Topic: For Those Who Disobey Allah, For Evil-Doers
View Aspects
بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
Important Words:
سیئة (evil) is derived from ساء meaning, it or he was or became evil or bad. So سیئة means, anything that is evil or bad. The Arabs say قول سیء i.e. an evil word or an evil opinion (Aqrab).
خطیئة (sins) is derived from خطأ meaning, he committed a mistake or an offence or a sin. The word خطیئة, though translated here as plural, is really singular, meaning, a sinful act or an offence, whether intentional or otherwise (Aqrab, Mufradat & Lane).
Commentary:
This and the following verse prescribe the law of punishment and reward, or, in other words, of Hell and Heaven. The Quran here begins with the law pertaining to punishment, because in the preceding verse the Jews claimed immunity from punishment. The Jews based their claim on the fact that they were a chosen people of God, being descended from Prophets. The Quran strongly repudiates this idea, saying, that Hell and Heaven have not been earmarked for any race. The entry of man into Hell or Heaven depends on what beliefs he holds and what actions he performs in this world. If a man holds wrong beliefs and performs sinful deeds, he will go to Hell, irrespective of the fact whether he is a Jew or a Christian or anybody else.
In the verse under comment, the word سیئة (evil) read with the context signifies rejection of the Holy Prophet by the Jews, thus referring to the condition as to wrong belief, and the word خطیئة (sin) signifies their general misdeeds, thus referring to the condition as to sinful actions. It must, however, be noted that, as occasional stumbling is generally pardonable with the Merciful God, provided the belief is good and provided further that there is an honest effort on one’s part to live righteously, the words, he is encompassed by his sins, have been used to point to the fact that only such misdeeds can drive one to Hell as are so large in number as to virtually encompass a man, just as an invading army encompasses a besieged force, leaving it no way out.
Coming as it does after a narration of the wrong beliefs and sinful deeds of the Israelites, the verse warns the Jews that with such a black record they should be ashamed to claim immunity from the punishment of Hellfire.
88
Important Words:
سیئة (evil) is derived from ساء meaning, it or he was or became evil or bad. So سیئة means, anything that is evil or bad. The Arabs say قول سیء i.e. an evil word or an evil opinion (Aqrab).
خطیئة (sins) is derived from خطأ meaning, he committed a mistake or an offence or a sin. The word خطیئة, though translated here as plural, is really singular, meaning, a sinful act or an offence, whether intentional or otherwise (Aqrab, Mufradat & Lane).
Commentary:
This and the following verse prescribe the law of punishment and reward, or, in other words, of Hell and Heaven. The Quran here begins with the law pertaining to punishment, because in the preceding verse the Jews claimed immunity from punishment. The Jews based their claim on the fact that they were a chosen people of God, being descended from Prophets. The Quran strongly repudiates this idea, saying, that Hell and Heaven have not been earmarked for any race. The entry of man into Hell or Heaven depends on what beliefs he holds and what actions he performs in this world. If a man holds wrong beliefs and performs sinful deeds, he will go to Hell, irrespective of the fact whether he is a Jew or a Christian or anybody else.
In the verse under comment, the word سیئة (evil) read with the context signifies rejection of the Holy Prophet by the Jews, thus referring to the condition as to wrong belief, and the word خطیئة (sin) signifies their general misdeeds, thus referring to the condition as to sinful actions. It must, however, be noted that, as occasional stumbling is generally pardonable with the Merciful God, provided the belief is good and provided further that there is an honest effort on one’s part to live righteously, the words, he is encompassed by his sins, have been used to point to the fact that only such misdeeds can drive one to Hell as are so large in number as to virtually encompass a man, just as an invading army encompasses a besieged force, leaving it no way out.
Coming as it does after a narration of the wrong beliefs and sinful deeds of the Israelites, the verse warns the Jews that with such a black record they should be ashamed to claim immunity from the punishment of Hellfire.
ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَٰنُ مِنَ ٱلْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ فَمَن جَآءَهُۥ مَوْعِظَةٌ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ ۖ وَمَنْ عَادَ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
3:131; 30:40.
رِبٰوا (Riba) 的词义是:超额量或额外事物, 意指本金以上的金额 (Lane)。它包括高
利贷和利息。根据圣训, 这一定义是 “为收取利息所提供的每项贷款”。رِبٰوا 的涵义并不像一般理解的那样与 “利息” 完全相同。可是由於缺少一个较好的词, 就用 “利息” 作为粗略的等同语。实际上,一个人提供或接受一项贷款之上所规定要得到或给予的任何数目的钱都叫 “利息”, 不论这笔交易是同个人、银行、团体或邮政局或其他组织做的。“利息” 并不限于钱的范围内, 它可延伸到作为一项贷款的任何商品, 只要事先同意的一项超额量就是。
这些词意指, 正如一个疯子不顾他的行动后果那样, 放债者残忍地从不顾及他们对个人、社会甚至整个世界所作出的道德上和经济上的损害。利息也使放债者产生一种精神缺陷, 就是他一心钻在赚钱里面而对所有美好事业却麻木不仁。伊斯兰教禁止利息, 因为它会使财富集中到一小撮人手里而由此不利於财富的均衡分配。它促使放债者游手好闲, 使他丧失帮助别人的一切善心, 堵塞他对别人同情行为的所有泉源。放债者利用别人的穷困、急需而赚钱。而在另一方面, 利息使放债者利用别人急需的东西, 造成借债者一种粗心和匆忙行事的倾向, 不考虑自己还债的能力而背了债。这样, 对自己和放债者都造成道德上不可弥补的损害。利息也会引起战争。没有贷款的帮助, 战争是持续不了的。这种贷款的利息最终使战胜和战败者双方的经济都遭受毁灭。这种轻而易得的贷款制度, 使各国政府不断进行毁灭性的斗争, 因为他们能够不采用直接征税的方法而取得军费。伊斯兰教禁止各种利息。但在现代商业或事务中, 利息已成为不可分割的部分, 以致看来几乎不可能完全把它去掉。不过如果在制度、环境和情况方面发生变化的话, 像伊斯兰教过去在上升时代一样没有利息商业还是可以维持的。
最后, 可以注意的是, 鉴于现代的特殊条件, 我们周围存在着一种邪恶的利息制度网络而伊斯兰教的状况又十分衰落, 阿哈默底亚会的创始人宣称, 如果一个人被迫接受利息, 他可以这样做, 然后把这样得到的钱消费在 (a) 传播伊斯兰教, 以及 (b) 他可以同样被迫要付的钱来偿清任何利息。然而他应该严格认真地避免把这样的钱化在自己身上或家庭方面, 或利用于其他各种用途 (Al-Fadl, Fatawa)。
تَخَبَّطَہُ الشَّیْطٰنُ: مَسَّہٗ بِاَذًی شیطان نے اسے تکلیف پہنچائی (اقرب) اسی طرح کہتے ہیں تَخَبَّطَہٗ: ضَرَبَہٗ شَدِیْدًا اسے سخت مارا (اقرب) اور اَلْمَسُّ: اَلْجُنُوْنُ (اقرب) مَسّ کے معنے جنون کے ہیں۔ مِنْ بیانیہ ہے پس معنے یہ ہوئے کہ جس پر شیطان یعنی جنون نے سخت حملہ کیا ہو۔
3:131; 30:40.
Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparabl
3:131; 30:40.
Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).
f
3:131; 30:40.
206
رِبٰوا (Riba) 的词义是:超额量或额外事物, 意指本金以上的金额 (Lane)。它包括高
利贷和利息。根据圣训, 这一定义是 “为收取利息所提供的每项贷款”。رِبٰوا 的涵义并不像一般理解的那样与 “利息” 完全相同。可是由於缺少一个较好的词, 就用 “利息” 作为粗略的等同语。实际上,一个人提供或接受一项贷款之上所规定要得到或给予的任何数目的钱都叫 “利息”, 不论这笔交易是同个人、银行、团体或邮政局或其他组织做的。“利息” 并不限于钱的范围内, 它可延伸到作为一项贷款的任何商品, 只要事先同意的一项超额量就是。
207
这些词意指, 正如一个疯子不顾他的行动后果那样, 放债者残忍地从不顾及他们对个人、社会甚至整个世界所作出的道德上和经济上的损害。利息也使放债者产生一种精神缺陷, 就是他一心钻在赚钱里面而对所有美好事业却麻木不仁。伊斯兰教禁止利息, 因为它会使财富集中到一小撮人手里而由此不利於财富的均衡分配。它促使放债者游手好闲, 使他丧失帮助别人的一切善心, 堵塞他对别人同情行为的所有泉源。放债者利用别人的穷困、急需而赚钱。而在另一方面, 利息使放债者利用别人急需的东西, 造成借债者一种粗心和匆忙行事的倾向, 不考虑自己还债的能力而背了债。这样, 对自己和放债者都造成道德上不可弥补的损害。利息也会引起战争。没有贷款的帮助, 战争是持续不了的。这种贷款的利息最终使战胜和战败者双方的经济都遭受毁灭。这种轻而易得的贷款制度, 使各国政府不断进行毁灭性的斗争, 因为他们能够不采用直接征税的方法而取得军费。伊斯兰教禁止各种利息。但在现代商业或事务中, 利息已成为不可分割的部分, 以致看来几乎不可能完全把它去掉。不过如果在制度、环境和情况方面发生变化的话, 像伊斯兰教过去在上升时代一样没有利息商业还是可以维持的。
最后, 可以注意的是, 鉴于现代的特殊条件, 我们周围存在着一种邪恶的利息制度网络而伊斯兰教的状况又十分衰落, 阿哈默底亚会的创始人宣称, 如果一个人被迫接受利息, 他可以这样做, 然后把这样得到的钱消费在 (a) 传播伊斯兰教, 以及 (b) 他可以同样被迫要付的钱来偿清任何利息。然而他应该严格认真地避免把这样的钱化在自己身上或家庭方面, 或利用于其他各种用途 (Al-Fadl, Fatawa)。
1
تَخَبَّطَہُ الشَّیْطٰنُ: مَسَّہٗ بِاَذًی شیطان نے اسے تکلیف پہنچائی (اقرب) اسی طرح کہتے ہیں تَخَبَّطَہٗ: ضَرَبَہٗ شَدِیْدًا اسے سخت مارا (اقرب) اور اَلْمَسُّ: اَلْجُنُوْنُ (اقرب) مَسّ کے معنے جنون کے ہیں۔ مِنْ بیانیہ ہے پس معنے یہ ہوئے کہ جس پر شیطان یعنی جنون نے سخت حملہ کیا ہو۔
a
3:131; 30:40.
282
Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).
c
3:131; 30:40.
350
Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
351
The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparabl
لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
5:65.
4:156.
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
5:65.
4:156.
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
c
5:65.
d
4:156.
1
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
a
5:65.
b
4:156.
464
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
a
5:65.
b
4:156.
538
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا
4:3.
See 4:3.
See 4:3.
Important Words:
یصلون (burn) is derived from صلی. They say صلی اللحم i.e. he roasted the meat. صلی الشیء means, he threw the thing into the fire to be burned. صلی النار means, he felt the burning heat of the fire, or he entered the fire and was burnt (Aqrab).
Commentary:
The words, into their bellies, in the clause, (they) only swallow fire into their bellies, though seemingly superfluous are not really so. They have been added to point out that the fire which they swallow will, as it were, become a part of their bodies and continue as a constant source of burning.
a
4:3.
a
See 4:3.
493
Important Words:
یصلون (burn) is derived from صلی. They say صلی اللحم i.e. he roasted the meat. صلی الشیء means, he threw the thing into the fire to be burned. صلی النار means, he felt the burning heat of the fire, or he entered the fire and was burnt (Aqrab).
Commentary:
The words, into their bellies, in the clause, (they) only swallow fire into their bellies, though seemingly superfluous are not really so. They have been added to point out that the fire which they swallow will, as it were, become a part of their bodies and continue as a constant source of burning.
a
See 4:3.
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا
25:69, 70.
25:69, 70.
25:69-70.
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
c
25:69, 70.
a
25:69-70.
562
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
b
25:69, 70.
وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا
7:4.
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
7:4.
7:4.
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
d
7:4.
3
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
a
7:4.
582
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
a
7:4.
لِيَمِيزَ ٱللَّهُ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجْعَلَ ٱلْخَبِيثَ بَعْضَهُۥ عَلَىٰ بَعْضٍ فَيَرْكُمَهُۥ جَمِيعًا فَيَجْعَلَهُۥ فِى جَهَنَّمَ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
3:180.
3:180.
3:180.
Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel.
b
3:180.
b
3:180.
1126
Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel.
b
3:180.
وَٱلَّذِينَ كَسَبُوا۟ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةٍۭ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَآ أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ ٱلَّيْلِ مُظْلِمًا ۚ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
یعنی رنگ سخت سیاہ ہو جائے گا اور یوں معلوم ہوگا کہ رات چلتی آرہی ہے۔
42:41.
68:44; 75:25; 80:41, 42; 88:3, 4.
The verse embodies several important truths: (a) Whereas the reward of good is manifold (see preceding verse), the reward of evil is only the like thereof. (b) Those who break the laws of God cease to be inspired by high ideals and noble ambitions and become mere imitators of others, losing all initiative and never aspiring to be the leaders of men. (c) Having thus fallen and incurred the displeasure of God, they forfeit His succour. (d) The iniquities and transgressions of evil-doers cannot long remain hidden and sooner or later become exposed.
42:41.
68:44; 75:25; 80:41, 42; 88:3, 4.
Important Words:
عاصم (One who protects) is the active participle from عصم which means, he or it prevented or hindered; or he defended or protected or he or it preserved or kept. عصمه الله من المکروه means, God protected him from evil. اعتصم بالله means, he held fast to God. اعتصم means, he defended or preserved himself; or he refrained or abstained. عصمة means, protection from that which causes destruction of man; faculty of avoiding acts of disobedience with possession of power to commit them; inability to disobey. عصمة النکاح (plural عصم) means, the tie or bond of marriage. عاصم means, defender. The Quranic expression, لا عاصم الیوم من امر الله means, there is no defender this day from the decree of God; or there is no possessor of defence this day (Lane & Aqrab).
Commentary:
The verse embodies several important truths: (a) whereas the reward of good is manifold, the reward of evil is only the like thereof; (b) those who break the law of God cease to be inspired by high ideals and great ambitions. They become mere imitators of others, losing all initiative and never aspiring to be the leaders of men; (c) having thus fallen and incurred the displeasure of God, they forfeit His assistance, which is so necessary to raise them from the depths of degradation into which they sink; (d) the iniquities and transgressions of evildoers cannot long remain hidden but sooner or later become exposed and known to the world.
h
42:41.
i
68:44; 75:25; 80:41, 42; 88:3, 4.
1
یعنی رنگ سخت سیاہ ہو جائے گا اور یوں معلوم ہوگا کہ رات چلتی آرہی ہے۔
a
42:41.
b
68:44; 75:25; 80:41, 42; 88:3, 4.
1303
Important Words:
عاصم (One who protects) is the active participle from عصم which means, he or it prevented or hindered; or he defended or protected or he or it preserved or kept. عصمه الله من المکروه means, God protected him from evil. اعتصم بالله means, he held fast to God. اعتصم means, he defended or preserved himself; or he refrained or abstained. عصمة means, protection from that which causes destruction of man; faculty of avoiding acts of disobedience with possession of power to commit them; inability to disobey. عصمة النکاح (plural عصم) means, the tie or bond of marriage. عاصم means, defender. The Quranic expression, لا عاصم الیوم من امر الله means, there is no defender this day from the decree of God; or there is no possessor of defence this day (Lane & Aqrab).
Commentary:
The verse embodies several important truths: (a) whereas the reward of good is manifold, the reward of evil is only the like thereof; (b) those who break the law of God cease to be inspired by high ideals and great ambitions. They become mere imitators of others, losing all initiative and never aspiring to be the leaders of men; (c) having thus fallen and incurred the displeasure of God, they forfeit His assistance, which is so necessary to raise them from the depths of degradation into which they sink; (d) the iniquities and transgressions of evildoers cannot long remain hidden but sooner or later become exposed and known to the world.
a
42:41.
b
68:44; 75:25; 80:41, 42; 88:3, 4.
1256
The verse embodies several important truths: (a) Whereas the reward of good is manifold (see preceding verse), the reward of evil is only the like thereof. (b) Those who break the laws of God cease to be inspired by high ideals and noble ambitions and become mere imitators of others, losing all initiative and never aspiring to be the leaders of men. (c) Having thus fallen and incurred the displeasure of God, they forfeit His succour. (d) The iniquities and transgressions of evil-doers cannot long remain hidden and sooner or later become exposed.
أُو۟لَٰٓئِكَ ٱلَّذِينَ لَيْسَ لَهُمْ فِى ٱلْءَاخِرَةِ إِلَّا ٱلنَّارُ ۖ وَحَبِطَ مَا صَنَعُوا۟ فِيهَا وَبَٰطِلٌ مَّا كَانُوا۟ يَعْمَلُونَ
17:19.
یعنی آخرت کی زندگی میں۔
17:19.
17:19.
Commentary:
Disbelievers are here told that if they do not embrace Islam, they will of course not be deprived of worldly goods which they might have earned by the sweat of their brow, but they will surely remain deprived of God’s blessings.
The pronoun ھا (this) in فیھا (in this) may refer to either the present life mentioned in the previous verse or the Hereafter in the verse under comment. In the former case, the clause, that which they wrought in this life shall come to naught, would mean that, as they had been rewarded in the present life for the works which they did for this life, therefore these works would prove of no avail to disbelievers in the life to come. In the latter case, the clause would mean that, as their deeds for the present life were in accordance with the laws of God, therefore, they got their reward for them; but as the deeds which they did for the next life were in defiance of Divine laws, therefore they would do them no good and would fail to serve the purpose for which they were apparently meant.
c
17:19.
1
یعنی آخرت کی زندگی میں۔
b
17:19.
1398
Commentary:
Disbelievers are here told that if they do not embrace Islam, they will of course not be deprived of worldly goods which they might have earned by the sweat of their brow, but they will surely remain deprived of God’s blessings.
The pronoun ھا (this) in فیھا (in this) may refer to either the present life mentioned in the previous verse or the Hereafter in the verse under comment. In the former case, the clause, that which they wrought in this life shall come to naught, would mean that, as they had been rewarded in the present life for the works which they did for this life, therefore these works would prove of no avail to disbelievers in the life to come. In the latter case, the clause would mean that, as their deeds for the present life were in accordance with the laws of God, therefore, they got their reward for them; but as the deeds which they did for the next life were in defiance of Divine laws, therefore they would do them no good and would fail to serve the purpose for which they were apparently meant.
b
17:19.
فَأَمَّا ٱلَّذِينَ شَقُوا۟ فَفِى ٱلنَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ
21:101.
21:101.
Zafir means, the beginning of the cry of an ass and Shahiq is the ending thereof (Lane). The disbelievers have been likened in the verse to an ass which is a timid and stupid animal, signifying that they have not the courage of their convictions and do not benefit by knowledge.
21:101.
Important Words:
زفیر (sighing) is the noun-infinitive from زفر which means, he drew in his breath vehemently, so that his ribs became pushed out; or he drew in his breath to the utmost by reason of distress; or he sent forth his breath with a prolonged sound; he sighed or uttered a long sigh or sighed vehemently; or he groaned; or he breathed, raising his voice like one moaning or in grief. They say زفرت النار i.e. the fire made a sound by its burning or its fierce burning. زفر الحمار means, the ass brayed. زفیر means, the sound of drawing in of breath by reason of distress; sighing; beginning of the cry of an ass; the sound of burning fire (Lane & Aqrab).
شھیق (sobbing) is derived from شھق which means, it rose high or became high or elevated or lofty; or he (an ass) uttered the ending of his braying or the final sounds thereof. They say شھق الرجل i.e. the sound of weeping became reiterated in his chest. شھق الحمار means, the ass uttered the ending of his braying or the final sound thereof; the ass brayed. شھیق signifies, the ending or final part of the crying or braying of an ass, whereas زفیر signifies the beginning thereof. شھیق also signifies a high-sounding moaning; a cry of distress (Lane & Aqrab).
Commentary:
By using about disbelievers the words زفیر and شھیق which are particularly used for the braying of an ass, the verse compares them to this timid and stupid animal. A big load of books carried on the back of an ass, says the Quran (62:6), does not make him learned. So do those who are indifferent to truth remain destitute of true knowledge and spirituality even if they are crammed with book lore. Similarly, like an ass which, according to the Quran, is a timid animal (74:51, 52), disbelievers have not the courage of their conviction. They fail to accept the truth either because they refuse to derive any benefit from God-given knowledge or because they have not the courage to accept what they believe to be the truth. The words زفیر and شھیق also signify sighing and moaning by reason of distress.
b
21:101.
a
21:101.
1487
Important Words:
زفیر (sighing) is the noun-infinitive from زفر which means, he drew in his breath vehemently, so that his ribs became pushed out; or he drew in his breath to the utmost by reason of distress; or he sent forth his breath with a prolonged sound; he sighed or uttered a long sigh or sighed vehemently; or he groaned; or he breathed, raising his voice like one moaning or in grief. They say زفرت النار i.e. the fire made a sound by its burning or its fierce burning. زفر الحمار means, the ass brayed. زفیر means, the sound of drawing in of breath by reason of distress; sighing; beginning of the cry of an ass; the sound of burning fire (Lane & Aqrab).
شھیق (sobbing) is derived from شھق which means, it rose high or became high or elevated or lofty; or he (an ass) uttered the ending of his braying or the final sounds thereof. They say شھق الرجل i.e. the sound of weeping became reiterated in his chest. شھق الحمار means, the ass uttered the ending of his braying or the final sound thereof; the ass brayed. شھیق signifies, the ending or final part of the crying or braying of an ass, whereas زفیر signifies the beginning thereof. شھیق also signifies a high-sounding moaning; a cry of distress (Lane & Aqrab).
Commentary:
By using about disbelievers the words زفیر and شھیق which are particularly used for the braying of an ass, the verse compares them to this timid and stupid animal. A big load of books carried on the back of an ass, says the Quran (62:6), does not make him learned. So do those who are indifferent to truth remain destitute of true knowledge and spirituality even if they are crammed with book lore. Similarly, like an ass which, according to the Quran, is a timid animal (74:51, 52), disbelievers have not the courage of their conviction. They fail to accept the truth either because they refuse to derive any benefit from God-given knowledge or because they have not the courage to accept what they believe to be the truth. The words زفیر and شھیق also signify sighing and moaning by reason of distress.
b
21:101.
1349
Zafir means, the beginning of the cry of an ass and Shahiq is the ending thereof (Lane). The disbelievers have been likened in the verse to an ass which is a timid and stupid animal, signifying that they have not the courage of their convictions and do not benefit by knowledge.
وَٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۙ أُو۟لَٰٓئِكَ لَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ
2:28.
2:28.
2:28.
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
a
2:28.
a
2:28.
1637
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
d
2:28.
وَٱسْتَفْتَحُوا۟ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ
Commentary:
The expression, And they prayed for victory, may apply both to the Prophets and their opponents. The praying of the Prophets for God’s help and victory, after they had been vouchsafed definite Divine promises that they would succeed, in no way reflects on Divine promises or on the Prophets’ belief in the Divine origin of those promises. In fact, the Divine promise given to a Prophet about the final triumph of his cause does not mean that he should give up making necessary efforts for the success and triumph of his mission or soliciting Divine assistance. On the contrary, it becomes all the more incumbent on a Divine Messenger to do his best lest, through some lapse on the part of some of his followers or a weakening of his own efforts, the final victory may be delayed. That Muslims are enjoined to pray for the assistance of God even after definite and positive Divine promises of victory are given to them is clear from the Quran (3:195). Nor are these two things contradictory to each other. The Holy Prophet was given a clear promise of his triumphant return to Mecca (28:86), yet he continued to pray and work hard for the fulfilment of this Divine promise.
If, however, the words, they prayed for victory, be applied to disbelievers, they would mean that they sought by all means to win victory over the Prophets, but it was foolish on their part to do so, for those who oppose the Prophets of God never meet with success. Their prayers are doomed "to come to naught."
1670
Commentary:
The expression, And they prayed for victory, may apply both to the Prophets and their opponents. The praying of the Prophets for God’s help and victory, after they had been vouchsafed definite Divine promises that they would succeed, in no way reflects on Divine promises or on the Prophets’ belief in the Divine origin of those promises. In fact, the Divine promise given to a Prophet about the final triumph of his cause does not mean that he should give up making necessary efforts for the success and triumph of his mission or soliciting Divine assistance. On the contrary, it becomes all the more incumbent on a Divine Messenger to do his best lest, through some lapse on the part of some of his followers or a weakening of his own efforts, the final victory may be delayed. That Muslims are enjoined to pray for the assistance of God even after definite and positive Divine promises of victory are given to them is clear from the Quran (3:195). Nor are these two things contradictory to each other. The Holy Prophet was given a clear promise of his triumphant return to Mecca (28:86), yet he continued to pray and work hard for the fulfilment of this Divine promise.
If, however, the words, they prayed for victory, be applied to disbelievers, they would mean that they sought by all means to win victory over the Prophets, but it was foolish on their part to do so, for those who oppose the Prophets of God never meet with success. Their prayers are doomed "to come to naught."
مِّن وَرَآئِهِۦ جَهَنَّمُ وَيُسْقَىٰ مِن مَّآءٍ صَدِيدٍ
69:37; 78:25, 26.
69:37; 78:25, 26.
69:37; 78:25, 26.
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
c
69:37; 78:25, 26.
a
69:37; 78:25, 26.
1671
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
a
69:37; 78:25, 26.
فَٱدْخُلُوٓا۟ أَبْوَٰبَ جَهَنَّمَ خَٰلِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى ٱلْمُتَكَبِّرِينَ
39:73; 40:77.
39:73; 40:77.
39:73; 40:77.
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
d
39:73; 40:77.
c
39:73; 40:77.
1831
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
a
39:73; 40:77.
مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُۥ جَهَنَّمَ يَصْلَىٰهَا مَذْمُومًا مَّدْحُورًا
3:146; 42:21.
3:146; 42:21.
3:146; 42:21.
Important Words:
العاجلة (the present life) is the feminine of عاجل which is derived from عجل which means, he hastened, made haste or speed; he was or became hasty, quick or expeditious. عاجل means, present; ready, not delayed; and is the contrary of آجل which means, delayed, postponed, not present, future, etc. العاجلة signifies the present hour or time; the present abode, world, life or state of existence (Lane & Aqrab).
Commentary:
The verse admonishes us not to confine our efforts to the achievement of the paltry material benefits of this life, which are easy to get, and not to regard these gains as a mark of God’s grace and pleasure because people who are devoid of all Divine love and are even under the displeasure of God may also succeed in achieving material prosperity by making proper use of the material resources at their disposal. Such prosperity is never the result of God’s grace. Only that prosperity can be regarded as the result of God’s grace which is accompanied by spiritual advancement. True believers, therefore, should look more to lasting spiritual blessings though they may be late in coming.
c
3:146; 42:21.
a
3:146; 42:21.
1948
Important Words:
العاجلة (the present life) is the feminine of عاجل which is derived from عجل which means, he hastened, made haste or speed; he was or became hasty, quick or expeditious. عاجل means, present; ready, not delayed; and is the contrary of آجل which means, delayed, postponed, not present, future, etc. العاجلة signifies the present hour or time; the present abode, world, life or state of existence (Lane & Aqrab).
Commentary:
The verse admonishes us not to confine our efforts to the achievement of the paltry material benefits of this life, which are easy to get, and not to regard these gains as a mark of God’s grace and pleasure because people who are devoid of all Divine love and are even under the displeasure of God may also succeed in achieving material prosperity by making proper use of the material resources at their disposal. Such prosperity is never the result of God’s grace. Only that prosperity can be regarded as the result of God’s grace which is accompanied by spiritual advancement. True believers, therefore, should look more to lasting spiritual blessings though they may be late in coming.
b
3:146; 42:21.
وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا
39:72.
39:72.
Important Words:
ورداً (a herd of thirsty camels) means, coming to or arriving at water; water to which one comes to drink; turn of coming to water; a number of camels or a herd of thirsty camels; birds arriving at water. See also 11:99.
نسوق (We shall drive) is derived from ساق. They say ساق الابل i.e. he drove the camels. ساق الحدیث means, he continued the talk endlessly; he went on relating the narrative. سائق means, a driver; or one who drives from behind while قائد is one who guides—a general or a leader. The expression نسوق المجرمین الی جھنم ورداً means, We will drive the sinners like beasts who come to water to slake their thirst (Lane & Aqrab).
Commentary:
Here the word نسوق (We shall drive) has been used about the sinners and means that they will be driven to Hell against their wish. But this word has also been used in the Quran about the righteous believers (39:74). But in that verse the word has been used in the sense of being conducted or carried. If, however, in 39:74 the word were taken to have been used in the sense of driving, then it would apply to the beasts which the righteous will be riding to go to Paradise and thus the meaning would be that the beasts which the righteous will be riding will be driven to Paradise.
d
39:72.
a
39:72.
2226
Important Words:
ورداً (a herd of thirsty camels) means, coming to or arriving at water; water to which one comes to drink; turn of coming to water; a number of camels or a herd of thirsty camels; birds arriving at water. See also 11:99.
نسوق (We shall drive) is derived from ساق. They say ساق الابل i.e. he drove the camels. ساق الحدیث means, he continued the talk endlessly; he went on relating the narrative. سائق means, a driver; or one who drives from behind while قائد is one who guides—a general or a leader. The expression نسوق المجرمین الی جھنم ورداً means, We will drive the sinners like beasts who come to water to slake their thirst (Lane & Aqrab).
Commentary:
Here the word نسوق (We shall drive) has been used about the sinners and means that they will be driven to Hell against their wish. But this word has also been used in the Quran about the righteous believers (39:74). But in that verse the word has been used in the sense of being conducted or carried. If, however, in 39:74 the word were taken to have been used in the sense of driving, then it would apply to the beasts which the righteous will be riding to go to Paradise and thus the meaning would be that the beasts which the righteous will be riding will be driven to Paradise.
e
39:72.
1801
Al-Wird means, (a) coming to or arriving at water; (b) water to which one comes to drink; (c) the turn of coming to water; (d) the number of camels or the herd of thirsty camels (Aqrab). See also 11:99.
إِنَّهُۥ مَن يَأْتِ رَبَّهُۥ مُجْرِمًا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love, and they will be deprived of it. Or, the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
Commentary:
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love and they will be deprived of it. Or the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
2293
Commentary:
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love and they will be deprived of it. Or the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
1837
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love, and they will be deprived of it. Or, the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ
19:72.
اگلے جہان کی جہنم تو نظر نہیں آتی‘ لیکن اس آیت میں کفار پر حجت تمام کی گئی ہے اس لئے دوزخ سے مراد اس جگہ وہ ذلت ہے جو قرآن مجید کے نازل ہونے کے بعد ان کو پہنچنے والی تھی اور ایک لمبے عرصہ تک ان کے ساتھ لگی رہنی تھی۔ چنانچہ دنیا کی تاریخ اس پر شاہد ہے۔
19:72.
19:72.
Important Words:
حصب (fuel) is noun-infinitive from حصب (hasaba). They say حصبه i.e. he threw at him, or pelted him with pebbles. حصب به النارmeans, he threw it into the fire. حصب means, stones, pebbles, firewood or firewood prepared for fuel (Lane).
Commentary:
Compare this verse with 18:101:"And on that day We shall present Hell, face to face, to the disbelievers."
The words that which you worship refer both to the idols which the idolaters worship beside God (2:24) and to those persons who allow themselves to be worshipped as God (2:167, 168).
b
19:72.
3
اگلے جہان کی جہنم تو نظر نہیں آتی‘ لیکن اس آیت میں کفار پر حجت تمام کی گئی ہے اس لئے دوزخ سے مراد اس جگہ وہ ذلت ہے جو قرآن مجید کے نازل ہونے کے بعد ان کو پہنچنے والی تھی اور ایک لمبے عرصہ تک ان کے ساتھ لگی رہنی تھی۔ چنانچہ دنیا کی تاریخ اس پر شاہد ہے۔
b
19:72.
2425
Important Words:
حصب (fuel) is noun-infinitive from حصب (hasaba). They say حصبه i.e. he threw at him, or pelted him with pebbles. حصب به النارmeans, he threw it into the fire. حصب means, stones, pebbles, firewood or firewood prepared for fuel (Lane).
Commentary:
Compare this verse with 18:101:"And on that day We shall present Hell, face to face, to the disbelievers."
The words that which you worship refer both to the idols which the idolaters worship beside God (2:24) and to those persons who allow themselves to be worshipped as God (2:167, 168).
a
19:72.