Topic: Idolators
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وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِى وَلِأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ
2:145, 150.
5:4.
5:4; 12:7.
这话的意思是, 夺下麦加, 安拉对穆斯林的恩惠就可完全了, 因为这意味着对全阿拉伯半岛的征服,从而使数千人成为伊斯兰教信者。这一结果充分地证明了上述预言; 因为征服麦加之后很快就有千万阿拉伯人皈依伊斯兰教。为什么征服麦加之后接着就有阿拉伯人普遍参加伊斯兰教, 另一原因是, 尽管阿拉伯人不信奉启示经书, 可是伊布拉欣的预言是他们 (阿拉伯人) 所知道的, 这个预言是:麦加不会被任何假先知的追随者征服, 而任何企图征服它的人会遭到毁灭。就在最近, 他们从阿比西尼亚侵略者阿布拉哈及其强大军队的不可思议地毁灭, 就看到了这预言实现的显著证明。
穆斯林还有责任不得忽视征服麦加的这一最高目标。
“以免人们再有反对你们的议论。” 这句话的意思是指, 如果穆斯林不能征服麦加, 伊斯兰教的敌人会很合理地提出异议, 说穆圣没有完成伊布拉欣的祈祷 (2:130), 因此他不能自称为主许的先知。而且, 穆斯林受命在祈祷时把脸转向的禁寺在异教的麦加人控制下是充满着偶像的。假如这些偶像依然留在天房内的话, 穆斯林会受到崇拜偶像的指责。如果在原来只拜一个安拉的禁寺内清除了偶像的话, 这种反对意见就会得到有效的答复了。因此在以天房取代耶路撒冷的圣寺作为朝向的指令之后, 接着而来的自然是征服麦加的命令。
اس جگہ عام مسلمانوں کا ذکر ہے جو لڑائی کے دائرہ سے باہر تھے اور انہیں کہا گیا ہے کہ جو مسلمان جہاد میں پھنس گئے ہیں ان کا کام یہ ہے کہ جہاں سے بھی لڑائی کے لئے نکلیں فتحِ بیت اللہ کو اپنا مطمحِ نظر بنائیں اور وہ مسلمان جو دائرۂِ جنگ سے باہر ہیں ان کا کام یہ ہے کہ وہ خانہ کعبہ کی طرف منہ کرکے نماز پڑھا کریں اور ہمیشہ اپنی توجہ اور دعائیں اس بارہ میں جاری رکھیں کہ خداتعالیٰ بیت اللہ کو پھر ہمارے سپرد کر دے۔
یعنی اگر تم مکہ فتح نہیں کرو گے تو دشمن کا تم پر الزام رہے گا۔ لیکن اگر محمد رسول اللہ صلی اللہ علیہ وسلم اپنی جنگوں کا رخ فتح بیت اللہ کی طرف رکھیں گے اور دوسرے مسلمان بھی نمازوں اور دعاؤں میں اس کا خیال رکھیں گے تو بیت اللہ فتح ہو جائے گا اور کفار اور یہود کا مسلمانوں پر کوئی الزام نہیں رہے گا۔
2:145, 150.
5:4.
5:4; 12:7.
The Muslims were also enjoined never to lose sight of the supreme objective of conquering Mecca.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam that the Holy Prophet had not fulfilled the prayer of Abraham (2:130), and, therefore, he could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces in Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had remained in the Ka‘bah, the Muslims would have been accused of worshipping them. This objection could only be effectively answered if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple of Jerusalem as the Qiblah was naturally followed by the injunction about the conquest of Mecca.
The words mean that with the taking of Mecca God’s favour on the Muslims would become complete, for it would mean the subjugation of all Arabia and the entering of thousands of men into the fold of Islam. The result amply justified the above prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction, was known to them. They had only recently seen a remarkable illustration of the fulfilment of that prophecy in the miraculous destruction of the Abyssinian invader, Abraha, and his powerful army.
2:145, 150.
5:4.
5:4; 12:7.
Commentary:
The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.
The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.
It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.
Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.
In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.
b
2:145, 150.
c
5:4.
d
5:4; 12:7.
100
这话的意思是, 夺下麦加, 安拉对穆斯林的恩惠就可完全了, 因为这意味着对全阿拉伯半岛的征服,从而使数千人成为伊斯兰教信者。这一结果充分地证明了上述预言; 因为征服麦加之后很快就有千万阿拉伯人皈依伊斯兰教。为什么征服麦加之后接着就有阿拉伯人普遍参加伊斯兰教, 另一原因是, 尽管阿拉伯人不信奉启示经书, 可是伊布拉欣的预言是他们 (阿拉伯人) 所知道的, 这个预言是:麦加不会被任何假先知的追随者征服, 而任何企图征服它的人会遭到毁灭。就在最近, 他们从阿比西尼亚侵略者阿布拉哈及其强大军队的不可思议地毁灭, 就看到了这预言实现的显著证明。
98
穆斯林还有责任不得忽视征服麦加的这一最高目标。
99
“以免人们再有反对你们的议论。” 这句话的意思是指, 如果穆斯林不能征服麦加, 伊斯兰教的敌人会很合理地提出异议, 说穆圣没有完成伊布拉欣的祈祷 (2:130), 因此他不能自称为主许的先知。而且, 穆斯林受命在祈祷时把脸转向的禁寺在异教的麦加人控制下是充满着偶像的。假如这些偶像依然留在天房内的话, 穆斯林会受到崇拜偶像的指责。如果在原来只拜一个安拉的禁寺内清除了偶像的话, 这种反对意见就会得到有效的答复了。因此在以天房取代耶路撒冷的圣寺作为朝向的指令之后, 接着而来的自然是征服麦加的命令。
2
اس جگہ عام مسلمانوں کا ذکر ہے جو لڑائی کے دائرہ سے باہر تھے اور انہیں کہا گیا ہے کہ جو مسلمان جہاد میں پھنس گئے ہیں ان کا کام یہ ہے کہ جہاں سے بھی لڑائی کے لئے نکلیں فتحِ بیت اللہ کو اپنا مطمحِ نظر بنائیں اور وہ مسلمان جو دائرۂِ جنگ سے باہر ہیں ان کا کام یہ ہے کہ وہ خانہ کعبہ کی طرف منہ کرکے نماز پڑھا کریں اور ہمیشہ اپنی توجہ اور دعائیں اس بارہ میں جاری رکھیں کہ خداتعالیٰ بیت اللہ کو پھر ہمارے سپرد کر دے۔
3
یعنی اگر تم مکہ فتح نہیں کرو گے تو دشمن کا تم پر الزام رہے گا۔ لیکن اگر محمد رسول اللہ صلی اللہ علیہ وسلم اپنی جنگوں کا رخ فتح بیت اللہ کی طرف رکھیں گے اور دوسرے مسلمان بھی نمازوں اور دعاؤں میں اس کا خیال رکھیں گے تو بیت اللہ فتح ہو جائے گا اور کفار اور یہود کا مسلمانوں پر کوئی الزام نہیں رہے گا۔
a
2:145, 150.
b
5:4.
c
5:4; 12:7.
157
Commentary:
The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.
The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.
It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.
Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.
In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.
a
2:145, 150.
b
5:4.
c
5:4; 12:7.
174
The Muslims were also enjoined never to lose sight of the supreme objective of conquering Mecca.
175
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam that the Holy Prophet had not fulfilled the prayer of Abraham (2:130), and, therefore, he could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces in Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had remained in the Ka‘bah, the Muslims would have been accused of worshipping them. This objection could only be effectively answered if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple of Jerusalem as the Qiblah was naturally followed by the injunction about the conquest of Mecca.
176
The words mean that with the taking of Mecca God’s favour on the Muslims would become complete, for it would mean the subjugation of all Arabia and the entering of thousands of men into the fold of Islam. The result amply justified the above prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction, was known to them. They had only recently seen a remarkable illustration of the fulfilment of that prophecy in the miraculous destruction of the Abyssinian invader, Abraha, and his powerful army.
وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ ٱللَّهِ ۖ وَٱلَّذِينَ ءَامَنُوٓا۟ أَشَدُّ حُبًّا لِّلَّهِ ۗ وَلَوْ يَرَى ٱلَّذِينَ ظَلَمُوٓا۟ إِذْ يَرَوْنَ ٱلْعَذَابَ أَنَّ ٱلْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلْعَذَابِ
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
109
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
172
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
189
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
190
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
إِذْ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُوا۟ مِنَ ٱلَّذِينَ ٱتَّبَعُوا۟ وَرَأَوُا۟ ٱلْعَذَابَ وَتَقَطَّعَتْ بِهِمُ ٱلْأَسْبَابُ
28:64, 65; 34:33, 34.
28:64, 65; 34:33, 34.
The verse constitutes a stern warning to those who blindly follow their leaders and, being led astray by them, reject God’s Messengers.
28:64, 65; 34:33, 34.
Important Words:
تبرأ (disown) is derived from بری. They say بری من العیب او الدین i.e. he became free from defect or got clear of debt. بارأ شریکهmeans, he became separated from his partner. تبرأ من فلان means, he separated from such a one; he got clear of him; he declared to have no connection with him; he renounced or disowned him (Aqrab).
اسباب (ties) is the plural of سبب which signifies: (1) a tie or a rope; (2) a means which helps a person to reach his destination; (3) a way or a path, leading to something; (4) love or relationship (Aqrab).
Commentary:
This verse vividly describes the scene when those guilty of idolatry will be called to account for their evil beliefs and practices. They will look to their leaders for help and guidance, but the latter will disown them and all ties of love and kinship between them will be cut asunder and all supports and all means of rescue will be lost. The verse is a stern warning to those who blindly follow their leaders and, being misled by them, reject God’s Messengers.
a
28:64, 65; 34:33, 34.
a
28:64, 65; 34:33, 34.
173
Important Words:
تبرأ (disown) is derived from بری. They say بری من العیب او الدین i.e. he became free from defect or got clear of debt. بارأ شریکهmeans, he became separated from his partner. تبرأ من فلان means, he separated from such a one; he got clear of him; he declared to have no connection with him; he renounced or disowned him (Aqrab).
اسباب (ties) is the plural of سبب which signifies: (1) a tie or a rope; (2) a means which helps a person to reach his destination; (3) a way or a path, leading to something; (4) love or relationship (Aqrab).
Commentary:
This verse vividly describes the scene when those guilty of idolatry will be called to account for their evil beliefs and practices. They will look to their leaders for help and guidance, but the latter will disown them and all ties of love and kinship between them will be cut asunder and all supports and all means of rescue will be lost. The verse is a stern warning to those who blindly follow their leaders and, being misled by them, reject God’s Messengers.
a
28:64, 65; 34:33, 34.
191
The verse constitutes a stern warning to those who blindly follow their leaders and, being led astray by them, reject God’s Messengers.
وَقَالَ ٱلَّذِينَ ٱتَّبَعُوا۟ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا۟ مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعْمَٰلَهُمْ حَسَرَٰتٍ عَلَيْهِمْ ۖ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ
23:100; 26:103.
اَرٰی بعض دفعہ اَعْلَمَ کے معنوں میں آتا ہے یعنی بتائے گا۔ خبر دے گا۔ واقف کرے گا اور اس کے تین مفعول ہوتے ہیں۔ ترجمہ میں یہی معنے لئے گئے ہیں کیونکہ یہاں تین مفعول ہیں۔
23:100; 26:103.
23:100; 26:103.
Important Words:
کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).
حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).
Commentary:
Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.
The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.
b
23:100; 26:103.
1
اَرٰی بعض دفعہ اَعْلَمَ کے معنوں میں آتا ہے یعنی بتائے گا۔ خبر دے گا۔ واقف کرے گا اور اس کے تین مفعول ہوتے ہیں۔ ترجمہ میں یہی معنے لئے گئے ہیں کیونکہ یہاں تین مفعول ہیں۔
b
23:100; 26:103.
174
Important Words:
کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).
حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).
Commentary:
Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.
The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.
b
23:100; 26:103.
أَلَمْ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبْرَٰهِۦمَ فِى رَبِّهِۦٓ أَنْ ءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ إِذْ قَالَ إِبْرَٰهِۦمُ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ ۖ قَالَ إِبْرَٰهِۦمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ فَبُهِتَ ٱلَّذِى كَفَرَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
3:157; 9:116; 40:69; 57:3.
اَنْ اٰ تَاہُ اللّٰہُ الْمُلْکَ میں ہ کی ضمیر کو ترجمہ میں بحث کرنے والے کی طرف پھیرا گیا ہے۔ لیکن جائز ہے کہ یہ ضمیر ابراہیمؑ کی طرف پھرتی ہو۔ اس صورت میں یہ معنے ہوں گے کہ وہ ابراہیم ؑ سے اس حسد کی وجہ سے بحث کرنے لگ گیا کہ ابراہیم ؑ کو کیوں اللہ نے روحانی بادشاہت عطا فرمائی ہے۔
حَآجَّہٗ: خَاصَمَہٗ (اقرب) اس سے بحث کرنے لگ گیا۔ اصل معنے حُجَّۃٌ کے اس دلیل کے ہیں جس سے انسان دوسرے پر غالب آجائے۔ لیکن باب مفاعلہ میں آکر اس کے معنے خالص بحث کرنے کے بھی ہو جاتے ہیں۔
مفسرین کہتے ہیں کہ حضرت ابراہیم علیہ السلام نے اپنی کمزوری دیکھ کر بحث کا پہلو بدلا۔ لیکن یہ بات درست نہیں۔ اصل بات یہ ہے کہ حضرت ابراہیم علیہ السلام کی قوم ستارہ پرست تھی اور وہ سمجھتے تھے کہ تمام مخلوق کی زندگی اور موت سورج کے ساتھ تعلق رکھتی ہے۔ جب مباحثین نے ضد اختیار کی تو حضرت ابراہیم علیہ السلام نے کہا کہ تیرے اختیار والی موت اور زندگی میری دلیل میں مرادنہ تھی‘ میری مراد یہ تھی کہ دنیا میں حیات و ممات کا جو سلسلہ جاری ہے یہ خدا کے اختیار میں ہے جس کے متعلق تیرا یہ عقیدہ ہے کہ وہ سورج کے اختیار میں ہے۔ پس اگر واقعہ میں تو وہی خدا ہے جس کے ہاتھ میں موت و حیات کا
3:157; 9:116; 40:69; 57:3.
Abraham was a great iconoclast. His people worshipped the sun and the stars, their chief god being Merodach (Madruk), originally the god of the morning and the spring sun (Enc. Bib. & Enc. Rel. Eth.ii.p.296). They believed that all life depended on the sun. Abraham very wisely asked the infidel that if he, as he claimed, controlled life and death, then let him reverse the course of the sun on which all life depended. He was in a fix. He could not say that he could not accept Abraham’s challenge to bring the sun from the West to the East, for that would have demolished his claim of being the controller of life and death, and if he had said that he could do so, it meant that he claimed to exercise control over the sun which would have been a great blasphemy in the eyes of his people who worshipped the sun. Thus he was completely confounded and did not know what to say.
3:157; 9:116; 40:69; 57:3.
Commentary:
The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.
An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.
Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).
Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.
e
3:157; 9:116; 40:69; 57:3.
1
اَنْ اٰ تَاہُ اللّٰہُ الْمُلْکَ میں ہ کی ضمیر کو ترجمہ میں بحث کرنے والے کی طرف پھیرا گیا ہے۔ لیکن جائز ہے کہ یہ ضمیر ابراہیمؑ کی طرف پھرتی ہو۔ اس صورت میں یہ معنے ہوں گے کہ وہ ابراہیم ؑ سے اس حسد کی وجہ سے بحث کرنے لگ گیا کہ ابراہیم ؑ کو کیوں اللہ نے روحانی بادشاہت عطا فرمائی ہے۔
2
حَآجَّہٗ: خَاصَمَہٗ (اقرب) اس سے بحث کرنے لگ گیا۔ اصل معنے حُجَّۃٌ کے اس دلیل کے ہیں جس سے انسان دوسرے پر غالب آجائے۔ لیکن باب مفاعلہ میں آکر اس کے معنے خالص بحث کرنے کے بھی ہو جاتے ہیں۔
3
مفسرین کہتے ہیں کہ حضرت ابراہیم علیہ السلام نے اپنی کمزوری دیکھ کر بحث کا پہلو بدلا۔ لیکن یہ بات درست نہیں۔ اصل بات یہ ہے کہ حضرت ابراہیم علیہ السلام کی قوم ستارہ پرست تھی اور وہ سمجھتے تھے کہ تمام مخلوق کی زندگی اور موت سورج کے ساتھ تعلق رکھتی ہے۔ جب مباحثین نے ضد اختیار کی تو حضرت ابراہیم علیہ السلام نے کہا کہ تیرے اختیار والی موت اور زندگی میری دلیل میں مرادنہ تھی‘ میری مراد یہ تھی کہ دنیا میں حیات و ممات کا جو سلسلہ جاری ہے یہ خدا کے اختیار میں ہے جس کے متعلق تیرا یہ عقیدہ ہے کہ وہ سورج کے اختیار میں ہے۔ پس اگر واقعہ میں تو وہی خدا ہے جس کے ہاتھ میں موت و حیات کا
d
3:157; 9:116; 40:69; 57:3.
265
Commentary:
The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.
An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.
Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).
Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.
a
3:157; 9:116; 40:69; 57:3.
321
Abraham was a great iconoclast. His people worshipped the sun and the stars, their chief god being Merodach (Madruk), originally the god of the morning and the spring sun (Enc. Bib. & Enc. Rel. Eth.ii.p.296). They believed that all life depended on the sun. Abraham very wisely asked the infidel that if he, as he claimed, controlled life and death, then let him reverse the course of the sun on which all life depended. He was in a fix. He could not say that he could not accept Abraham’s challenge to bring the sun from the West to the East, for that would have demolished his claim of being the controller of life and death, and if he had said that he could do so, it meant that he claimed to exercise control over the sun which would have been a great blasphemy in the eyes of his people who worshipped the sun. Thus he was completely confounded and did not know what to say.
سَنُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ بِمَآ أَشْرَكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا ۖ وَمَأْوَىٰهُمُ ٱلنَّارُ ۚ وَبِئْسَ مَثْوَى ٱلظَّٰلِمِينَ
8:13; 59:3.
8:13; 59:3.
Idolatry springs from superstition and fear; and one possessed of superstition and fear can never be truly brave.
8:13; 59:3.
Commentary:
The words, because they associate partners with Allah, signify that he who associates gods with Allah can never be truly brave, for he lacks complete devotion to anyone. It is only complete devotion that can inspire a person to make sacrifices. As a believer is completely devoted to the One God, therefore, he is ever ready to make every kind of sacrifice in His cause.
Moreover, it is through lack of perseverance that idolaters go from one god to another, and perseverance is an essential concomitant of bravery. Where there is no perseverance, there is no bravery. Again, idolaters are rebels in setting up gods with Allah and a rebel’s heart is never at rest; and a heart that is not at ease cannot be brave. Yet again, polytheism springs from superstitious fear and one possessed of that sort of fear can never be truly brave.
It should, however, be remembered that it is only relative bravery that is meant here; otherwise, even among idolaters and polytheists, there are men who possess bravery and courage, but their courage and bravery is inferior to that of true believers who put faith in One God and believe in His great powers and in the life after death.
b
8:13; 59:3.
c
8:13; 59:3.
434
Commentary:
The words, because they associate partners with Allah, signify that he who associates gods with Allah can never be truly brave, for he lacks complete devotion to anyone. It is only complete devotion that can inspire a person to make sacrifices. As a believer is completely devoted to the One God, therefore, he is ever ready to make every kind of sacrifice in His cause.
Moreover, it is through lack of perseverance that idolaters go from one god to another, and perseverance is an essential concomitant of bravery. Where there is no perseverance, there is no bravery. Again, idolaters are rebels in setting up gods with Allah and a rebel’s heart is never at rest; and a heart that is not at ease cannot be brave. Yet again, polytheism springs from superstitious fear and one possessed of that sort of fear can never be truly brave.
It should, however, be remembered that it is only relative bravery that is meant here; otherwise, even among idolaters and polytheists, there are men who possess bravery and courage, but their courage and bravery is inferior to that of true believers who put faith in One God and believe in His great powers and in the life after death.
d
8:13; 59:3.
498
Idolatry springs from superstition and fear; and one possessed of superstition and fear can never be truly brave.
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا
4:117.
4:117.
Shirk which is tantamount to treason in spiritual terminology extends to loving or trusting a thing or a being as one should love or trust God. The verse only relates to the time after death, i.e. one who dies in a state of Shirk will not be forgiven.
4:117.
Important Words:
یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.
Commentary:
The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.
The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.
a
4:117.
a
4:117.
523
Important Words:
یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.
Commentary:
The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.
The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.
a
4:117.
615
Shirk which is tantamount to treason in spiritual terminology extends to loving or trusting a thing or a being as one should love or trust God. The verse only relates to the time after death, i.e. one who dies in a state of Shirk will not be forgiven.
قُلْ أَىُّ شَىْءٍ أَكْبَرُ شَهَٰدَةً ۖ قُلِ ٱللَّهُ ۖ شَهِيدٌۢ بَيْنِى وَبَيْنَكُمْ ۚ وَأُوحِىَ إِلَىَّ هَٰذَا ٱلْقُرْءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ ۚ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخْرَىٰ ۚ قُل لَّآ أَشْهَدُ ۚ قُلْ إِنَّمَا هُوَ إِلَٰهٌ وَٰحِدٌ وَإِنَّنِى بَرِىٓءٌ مِّمَّا تُشْرِكُونَ
4:167; 13:44; 29:53.
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
4:167; 13:44; 29:53.
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
4:167; 13:44; 29:53.
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
g
4:167; 13:44; 29:53.
419
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
a
4:167; 13:44; 29:53.
767
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
d
4:167; 13:44; 29:53.
833
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوٓا۟ أَيْنَ شُرَكَآؤُكُمُ ٱلَّذِينَ كُنتُمْ تَزْعُمُونَ
10:39.
10:29.
Commentary:
The verb تزعمون (you used to assert) has always been used in the Quran with regard to falsehood. It signifies an assertion of which one is not sure. Thus کنتم تزعمون (you used to assert) would mean, "you asserted with your tongues, while you had doubts in your minds".
c
10:39.
a
10:29.
770
Commentary:
The verb تزعمون (you used to assert) has always been used in the Quran with regard to falsehood. It signifies an assertion of which one is not sure. Thus کنتم تزعمون (you used to assert) would mean, "you asserted with your tongues, while you had doubts in your minds".
c
10:39.
836
You asserted, claimed, or spoke of.
ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّآ أَن قَالُوا۟ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ
多神教徒 (们) 的这一否认, 将是真正承认他们是孤立无援的, 而且是祈求安拉仁慈的一种形式。
This denial on the part of idolaters will really be a confession of their helplessness and a form of petition for Divine mercy.
Commentary:
The verse means that on the Day of Judgement all the mischief which disbelievers worked in their life on earth will end and nothing will be left to them save to deny their having ever attributed partners to God. This denial will really be a confession of their helplessness and a form of petition for Divine mercy.
422
多神教徒 (们) 的这一否认, 将是真正承认他们是孤立无援的, 而且是祈求安拉仁慈的一种形式。
771
Commentary:
The verse means that on the Day of Judgement all the mischief which disbelievers worked in their life on earth will end and nothing will be left to them save to deny their having ever attributed partners to God. This denial will really be a confession of their helplessness and a form of petition for Divine mercy.
837
This denial on the part of idolaters will really be a confession of their helplessness and a form of petition for Divine mercy.
ٱنظُرْ كَيْفَ كَذَبُوا۟ عَلَىٰٓ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
7:54; 11:22.
7:54; 11:22.
7:54; 11:22.
Commentary:
The words, they lie against themselves, mean that by denying that they ascribed co-partners to God they will utter a lie which will prove their guilt. By making this statement they will, in other words, admit that ascribing co-partners to God is an evil deed. Thus their very denial will be a confession of their guilt.
The words, see how, express astonishment at the way in which they, while trying to deny the charge, will be led into a confession of guilt.
a
7:54; 11:22.
b
7:54; 11:22.
772
Commentary:
The words, they lie against themselves, mean that by denying that they ascribed co-partners to God they will utter a lie which will prove their guilt. By making this statement they will, in other words, admit that ascribing co-partners to God is an evil deed. Thus their very denial will be a confession of their guilt.
The words, see how, express astonishment at the way in which they, while trying to deny the charge, will be led into a confession of guilt.
a
7:54; 11:22.
بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِن شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ
10:23, 24.
10:23, 24.
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
10:23-24.
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
e
10:23, 24.
a
10:23-24.
788
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
a
10:23, 24.
848
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
قُلْ أَنَدْعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰٓ أَعْقَابِنَا بَعْدَ إِذْ هَدَىٰنَا ٱللَّهُ كَٱلَّذِى ٱسْتَهْوَتْهُ ٱلشَّيَٰطِينُ فِى ٱلْأَرْضِ حَيْرَانَ لَهُۥٓ أَصْحَٰبٌ يَدْعُونَهُۥٓ إِلَى ٱلْهُدَى ٱئْتِنَا ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ ٱلْعَٰلَمِينَ
21:67; 22:78.
21:67; 22:78.
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
21:67; 22:74.
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
d
21:67; 22:78.
a
21:67; 22:74.
817
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
a
21:67; 22:78.
862
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
فَلَمَّا جَنَّ عَلَيْهِ ٱلَّيْلُ رَءَا كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّى ۖ فَلَمَّآ أَفَلَ قَالَ لَآ أُحِبُّ ٱلْءَافِلِينَ
Important Words:
جن (darkened) means, it covered up. They say جن اللیل الشیء or جن اللیل علی الشیء i.e. the night covered the thing up; or the night threw its covering of darkness over the thing. جن اللیل means, the night grew dark. See also 2:26 & 6:129.
Commentary:
See collective note under 6:80 below.
822
Important Words:
جن (darkened) means, it covered up. They say جن اللیل الشیء or جن اللیل علی الشیء i.e. the night covered the thing up; or the night threw its covering of darkness over the thing. جن اللیل means, the night grew dark. See also 2:26 & 6:129.
Commentary:
See collective note under 6:80 below.
فَلَمَّا رَءَا ٱلْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّى ۖ فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِى رَبِّى لَأَكُونَنَّ مِنَ ٱلْقَوْمِ ٱلضَّآلِّينَ
درحقیقت مفہوم یہ ہے کہ ہر سیّارہ کو دیکھ کر ابراہیمؑ نے اس کے خدا ہونے سے انکار کیا۔ چنانچہ آیت میں صاف لکھا ہے کہ اگر خداتعالیٰ مجھے پہلے سے ہدایت نہ دیتا تو میں گمراہ ہو جاتا۔ پس اس آیت نے شرک کا خیال آنے کی بھی نفی کر دی ہے اور ثابت کر دیا ہے کہ ابراہیمؑ کا کلام طنزیہ کلام تھا۔
Commentary:
See collective note under 6:80 below.
1
درحقیقت مفہوم یہ ہے کہ ہر سیّارہ کو دیکھ کر ابراہیمؑ نے اس کے خدا ہونے سے انکار کیا۔ چنانچہ آیت میں صاف لکھا ہے کہ اگر خداتعالیٰ مجھے پہلے سے ہدایت نہ دیتا تو میں گمراہ ہو جاتا۔ پس اس آیت نے شرک کا خیال آنے کی بھی نفی کر دی ہے اور ثابت کر دیا ہے کہ ابراہیمؑ کا کلام طنزیہ کلام تھا۔
823
Commentary:
See collective note under 6:80 below.
فَلَمَّا رَءَا ٱلشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّى هَٰذَآ أَكْبَرُ ۖ فَلَمَّآ أَفَلَتْ قَالَ يَٰقَوْمِ إِنِّى بَرِىٓءٌ مِّمَّا تُشْرِكُونَ
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
Commentary:
See collective note under 6:80 below.
433
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
824
Commentary:
See collective note under 6:80 below.
866
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ حَنِيفًا ۖ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ
14:20; 16:4; 29:45.
3:21.
3:21.
Commentary:
Verses 77 to 80 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief in the godhead of the sun, the moon and the stars, which they worshipped (Jew. Enc.). It is an error to infer from these verses that Abraham was himself groping in the dark and did not know who his God was, that he took the evening star, the moon and the sun for God one after another and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. The passage contains no less than eleven clear evidences to show that Abraham was not really taking these heavenly bodies for gods, but that his object was to demonstrate to his people the vanity of their beliefs, step by step. Some of these evidences may be summed up as below:
Firstly, the opening part of this passage, i.e. the first part of 6:77 is connected with the previous verses with the double particle فلما (and when) which denotes close sequence, i.e. that which has been said in this passage is connected with, and occurred immediately after, what is related in the preceding verses. Now the preceding verses, i.e. vv. 75 and 76, clearly show Abraham as having attained certainty and conviction of faith and as being a firm believer in one God and being advanced in spirituality. Thus placed and protected, he cannot be considered as groping in the dark like a blind man and wandering from one deity to another.
Secondly, there is no sense in supposing Abraham to have seen the star or the moon for the first time that night. He belonged to a community which used to worship stars and he must have seen the stars many times before. If he was really a star-worshipper, he ought to have first imbibed the idea from what he had heard from his father and others, and not by seeing a star himself and reflecting over it. Star-worship was not at all a new idea discovered by him by looking at a star. Thus, there is no doubt that Abraham’s words, This is my Lord, were not meant as an expression of faith, but simply as an argument against star-worship. He assumed the star he saw to be his Lord merely to expose its lordship afterwards on the basis of its setting and thereby to tell his people that they were wrong in taking the star for their Lord.
Thirdly, when the star disappeared, Abraham is reported to have said, I like not those that set. Now Abraham certainly knew already that the star must set; he must have already seen it disappear times without number. So the argument, I like not those that set, must have already been familiar to his mind and he could not take to worshipping the star in view of this argument. In fact, what he wanted was to use the argument against star-worshippers in a way that might prove effective. So he first assumed or supposed the star to be his Lord and, when it disappeared, he hastened to declare, I like not those that set. Similar was the case with the setting of the moon and the sun. Of the sun he spoke the word "greater" or "greatest" ironically in order, to taunt his people for their folly. It should be incidentally noted here that Abraham did not use the word اکبر (greater or greatest) for the moon which was also greater than the evening star. The omission is significant, as it clearly shows, that he was already intending to refer to the sun after disposing of the case of the moon.
Fourthly, if Abraham was really searching for God and had sincerely taken the star, the moon and the sun, in turn, for his Lord, then the conclusion at which he ought to have naturally arrived, after gradually rejecting the godhead of these three heavenly bodies, should have been that there was no God at all, but instead of declaring that there was no God, Abraham forthwith turned to his people saying: O my people, surely I am clear of that which you associate with God, I have turned my face toward Him Who created the heavens and the earth, being over inclined to God. This shows that Abraham already knew the true God and believed in Him and was simply trying gradually to draw his people towards Him. Let the reader only read the whole reply of Abraham (vv. 81-83) and it will become crystal clear to him that Abraham was not only familiar with the name of Allah and believed in Him, but also possessed a deep knowledge of His attributes.
a
14:20; 16:4; 29:45.
a
3:21.
825
Commentary:
Verses 77 to 80 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief in the godhead of the sun, the moon and the stars, which they worshipped (Jew. Enc.). It is an error to infer from these verses that Abraham was himself groping in the dark and did not know who his God was, that he took the evening star, the moon and the sun for God one after another and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. The passage contains no less than eleven clear evidences to show that Abraham was not really taking these heavenly bodies for gods, but that his object was to demonstrate to his people the vanity of their beliefs, step by step. Some of these evidences may be summed up as below:
Firstly, the opening part of this passage, i.e. the first part of 6:77 is connected with the previous verses with the double particle فلما (and when) which denotes close sequence, i.e. that which has been said in this passage is connected with, and occurred immediately after, what is related in the preceding verses. Now the preceding verses, i.e. vv. 75 and 76, clearly show Abraham as having attained certainty and conviction of faith and as being a firm believer in one God and being advanced in spirituality. Thus placed and protected, he cannot be considered as groping in the dark like a blind man and wandering from one deity to another.
Secondly, there is no sense in supposing Abraham to have seen the star or the moon for the first time that night. He belonged to a community which used to worship stars and he must have seen the stars many times before. If he was really a star-worshipper, he ought to have first imbibed the idea from what he had heard from his father and others, and not by seeing a star himself and reflecting over it. Star-worship was not at all a new idea discovered by him by looking at a star. Thus, there is no doubt that Abraham’s words, This is my Lord, were not meant as an expression of faith, but simply as an argument against star-worship. He assumed the star he saw to be his Lord merely to expose its lordship afterwards on the basis of its setting and thereby to tell his people that they were wrong in taking the star for their Lord.
Thirdly, when the star disappeared, Abraham is reported to have said, I like not those that set. Now Abraham certainly knew already that the star must set; he must have already seen it disappear times without number. So the argument, I like not those that set, must have already been familiar to his mind and he could not take to worshipping the star in view of this argument. In fact, what he wanted was to use the argument against star-worshippers in a way that might prove effective. So he first assumed or supposed the star to be his Lord and, when it disappeared, he hastened to declare, I like not those that set. Similar was the case with the setting of the moon and the sun. Of the sun he spoke the word "greater" or "greatest" ironically in order, to taunt his people for their folly. It should be incidentally noted here that Abraham did not use the word اکبر (greater or greatest) for the moon which was also greater than the evening star. The omission is significant, as it clearly shows, that he was already intending to refer to the sun after disposing of the case of the moon.
Fourthly, if Abraham was really searching for God and had sincerely taken the star, the moon and the sun, in turn, for his Lord, then the conclusion at which he ought to have naturally arrived, after gradually rejecting the godhead of these three heavenly bodies, should have been that there was no God at all, but instead of declaring that there was no God, Abraham forthwith turned to his people saying: O my people, surely I am clear of that which you associate with God, I have turned my face toward Him Who created the heavens and the earth, being over inclined to God. This shows that Abraham already knew the true God and believed in Him and was simply trying gradually to draw his people towards Him. Let the reader only read the whole reply of Abraham (vv. 81-83) and it will become crystal clear to him that Abraham was not only familiar with the name of Allah and believed in Him, but also possessed a deep knowledge of His attributes.
a
3:21.
وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٍ مِّنَ ٱلْمُشْرِكِينَ قَتْلَ أَوْلَٰدِهِمْ شُرَكَآؤُهُمْ لِيُرْدُوهُمْ وَلِيَلْبِسُوا۟ عَلَيْهِمْ دِينَهُمْ ۖ وَلَوْ شَآءَ ٱللَّهُ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ
The "associate-gods" here referred to are divines, soothsayers and astrologers, etc.
The reference is to the most atrocious practice among some Arab tribes of slaying or burying alive their female children or offering them as sacrifice at the altar of their deities to avert natural calamities. Or it may be to their superstitious vow that if they had a certain number of children they would offer one of them as sacrifice.
Commentary:
The "associate-gods" here referred to are divines, soothsayers and others. The "killing of children" happened in three ways: (1) some of the Arabs killed their female children and preserved the male ones; (2) some took the vow that if they had a certain number of children, whether male or female, one of them would be slaughtered in the name of God or in the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity.
The word کثیر (many) in the expression, to many of the idolaters, shows that all Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason.
The particle ل (that) in لیـردوھم (that they may ruin them) is here used to express عاقبة (the result) and not the cause or motive. Thus, the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another person’s bidding, then he is entirely under the latter’s control, and is thus completely ruined in respect of religion.
877
Commentary:
The "associate-gods" here referred to are divines, soothsayers and others. The "killing of children" happened in three ways: (1) some of the Arabs killed their female children and preserved the male ones; (2) some took the vow that if they had a certain number of children, whether male or female, one of them would be slaughtered in the name of God or in the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity.
The word کثیر (many) in the expression, to many of the idolaters, shows that all Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason.
The particle ل (that) in لیـردوھم (that they may ruin them) is here used to express عاقبة (the result) and not the cause or motive. Thus, the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another person’s bidding, then he is entirely under the latter’s control, and is thus completely ruined in respect of religion.
915
The "associate-gods" here referred to are divines, soothsayers and astrologers, etc.
916
The reference is to the most atrocious practice among some Arab tribes of slaying or burying alive their female children or offering them as sacrifice at the altar of their deities to avert natural calamities. Or it may be to their superstitious vow that if they had a certain number of children they would offer one of them as sacrifice.