur’an, is the maximum limit for abstention from conjugal relations, i.e. practical separation (2:227). If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
The Holy Prophet is reported to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi & Muslim) but the husbands who beat their wives are not the best among men (Kathir, iii).
2:229.
2:238; 4:33.
Important Words:
قوامون (guardians) is derived from قام i.e. he stood. They say قام علیه i.e. he tended or took care of it or him. قام بالیتم means, he maintained the orphan. قام علی المرأة means, he undertook the maintenance of the woman; he undertook or managed her affairs; he protected her, or became her guardian. قوم الشیء (qawwama) means, he set the thing right, or made it straight or even. قوام therefore means, one who manages affairs well; a ruler or governor; one in a position to issue orders (Lane & Aqrab).
قانتات (obedient) is the plural of قانتة being the active participle from قنت. They say قنت لله i.e. he was obedient to God. امرأة قنوت means, a woman humble, submissive and obedient to her husband (Lane). See also 2:117.
نشوز (disobedience) is the noun-infinitive from نشز i.e. he rose or raised himself. نشزت المرأة علی زوجھا means, the woman rose against, or was disobedient to her husband and exalted herself against him and resisted him and was an evil companion to him. نشز المرء علی زوجته means, the husband treated his wife unjustly and was unkind to her or forsook her or hated her and was an evil companion to her (Lane & Aqrab).
اھجروھن (leave them alone). ھجر means, he cut him off from friendly or loving communion or intercourse; he forsook or abandoned him; he "cut" him, i.e. he boycotted him and ceased to speak to him or to associate with him. ھجر الشیء means, he forsook, or abandoned the thing; he shunned or avoided it. ھجر زوجته means, he separated himself from his wife or kept away from her (Lane & Mufradat).
اضربوھن (chastise them) is derived from ضرب. They say ضربه i.e. he beat, struck, smote or hit him (with hand, stick, etc.); hence, he chastised him.
علیا (High) is derived from علا i.e. he or it was or became high, elevated, lofty or exalted. تعالی means, he was or became high, elevated, exalted or supremely exalted or extolled. علی means high, elevated or lofty in rank, condition or state. العلیwhich is one of the attributive names of God (e.g. 2:256) means, the High; the Most High; He above Whom is nothing. المتعالی is also an attributive name of God (e.g. 13:10) meaning, He Who is Great or Supremely Great, the High or the Most High; One Higher than every other high one. تعال means, come thou, as if said by a man in a high place when calling upon a man in a low place, but is also used generally (Lane).
Commentary:
The verse gives two reasons why man has been made the head of the family: (a) his superior mental and physical powers; (b) his being bread-earner and maintainer of the family. It is natural and fair that he who earns and supplies the money should have the final say in the disposal of affairs.
The word قانتات (obedient) spoken of wives may mean either obedient to God, or to husbands.
The expression, guard the secrets of their husbands, means that when the husbands are at home, they are obedient to them and guard their secrets; and when they are away, they not only guard their secrets but take care of their property and guard their own chastity.
The clause, leave them alone in their beds, may mean: (a) abstention from conjugal relations with them; (b) sleeping in separate beds; or (c) ceasing to talk to them. The use of the word "beds" also incidentally implies that the disobedient wives are to stay at home and are not to be allowed to leave or be turned out of their homes.
The measures mentioned in the verse are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Quran, is the utmost limit for abstention from conjugal relations, i.e. for practical separation (2:227).
If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
Regarding "chastisement" mentioned as a last resort in the verse under comment a Companion reports the Holy Prophet to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi, ch. on Rida‘). According to Abu Dawud and Nasa’i, the Holy Prophet forbade the beating of women at all, but when ‘Umar complained that they had become refractory, he gave the permission with the aforementioned condition; but on complaint of ill-treatment of women by their husbands he indignantly said that the husbands who beat their wives were not the best among men (Kathir, iii). On another occasion the Holy Prophet is reported to have said: "The best among you is he who treats his wife best and I am the best of you in this respect" (Tirmidhi).
The Divine attributes of "High and Great" mentioned at the end of the verse are also intended to warn husbands that the chastisement of their wives, if at all resorted to should not be unjust or vindictive or highhanded; for if they are high and great above their wives, there is One Who is High and Great above all and He shall call husbands to account for any improper use of the qualified authority given to them over their wives.
b
2:238; 4:33.
c
2:229.
326
قَوّٰمُوْن (Qawwamun) 源自 قَامَ عَلَى الْمَرْأَةِ (Qama ‘Alal-Mar’ati) 意指他负责赡养妇女; 他保护她。因此, قَوّٰمُوْن (Qawwamun) 意指赡养者, 事务管理人; 保护人 (لِسَانْ, Lisan)。经文对男人为什么一直作为家庭之主, 说明了两条道理: (a) 他优越的智力与体力; (b) 他是家庭中谋生者和赡养人。因此, 为赡养家庭而谋生计并给钱的他, 处理家事中享有监管的地位, 这是自然而公正的。
327
نَشَزَتِ الْمَرْأَةُ عَلٰی زَوْجِهَا (Nashazatil-Mar’atu ‘ala Zauji-ha) 意指妇女起来反对她的丈夫; 反抗他; 遗弃他 (Lane & تَاجْ, Taj)。
328
这一句话可以解释为 (a) 违避夫妻关系; (b) 分床睡觉; (c) 不与她们讲话。这些办法并不是无限期实行的方法, 因为妻子不可能像东西那样悬挂起来。(4:130) 按照 «古兰经» 戒绝夫妻关系即实际分离, 最长期限为四个月。(2:227) 如果丈夫认为事情很严重, 他将必须奉行4:16中所提到的各项条件。
329
据传穆圣说过, 如果一个穆斯林既然非得打他妻子不可, 也不能在她身上打出伤痕来。(تِرْمِذِی, Tirmidhi & مُسْلِمْ, Muslim) 但打妻子的丈夫总不是你们男人中最好的。(كَثِيْر, Kathir, iii)
2
نافرمانی سے اس جگہ زنا مرادنہیں بلکہ اس سے اتر کر گناہ مراد ہے جن سے ہمسایوں میں انسان کی بے عزتی ہوتی ہے۔ اس لئے ایسی سزا مقرر کی جس سے عورت عام طور پر محلہ میں نہ پھر سکے۔ ہاں اگر اس میں مرد ظلم سے کام لے تو عورت کو قاضی کے پاس شکایت کرنے کی اجازت ہے۔
b
2:229.
c
2:238; 4:33.
512
Important Words:
قوامون (guardians) is derived from قام i.e. he stood. They say قام علیه i.e. he tended or took care of it or him. قام بالیتم means, he maintained the orphan. قام علی المرأة means, he undertook the maintenance of the woman; he undertook or managed her affairs; he protected her, or became her guardian. قوم الشیء (qawwama) means, he set the thing right, or made it straight or even. قوام therefore means, one who manages affairs well; a ruler or governor; one in a position to issue orders (Lane & Aqrab).
قانتات (obedient) is the plural of قانتة being the active participle from قنت. They say قنت لله i.e. he was obedient to God. امرأة قنوت means, a woman humble, submissive and obedient to her husband (Lane). See also 2:117.
نشوز (disobedience) is the noun-infinitive from نشز i.e. he rose or raised himself. نشزت المرأة علی زوجھا means, the woman rose against, or was disobedient to her husband and exalted herself against him and resisted him and was an evil companion to him. نشز المرء علی زوجته means, the husband treated his wife unjustly and was unkind to her or forsook her or hated her and was an evil companion to her (Lane & Aqrab).
اھجروھن (leave them alone). ھجر means, he cut him off from friendly or loving communion or intercourse; he forsook or abandoned him; he "cut" him, i.e. he boycotted him and ceased to speak to him or to associate with him. ھجر الشیء means, he forsook, or abandoned the thing; he shunned or avoided it. ھجر زوجته means, he separated himself from his wife or kept away from her (Lane & Mufradat).
اضربوھن (chastise them) is derived from ضرب. They say ضربه i.e. he beat, struck, smote or hit him (with hand, stick, etc.); hence, he chastised him.
علیا (High) is derived from علا i.e. he or it was or became high, elevated, lofty or exalted. تعالی means, he was or became high, elevated, exalted or supremely exalted or extolled. علی means high, elevated or lofty in rank, condition or state. العلیwhich is one of the attributive names of God (e.g. 2:256) means, the High; the Most High; He above Whom is nothing. المتعالی is also an attributive name of God (e.g. 13:10) meaning, He Who is Great or Supremely Great, the High or the Most High; One Higher than every other high one. تعال means, come thou, as if said by a man in a high place when calling upon a man in a low place, but is also used generally (Lane).
Commentary:
The verse gives two reasons why man has been made the head of the family: (a) his superior mental and physical powers; (b) his being bread-earner and maintainer of the family. It is natural and fair that he who earns and supplies the money should have the final say in the disposal of affairs.
The word قانتات (obedient) spoken of wives may mean either obedient to God, or to husbands.
The expression, guard the secrets of their husbands, means that when the husbands are at home, they are obedient to them and guard their secrets; and when they are away, they not only guard their secrets but take care of their property and guard their own chastity.
The clause, leave them alone in their beds, may mean: (a) abstention from conjugal relations with them; (b) sleeping in separate beds; or (c) ceasing to talk to them. The use of the word "beds" also incidentally implies that the disobedient wives are to stay at home and are not to be allowed to leave or be turned out of their homes.
The measures mentioned in the verse are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Quran, is the utmost limit for abstention from conjugal relations, i.e. for practical separation (2:227).
If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
Regarding "chastisement" mentioned as a last resort in the verse under comment a Companion reports the Holy Prophet to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi, ch. on Rida‘). According to Abu Dawud and Nasa’i, the Holy Prophet forbade the beating of women at all, but when ‘Umar complained that they had become refractory, he gave the permission with the aforementioned condition; but on complaint of ill-treatment of women by their husbands he indignantly said that the husbands who beat their wives were not the best among men (Kathir, iii). On another occasion the Holy Prophet is reported to have said: "The best among you is he who treats his wife best and I am the best of you in this respect" (Tirmidhi).
The Divine attributes of "High and Great" mentioned at the end of the verse are also intended to warn husbands that the chastisement of their wives, if at all resorted to should not be unjust or vindictive or highhanded; for if they are high and great above their wives, there is One Who is High and Great above all and He shall call husbands to account for any improper use of the qualified authority given to them over their wives.
a
2:229.
b
2:238; 4:33.
598
Qawwamun is derived from Qama and Qama ‘Alal-Mar’ati means, he undertook the maintenance of the woman; he protected her. Qawwamun, therefore, means, maintainers, managers of affairs; protectors (Lisan). The verse gives two reasons why man has been made the head of the family, (a) his superior mental and physical faculties; and (b) his being the bread-earner and maintainer of the family. It is, therefore, natural and fair that he, who earns and supplies the money for the maintenance of the family, should enjoy a supervisory status in the disposal of its affairs.
599
Nashazatu-Mar’atu ‘ala Zauji-ha means, the woman rose against her husband; resisted him; deserted him (Lane & Taj).
600
The clause may signify, (a) abstention from conjugal relations; (b) sleeping in separate beds; (c) ceasing to talk to them. These measures are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Qur’an, is the maximum limit for abstention from conjugal relations, i.e. practical separation (2:227). If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
601
The Holy Prophet is reported to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi & Muslim) but the husbands who beat their wives are not the best among men (Kathir, iii).
لَّا يَسْتَوِى ٱلْقَٰعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَٰعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ عَلَى ٱلْقَٰعِدِينَ أَجْرًا عَظِيمًا
9:19, 20; 57:11.
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
9:19, 20; 57:11.
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
9:19-20; 57:11.
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
a
9:19, 20; 57:11.
341
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
a
9:19-20; 57:11.
564
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
b
9:19, 20; 57:11.
654
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
قَالَ أَغَيْرَ ٱللَّهِ أَبْغِيكُمْ إِلَٰهًا وَهُوَ فَضَّلَكُمْ عَلَى ٱلْعَٰلَمِينَ
6:15,165;
2:48; 3:34.
Commentary:
The error of the Israelites in desiring to have an image of God like the idols of other peoples (7:139) has been brought home to them by three cogent reasons. Firstly, they are told that the works of the people whose example had prompted them to wish for an image of God would be brought to nought and their image worship would prove of no avail to them (7:140). The second argument is given in the present verse. The idea that by having a representation of God they would not be guilty of idolatry is rebutted by saying that the image thus made would be, and cannot but be, something other than Allah, and it is inconceivable that one should make an image of God and then think that he is not worshipping anything beside Him. The third argument is contained in the words, He has exalted you above all peoples, which are intended to point out that he, who makes an image with his own hand and then proceeds to worship it, degrades himself and brings himself lower than God has intended him to be.
a
2:48; 3:34.
e
6:15, 165.
a
6:15,165;
b
2:48; 3:34.
1030
Commentary:
The error of the Israelites in desiring to have an image of God like the idols of other peoples (7:139) has been brought home to them by three cogent reasons. Firstly, they are told that the works of the people whose example had prompted them to wish for an image of God would be brought to nought and their image worship would prove of no avail to them (7:140). The second argument is given in the present verse. The idea that by having a representation of God they would not be guilty of idolatry is rebutted by saying that the image thus made would be, and cannot but be, something other than Allah, and it is inconceivable that one should make an image of God and then think that he is not worshipping anything beside Him. The third argument is contained in the words, He has exalted you above all peoples, which are intended to point out that he, who makes an image with his own hand and then proceeds to worship it, degrades himself and brings himself lower than God has intended him to be.
b
6:15, 165.
c
2:48; 3:34.
وَفِى ٱلْأَرْضِ قِطَعٌ مُّتَجَٰوِرَٰتٌ وَجَنَّٰتٌ مِّنْ أَعْنَٰبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَآءٍ وَٰحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِى ٱلْأُكُلِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
6:100; 16:12.
16:14; 39:22.
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
6:100; 16:12.
16:14; 39:22.
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
a
6:100; 16:12.
b
16:14; 39:22.
a
6:100; 16:12.
b
16:14; 39:22.
1616
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
e
6:100; 16:12.
f
16:14; 39:22.
1422
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
ٱنظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْءَاخِرَةُ أَكْبَرُ دَرَجَٰتٍ وَأَكْبَرُ تَفْضِيلًا
6:33; 12:58; 16:42.
6:33; 12:58; 16:42.
Commentary:
In this world we find that some persons occupy higher positions than others. But in the life to come differences in rank will be much more clearly marked. The Holy Prophet is reported to have said that a section of the inmates of Paradise enjoying very high spiritual positions will find those of still higher ranks to be so far exalted above them that the latter’s dwelling-places will appear to them like distant stars raised high in the firmament (Muslim, Kitabul-Jannat).
e
6:33; 12:58; 16:42.
a
6:33; 12:58; 16:42.
1951
Commentary:
In this world we find that some persons occupy higher positions than others. But in the life to come differences in rank will be much more clearly marked. The Holy Prophet is reported to have said that a section of the inmates of Paradise enjoying very high spiritual positions will find those of still higher ranks to be so far exalted above them that the latter’s dwelling-places will appear to them like distant stars raised high in the firmament (Muslim, Kitabul-Jannat).
a
6:33; 12:58; 16:42.وَرَبُّكَ أَعْلَمُ بِمَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَلَقَدْ فَضَّلْنَا بَعْضَ ٱلنَّبِيِّۦنَ عَلَىٰ بَعْضٍ ۖ وَءَاتَيْنَا دَاوُۥدَ زَبُورًا
2:254; 27:16.
بعض لوگ زبور کو ایک شریعت سمجھتے ہیں مگر زبور کے معنے ٹکڑے کے بھی ہیں۔ پس زبور سے مراد چھوٹے چھوٹے ٹکڑوں میں کچھ نصائح بیان کرنے کے ہیں اور زبور کے مطالعہ سے معلوم ہوتا ہے کہ وہ ایسی ہی کتاب ہے۔
2:254; 27:16.
2:254; 27:16.
Commentary:
The verse means to say that not only does God know all those peoples to whom Messengers were sent at different times and how they received the Divine Message but He knows also all the Prophets whether dead (in the heavens) or living (in the earth). He is aware of their stations and grades as well. He knows also what kind of a Prophet is needed at a particular time. In this connection special mention has been made of the Prophet David in order to warn Muslims that, like the Israelites who were punished after him for their iniquities and transgressions, they will be punished if they behave like them.
Muslims, however, did not profit by this timely warning. The power of the Israelites was broken by Nebuchadnezzar and all their glory departed. Similarly, the great and glorious Muslim Empire of Baghdad was destroyed by Hulagu Khan and the Abbasid glory and pomp vanished, leaving the Muslim world in mourning.
c
2:254; 27:16.
1
بعض لوگ زبور کو ایک شریعت سمجھتے ہیں مگر زبور کے معنے ٹکڑے کے بھی ہیں۔ پس زبور سے مراد چھوٹے چھوٹے ٹکڑوں میں کچھ نصائح بیان کرنے کے ہیں اور زبور کے مطالعہ سے معلوم ہوتا ہے کہ وہ ایسی ہی کتاب ہے۔
c
2:254; 27:16.
1985
Commentary:
The verse means to say that not only does God know all those peoples to whom Messengers were sent at different times and how they received the Divine Message but He knows also all the Prophets whether dead (in the heavens) or living (in the earth). He is aware of their stations and grades as well. He knows also what kind of a Prophet is needed at a particular time. In this connection special mention has been made of the Prophet David in order to warn Muslims that, like the Israelites who were punished after him for their iniquities and transgressions, they will be punished if they behave like them.
Muslims, however, did not profit by this timely warning. The power of the Israelites was broken by Nebuchadnezzar and all their glory departed. Similarly, the great and glorious Muslim Empire of Baghdad was destroyed by Hulagu Khan and the Abbasid glory and pomp vanished, leaving the Muslim world in mourning.
f
2:254; 27:16.
۞ وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ وَحَمَلْنَٰهُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا
یعنی انسانوں کو۔
God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea.
The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging.
As a class man, being God’s vicegerent on earth, is superior to all other creation.
Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation.
1
یعنی انسانوں کو۔
2000
Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation.
1635
God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea.
1635A
The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging.
1635B
As a class man, being God’s vicegerent on earth, is superior to all other creation.
وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ وَسُلَيْمَٰنَ عِلْمًا ۖ وَقَالَا ٱلْحَمْدُ لِلَّهِ ٱلَّذِى فَضَّلَنَا عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ ٱلْمُؤْمِنِينَ
达五德是一个伟大的战士和强力而贤明的政治家。他是朱迪亚 (Judean) 王朝的创始人和希伯来王国的真正缔造者。通过他, 从丹到 (Dan) 比尔希巴 (Beersheba, 巴勒斯坦北端到南端) 所有的以色列部族都联合起来组成一个强大的民族, 他们的王国从幼发拉底河延伸到尼罗河。素莱曼从他父亲那里继承并巩固了这一王国。他也是一个伟大和贤明的君主。他大大地扩充和发展了国家的商业。他是以色列君王中的优秀的统治者, 由于建造了耶路撒冷的那座著名的寺而闻名于世。该寺成为以色列人的朝向 قِبْلَة (Qiblah)。
David was a great warrior and a mighty and sagacious statesman. He was the founder of the Judean dynasty and the real builder of the Hebrew Kingdom. Through him all the tribes of Israel from Dan to Beersheba became united and organised into a powerful nation whose Kingdom extended from the Euphrates to the Nile. Solomon consolidated the Kingdom he had inherited from his father. He too was a great and good monarch. He greatly extended and developed the trade and commerce of his country. He was the master-builder among the Israelite Kings and is best known for the building of the famous Temple at Jerusalem, which became the Qiblah of the Israelites.
Commentary:
After a brief account of Moses, the Founder of the Israelite Dispensation and its greatest Prophet, the present and the following several verses make a special mention of David and Solomon. Of all the Israelite Prophets particular reference to these two Prophets in the verse possesses a special significance. The Israelite power, prosperity and prestige had attained their zenith in the reigns of the two Prophets. David was a great warrior and a mighty and sagacious statesman. He was the founder of the Judean dynasty at Jerusalem and the real builder of the Hebrew kingdom. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Solomon consolidated the kingdom he had inherited from his father. He was a great and good monarch. He greatly extended and developed the trade and commerce of his country. He was the master-builder among the Israelite kings and is best known for the building of the famous Temple at Jerusalem, which became the Qiblahof the Israelites. The special reference in these verses to these two mighty Israelite kings implies a prophecy that rulers of as mighty, even mightier, empires and enjoying as great, even greater, glory and prosperity will also rise among the followers of the Holy Prophet Muhammad who was the like of Moses.
The words "We gave knowledge to David and Solomon" may either mean that God endowed them with wisdom and knowledge in abundance as is apparent from the wise decisions they made or that being Divine Messengers God disclosed to them the secrets of the unknown and imparted to them special understanding and realization of Divine attributes which constitute the fountainhead of all knowledge. In reality the greatest proof of the truth of a Divine teacher consists in the fact that he is vouchsafed in an unusually large measure knowledge of the things beyond human ken (72:27-28). This is one explanation of the above-mentioned words. They may also imply an allusion to the great progress and advance made during the reigns of these two Prophets in navigation and in the preparation of implements of war which is also a branch of knowledge and to which a reference has been made in the verses that immediately follow, and also in 21:81-83; 34:11-14; 38:19-21.
940
达五德是一个伟大的战士和强力而贤明的政治家。他是朱迪亚 (Judean) 王朝的创始人和希伯来王国的真正缔造者。通过他, 从丹到 (Dan) 比尔希巴 (Beersheba, 巴勒斯坦北端到南端) 所有的以色列部族都联合起来组成一个强大的民族, 他们的王国从幼发拉底河延伸到尼罗河。素莱曼从他父亲那里继承并巩固了这一王国。他也是一个伟大和贤明的君主。他大大地扩充和发展了国家的商业。他是以色列君王中的优秀的统治者, 由于建造了耶路撒冷的那座著名的寺而闻名于世。该寺成为以色列人的朝向 قِبْلَة (Qiblah)。
2823
Commentary:
After a brief account of Moses, the Founder of the Israelite Dispensation and its greatest Prophet, the present and the following several verses make a special mention of David and Solomon. Of all the Israelite Prophets particular reference to these two Prophets in the verse possesses a special significance. The Israelite power, prosperity and prestige had attained their zenith in the reigns of the two Prophets. David was a great warrior and a mighty and sagacious statesman. He was the founder of the Judean dynasty at Jerusalem and the real builder of the Hebrew kingdom. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Solomon consolidated the kingdom he had inherited from his father. He was a great and good monarch. He greatly extended and developed the trade and commerce of his country. He was the master-builder among the Israelite kings and is best known for the building of the famous Temple at Jerusalem, which became the Qiblahof the Israelites. The special reference in these verses to these two mighty Israelite kings implies a prophecy that rulers of as mighty, even mightier, empires and enjoying as great, even greater, glory and prosperity will also rise among the followers of the Holy Prophet Muhammad who was the like of Moses.
The words "We gave knowledge to David and Solomon" may either mean that God endowed them with wisdom and knowledge in abundance as is apparent from the wise decisions they made or that being Divine Messengers God disclosed to them the secrets of the unknown and imparted to them special understanding and realization of Divine attributes which constitute the fountainhead of all knowledge. In reality the greatest proof of the truth of a Divine teacher consists in the fact that he is vouchsafed in an unusually large measure knowledge of the things beyond human ken (72:27-28). This is one explanation of the above-mentioned words. They may also imply an allusion to the great progress and advance made during the reigns of these two Prophets in navigation and in the preparation of implements of war which is also a branch of knowledge and to which a reference has been made in the verses that immediately follow, and also in 21:81-83; 34:11-14; 38:19-21.
2151
David was a great warrior and a mighty and sagacious statesman. He was the founder of the Judean dynasty and the real builder of the Hebrew Kingdom. Through him all the tribes of Israel from Dan to Beersheba became united and organised into a powerful nation whose Kingdom extended from the Euphrates to the Nile. Solomon consolidated the Kingdom he had inherited from his father. He too was a great and good monarch. He greatly extended and developed the trade and commerce of his country. He was the master-builder among the Israelite Kings and is best known for the building of the famous Temple at Jerusalem, which became the Qiblah of the Israelites.
وَلَقَدْ ءَاتَيْنَا بَنِىٓ إِسْرَٰٓءِيلَ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَى ٱلْعَٰلَمِينَ
6:90.
10:94.
Mention of Prophethood, separate from "the Book" (which means the Law or the Shari‘ah) shows that while Moses was given the Law, the Prophets who came after him brought no new Law but followed the Torah—the Book of Moses (5: 45).
6:90.
10:94.
Commentary:
The mention of prophethood, separate from "the Book" (which means the Law or the Shari‘ah), shows that while Moses was given the Law, the Prophets who came after him brought no new Law but followed the Torah—the Book of Moses. Elsewhere, the Quran says: Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to this judge for the Jews (5:47),
b
6:90.
c
10:94.
1246
这里除了 “经典” (意思是法令或 شَرِيْعَة, Shari‘ah) 外, 还提到先知品位, 说明穆撒得到法令之后, 众先知没有带来新的法令, 而只是遵循 «讨拉德»--------«摩西五经» 罢了(5:45)。
b
6:90.
c
10:94.
3741
Commentary:
The mention of prophethood, separate from "the Book" (which means the Law or the Shari‘ah), shows that while Moses was given the Law, the Prophets who came after him brought no new Law but followed the Torah—the Book of Moses. Elsewhere, the Quran says: Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to this judge for the Jews (5:47),
c
6:90.
d
10:94.
2710
Mention of Prophethood, separate from "the Book" (which means the Law or the Shari‘ah) shows that while Moses was given the Law, the Prophets who came after him brought no new Law but followed the Torah—the Book of Moses (5: 45).