Topic: By Holy Prophet(sa)
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أُو۟لَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
2:158; 31:6.
23:2; 28:68; 87:15; 91:10.
Important Words:
المفلحون (those who shall prosper) is derived from افلح i.e. he was successful and attained what he desired or sought. When we say افلح زید we mean, Zaid reaped the fruits of his labour and his endeavours proved successful (Aqrab). Thus مفلح is one who is successful and attains what he desires and reaps the fruits of his labour. The word is also used about one who acquires any substantial good, be it material or spiritual, the word فلاح being used for such success or gain as others may envy (Taj).
The word علی in the clause اولئك علی ھدی is significant. If the idea had been of simple guidance, the Quran could easily have used the words اولئك ھم المھتدون. But it leaves the common construction and uses the words علی ھدی which literally mean, they are on guidance or, in other words, they are mounted on guidance. Guidance becomes, as it were, a riding animal for them which they conveniently use in their march towards God. The construction is not peculiar to the Quran. The Arabs say of a person steeped in ignorance جعل الغوایة مركبا i.e. such a one has made error and ignorance a riding beast for himself (Kashshaf).
Commentary:
The verse explains that when a man has fulfilled all the conditions of تقوی (righteousness) in respect of both belief and actions, then he may be sure not only of being rightly guided but also of being a master of guidance whose success in this life as well as in the life to come is assured. The words علی ھدی (lit. on guidance) also hint that as the believer prayed for guidance in the opening chapter of the Quran, so guidance of the highest order has been provided for him—a guidance on which he can ride comfortably and speed on happily towards his Lord and Master.
a
2:158; 31:6.
b
23:2; 28:68; 31:6; 87:15; 91:10.
a
2:158; 31:6.
b
23:2; 28:68; 87:15; 91:10.
12
Important Words:
المفلحون (those who shall prosper) is derived from افلح i.e. he was successful and attained what he desired or sought. When we say افلح زید we mean, Zaid reaped the fruits of his labour and his endeavours proved successful (Aqrab). Thus مفلح is one who is successful and attains what he desires and reaps the fruits of his labour. The word is also used about one who acquires any substantial good, be it material or spiritual, the word فلاح being used for such success or gain as others may envy (Taj).
The word علی in the clause اولئك علی ھدی is significant. If the idea had been of simple guidance, the Quran could easily have used the words اولئك ھم المھتدون. But it leaves the common construction and uses the words علی ھدی which literally mean, they are on guidance or, in other words, they are mounted on guidance. Guidance becomes, as it were, a riding animal for them which they conveniently use in their march towards God. The construction is not peculiar to the Quran. The Arabs say of a person steeped in ignorance جعل الغوایة مركبا i.e. such a one has made error and ignorance a riding beast for himself (Kashshaf).
Commentary:
The verse explains that when a man has fulfilled all the conditions of تقوی (righteousness) in respect of both belief and actions, then he may be sure not only of being rightly guided but also of being a master of guidance whose success in this life as well as in the life to come is assured. The words علی ھدی (lit. on guidance) also hint that as the believer prayed for guidance in the opening chapter of the Quran, so guidance of the highest order has been provided for him—a guidance on which he can ride comfortably and speed on happily towards his Lord and Master.
b
2:158; 31:6.
c
23:2; 28:68; 31:6; 87:15; 91:10.
فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّۦنَ ءَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ
4:126.
5:93, 100; 13:41; 16:83.
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
See {113A} and {1058}.
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
4:126.
5:93, 100; 13:41; 16:83.
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
a
4:126.
b
5:93, 100; 13:41; 16:83.
312
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
384
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
385
See {113A} and {1058}.
386
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
إِنَّكَ لَا تُسْمِعُ ٱلْمَوْتَىٰ وَلَا تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْا۟ مُدْبِرِينَ
10:43; 30:53.
10:43; 30:53.
The words, when they retreat turning their backs, make it clear that 'the dead' mentioned here are 'the spiritually dead' just as 'the blind' in the next verse are 'the spiritually blind.'
10:43; 30:53.
Commentary:
The words, "when they turn back retreating", can equally be applied to both "the dead" and "the deaf", thus making it clear that "the dead" mentioned here are "the spiritually dead" as the blind in the next verse are "the spiritually blind". Wherever in the Quran the Holy Prophet is mentioned with reference to "the dead" they are the "spiritually dead" or "the dead of heart" (8:25).
b
10:43; 30:53.
b
10:43; 30:53.
2865
Commentary:
The words, "when they turn back retreating", can equally be applied to both "the dead" and "the deaf", thus making it clear that "the dead" mentioned here are "the spiritually dead" as the blind in the next verse are "the spiritually blind". Wherever in the Quran the Holy Prophet is mentioned with reference to "the dead" they are the "spiritually dead" or "the dead of heart" (8:25).
d
10:43; 30:53.
2189
The words, when they retreat turning their backs, make it clear that 'the dead' mentioned here are 'the spiritually dead' just as 'the blind' in the next verse are 'the spiritually blind.'
وَمَآ أَنتَ بِهَٰدِى ٱلْعُمْىِ عَن ضَلَٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَٰتِنَا فَهُم مُّسْلِمُونَ
10:44; 30:54.
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
10:44; 30:54.
10:44; 30:54.
c
10:44; 30:54.
1
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
c
10:44; 30:54.
a
10:44; 30:54.