Topic: Of Believers
View Aspects
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا
42:38; 53:33.
42:38; 53:33.
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
42:38; 53:33.
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
c
42:38; 53:33.
a
42:38; 53:33.
509
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
a
42:38; 53:33.
594
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
ٱلَّذِينَ يَتَّخِذُونَ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ ٱلْعِزَّةَ فَإِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا
f
3:29, 119; 4:145.
g
10:66; 35:11.
b
3:29, 119; 4:145.
c
10:66; 35:11.
603
Commentary:
The verse gives a most graphic and painful portrait of many present-day Muslims.
f
3:29, 119; 4:145.
g
10:66; 35:11.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَٱعْتَصَمُوا۟ بِهِۦ فَسَيُدْخِلُهُمْ فِى رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَٰطًا مُّسْتَقِيمًا
3:102; 4:147.
3:102; 4:147.
3:102; 4:147.
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
d
3:102; 4:147.
c
3:102; 4:147.
638
Commentary:
The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.
b
3:102; 4:147.
أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75.
8:75.
8:75.
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
a
8:75.
1095
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
2:219; 9:20; 61:12.
2:219; 9:20; 61:12.
2:219; 9:20; 61:12.
Commentary:
Two classes of believers have been commended here: firstly, those who, being persecuted, flee from a country where they are not free to follow their faith; secondly, those who give shelter to and help the immigrants. The Muslims of the former class are called Muhajirin (Refugees), while those of the second class are known as Ansar (Helpers). Both these classes have been called true believers, for both are active believers and make sacrifices for the cause of religion; and the verse promises them forgiveness and honourable provision. This also shows that those, who do not migrate from their homes where they do not enjoy religious freedom, and set worldly good above religion, do not have an "honourable provision," i.e. their worldly gains are not honourable in the sight of God. Similarly, the verse hints that those who help and give shelter to the immigrants will, in spite of freely spending on their needy brethren, find their possessions ever increasing, and God will continue to grant them honourable provision.
a
2:219; 9:20; 61:12.
a
2:219; 9:20; 61:12.
1162
Commentary:
Two classes of believers have been commended here: firstly, those who, being persecuted, flee from a country where they are not free to follow their faith; secondly, those who give shelter to and help the immigrants. The Muslims of the former class are called Muhajirin (Refugees), while those of the second class are known as Ansar (Helpers). Both these classes have been called true believers, for both are active believers and make sacrifices for the cause of religion; and the verse promises them forgiveness and honourable provision. This also shows that those, who do not migrate from their homes where they do not enjoy religious freedom, and set worldly good above religion, do not have an "honourable provision," i.e. their worldly gains are not honourable in the sight of God. Similarly, the verse hints that those who help and give shelter to the immigrants will, in spite of freely spending on their needy brethren, find their possessions ever increasing, and God will continue to grant them honourable provision.
a
2:219; 9:20; 61:12.
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓا۟ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ ۗ قَالَ ٱلْكَٰفِرُونَ إِنَّ هَٰذَا لَسَٰحِرٌ مُّبِينٌ
7:64, 70; 50:3.
7:64, 70; 50:3.
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
7:64, 70; 50:3
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
a
7:64, 70; 50:3
1278
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
1231
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
1231A
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَٰنِ وَفْدًا
39:74.
39:74.
39:74.
Important Words:
وفداً (honoured guests) is the plural of وافد which is active participle from وفد. They say وفد الی او علی السلطان i.e. he came to the king as an ambassador, envoy or messenger; or to convey gifts and ask aid; he went forth to the king (Aqrab & Lane).
Commentary:
This verse has provoked discussion as to whether the righteous will be assembled before God or will merely be admitted to Paradise. There seems to be no real difference between the two alternative senses, because Paradise is the House of God and going to Paradise is as good as going before God. The verse may also apply to two resurrections; the one in this world and the other in the next. Resurrection in the next world will both be individual and collective. Immediately after its departure from the physical body the human soul begins to taste of the fruits of the works, good or bad, a man might have done in this world. This state of the soul is known by its individual resurrection in which its experience of the reward or punishment, as the case may be, of the next life is partial and incomplete. The Resurrection on the Last Day, however, will be collective when the whole of mankind will be brought before God’s Judgement Seat. Then the realization by the soul of its state of bliss or punishment will be complete. That will be the final Resurrection. The significance of the verse as is clear from many sayings of the Holy Prophet, is that there will be great confusion and bewilderment on the Day of Resurrection. But immediately after the initial shock the righteous will regain their composure and peace of mind and will be honoured with the gift of God’s favours and blessings.
c
39:74.
a
39:74.
2225
Important Words:
وفداً (honoured guests) is the plural of وافد which is active participle from وفد. They say وفد الی او علی السلطان i.e. he came to the king as an ambassador, envoy or messenger; or to convey gifts and ask aid; he went forth to the king (Aqrab & Lane).
Commentary:
This verse has provoked discussion as to whether the righteous will be assembled before God or will merely be admitted to Paradise. There seems to be no real difference between the two alternative senses, because Paradise is the House of God and going to Paradise is as good as going before God. The verse may also apply to two resurrections; the one in this world and the other in the next. Resurrection in the next world will both be individual and collective. Immediately after its departure from the physical body the human soul begins to taste of the fruits of the works, good or bad, a man might have done in this world. This state of the soul is known by its individual resurrection in which its experience of the reward or punishment, as the case may be, of the next life is partial and incomplete. The Resurrection on the Last Day, however, will be collective when the whole of mankind will be brought before God’s Judgement Seat. Then the realization by the soul of its state of bliss or punishment will be complete. That will be the final Resurrection. The significance of the verse as is clear from many sayings of the Holy Prophet, is that there will be great confusion and bewilderment on the Day of Resurrection. But immediately after the initial shock the righteous will regain their composure and peace of mind and will be honoured with the gift of God’s favours and blessings.
d
39:74.
فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75; 24:27; 34:5.
8:75; 24:27; 34:5.
8:75; 24:27; 34:5.
Important Words:
کریم (excellent) is derived from کرم which means, it was or became highly esteemed or prized or valued, excellent, precious or rare. کرمت ارضه means, his land became productive or fertile. کرائم المال are such as are held in high estimation; precious or excellent of cattle or other possessions; the choicest or best thereof. کریم which is contrary of لئیم, means, generous; liberal; honourable; noble, high-born (Lane & Aqrab).
Commentary:
The words "honourable provision," cover both physical and spiritual sustenance.
c
8:75; 24:27; 34:5.
b
8:75; 24:27; 34:5.
2480
Important Words:
کریم (excellent) is derived from کرم which means, it was or became highly esteemed or prized or valued, excellent, precious or rare. کرمت ارضه means, his land became productive or fertile. کرائم المال are such as are held in high estimation; precious or excellent of cattle or other possessions; the choicest or best thereof. کریم which is contrary of لئیم, means, generous; liberal; honourable; noble, high-born (Lane & Aqrab).
Commentary:
The words "honourable provision," cover both physical and spiritual sustenance.
b
8:75; 24:27; 34:5.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَهُمْ فِى رَوْضَةٍ يُحْبَرُونَ
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
Important Words:
یحبرون (they will be honoured and made happy) is formed from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. أحبرت الارض means, the herbage of the earth grew large. حبرہ means, he or it made him happy, joyful or glad; it affected him with happiness that made his face shine; he treated him with honour or with extraordinary honour (Lane & Aqrab).
Commentary:
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacles of spiritual and material glory and eminence is writ large on the face of history.
b
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
992
由于伊斯兰教的教导, 阿拉伯人如何从衰落的最低层升到精神和物质的光荣最高峰, 并在历史上大书特书他们的显赫地位。
a
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
3000
Important Words:
یحبرون (they will be honoured and made happy) is formed from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. أحبرت الارض means, the herbage of the earth grew large. حبرہ means, he or it made him happy, joyful or glad; it affected him with happiness that made his face shine; he treated him with honour or with extraordinary honour (Lane & Aqrab).
Commentary:
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacles of spiritual and material glory and eminence is writ large on the face of history.
b
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
2275
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.
يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
1280
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
2
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
3851
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
2796
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
2797
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
إِنَّ ٱلْمُصَّدِّقِينَ وَٱلْمُصَّدِّقَٰتِ وَأَقْرَضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَٰعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ
2:246.
2:246.
2:246; 30:40.
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
d
2:246.
b
2:246; 30:40.
4161
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
b
2:246.
وَٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ
أُو۟لَٰٓئِكَ فِى جَنَّٰتٍ مُّكْرَمُونَ
18:108; 23:12.
18:108; 23:12.
18:108; 23:12.
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
e
18:108; 23:12.
e
18:108; 23:12.
4380
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
c
18:108; 23:12.
فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ
17:84.
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
17:84.
d
17:84.
1684
安拉施惠于人, 有时是考验他的气质;有时是酬答他的善举。同样, 有时让他陷入困难之中, 以便按照他的功过试验他, 惩奖他。但人天生如斯, 当他安逸富足的时候, 就以为是自己的劳动成果和才智出众 («古兰经»: 28:79); 而当他遭到不幸的时候, 他便归咎于安拉。
c
17:84.
a
17:84.
3338
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
كَلَّا ۖ بَل لَّا تُكْرِمُونَ ٱلْيَتِيمَ
107:3.
107:3.
107:3.
b
107:3.
a
107:3.
c
107:3.