Topic: Their Gods Produce Nothing, Are Helpless, Dead
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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.
أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْـًٔا وَهُمْ يُخْلَقُونَ
16:21; 25:4.
16:21; 25:4.
c
16:21; 25:4.
a
16:21; 25:4.
1078
Commentary:
This and the next verse speak of such human beings as are looked upon and worshipped as God.
a
16:21; 25:4.
وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَآ أَنفُسَهُمْ يَنصُرُونَ
7:198; 21:44; 36:76.
7:198; 21:44; 36:76.
7:198; 21:44; 36:76.
d
7:198; 21:44; 36:76.
b
7:198; 21:44; 36:76.
b
7:198; 21:44; 36:76.
وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَآءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَٰمِتُونَ
7:199.
7:199.
e
7:199.
c
7:199.
1079
Commentary:
This verse refers to inanimate things such as idols and images which some people, out of their ignorance, take as gods.
c
7:199.
إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَٱدْعُوهُمْ فَلْيَسْتَجِيبُوا۟ لَكُمْ إِن كُنتُمْ صَٰدِقِينَ
35:15.
The verse constitutes an open challenge to idol-worshippers to the effect that all animate and inanimate things that they call on besides Allah can never answer their prayers, because the idols do not possess the power to do so. But the Living God answers the prayers of His devotees.
35:15.
Commentary:
The verse constitutes an open challenge to the idol-worshippers or believers in the plurality of gods that all animate and inanimate things that they call on beside Allah will never answer their prayers, because they do not possess the power to do so.
f
35:15.
532
这节经文对偶像崇拜者是一个公开的挑战, 其大意是, 所有生物和非生物除了向安拉呼唤以外其它的都不能回答他们的祈求, 因为偶像没有能力这样做。但是永生的安拉能答复信仰他的人们的祈祷。
a
35:15.
1080
Commentary:
The verse constitutes an open challenge to the idol-worshippers or believers in the plurality of gods that all animate and inanimate things that they call on beside Allah will never answer their prayers, because they do not possess the power to do so.
d
35:15.
1085
The verse constitutes an open challenge to idol-worshippers to the effect that all animate and inanimate things that they call on besides Allah can never answer their prayers, because the idols do not possess the power to do so. But the Living God answers the prayers of His devotees.
أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَآ ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَآ ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَآ ۖ أَمْ لَهُمْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۗ قُلِ ٱدْعُوا۟ شُرَكَآءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ
2:8; 22:47; 45:24.
10:72; 11:56.
这一节和下一节经文加强了前一节经文中向非信者提出的挑战。他们受到挑战说, 要他们祈求他们的诸神灵在反对伊斯兰教的战斗中帮助他们, 利用他们全部资源和集合他们所有的军队来向伊斯兰教进攻, 千方百计地来消灭它并不失时机地进攻穆圣, 然后看看他们联合起来的决定性的挣扎能给他 作出什么损害。安拉已许诺帮助他的先知和他的事业兴旺和胜利。(5:68和58:22)
2:8; 22:47; 45:24.
10:72; 11:56.
This and the next verse constitute an amplification of the challenge held out to disbelievers in the previous verse. They are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, leaving no stone unturned to bring it to naught and to lose no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
2:8; 22:47; 45:24.
10:72; 11:56.
Commentary:
This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.
a
2:8; 22:47; 45:24.
b
10:72; 11:56.
533
这一节和下一节经文加强了前一节经文中向非信者提出的挑战。他们受到挑战说, 要他们祈求他们的诸神灵在反对伊斯兰教的战斗中帮助他们, 利用他们全部资源和集合他们所有的军队来向伊斯兰教进攻, 千方百计地来消灭它并不失时机地进攻穆圣, 然后看看他们联合起来的决定性的挣扎能给他 作出什么损害。安拉已许诺帮助他的先知和他的事业兴旺和胜利。(5:68和58:22)
b
2:8; 22:47; 45:24.
c
10:72; 11:56.
1081
Commentary:
This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.
a
2:8; 22:47; 45:24.
b
10:72; 11:56.
1086
This and the next verse constitute an amplification of the challenge held out to disbelievers in the previous verse. They are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, leaving no stone unturned to bring it to naught and to lose no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَٰٓؤُلَآءِ شُفَعَٰٓؤُنَا عِندَ ٱللَّهِ ۚ قُلْ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعْلَمُ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
16:74; 22:72; 29:18.
49:17.
شِرْك (Shirk, 崇拜偶像) 的真正原因是多神教未能懂得创造他们的目的和宗旨。一个多神教徒 (مُشْرِكْ, Mushrik) 对人、对安拉的常德以及对自己的天生的、安拉给他的各种能力有着虚假的概念。他怀着一种愚蠢的信念, 认为没有一个说情人从中帮助的话, 他是接近不了安拉的; 也认为安拉不能屈尊降临他处, 除非通过那些已经接近安拉的中间媒介人物。伊斯兰教强烈反对这两种看法。
یعنی جس کا خدا کو علم نہیں وہ بات ہو ہی کس طرح سکتی ہے۔
16:74; 22:72; 29:18.
49:17.
The real cause of Shirk (idolatry) lies in failure on the part of idolaters to understand the object and purpose of their creation. A Mushrik (idolater) has a false conception of the person and attributes of God and also of his own great inborn God-given capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is emphatically opposed to both these views.
16:74; 22:72; 29:18.
49:17.
Commentary:
The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.
The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.
The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.
b
16:74; 22:72; 29:18.
c
49:17.
587
شِرْك (Shirk, 崇拜偶像) 的真正原因是多神教未能懂得创造他们的目的和宗旨。一个多神教徒 (مُشْرِكْ, Mushrik) 对人、对安拉的常德以及对自己的天生的、安拉给他的各种能力有着虚假的概念。他怀着一种愚蠢的信念, 认为没有一个说情人从中帮助的话, 他是接近不了安拉的; 也认为安拉不能屈尊降临他处, 除非通过那些已经接近安拉的中间媒介人物。伊斯兰教强烈反对这两种看法。
3
یعنی جس کا خدا کو علم نہیں وہ بات ہو ہی کس طرح سکتی ہے۔
a
16:74; 22:72; 29:18.
b
49:17.
1294
Commentary:
The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.
The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.
The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.
a
16:74; 22:72; 29:18.
b
49:17.
1247
The real cause of Shirk (idolatry) lies in failure on the part of idolaters to understand the object and purpose of their creation. A Mushrik (idolater) has a false conception of the person and attributes of God and also of his own great inborn God-given capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is emphatically opposed to both these views.
قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۚ قُلِ ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۖ فَأَنَّىٰ تُؤْفَكُونَ
10:5.
The real test of a creator is his ability to reproduce what he has already created; otherwise the claim is open to serious objection and can be made by any impostor. After having laid down this test of Divinity, the verse asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning of the world?
See 10:5.
Commentary:
The real test of a creator is his ability to reproduce what he has once created; otherwise the claim is open to serious objection and can be made by anyone. The verse under comment thus contains an incontrovertible argument against polytheism, viz. that a creator is one who is able to reproduce his creation. In fact, not only creation but reproduction or repetition thereof is the true test of divinity, because, firstly, it is the only infallible proof of God’s being the Creator, and secondly, because it provides the basis of the actual working of the universe. After having laid down this test of divinity, the Quran asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning?
It is also clear from this verse that when God had brought into existence a consummate and unending system of creation, He could not have, after having given guidance to a certain generation, deprived the succeeding generations of it. He Who originated creation and continued the system of reproduction could not possibly make such an invidious distinction between one generation and another.
b
10:5.
590
造物主的真正考验是, 他能再造他已经创造的万物; 否则, 这一声称就容易受到大大的反对而且任何骗子都能这样声称。在作出了这一证明安拉的方法之后, 这节经文问多神教徒说, 在他们的所谓诸神灵中间, 谁是创造并再造这个体系之主并使它从世界一开始就运转下去的呢。
b
See 10:5.
1310
Commentary:
The real test of a creator is his ability to reproduce what he has once created; otherwise the claim is open to serious objection and can be made by anyone. The verse under comment thus contains an incontrovertible argument against polytheism, viz. that a creator is one who is able to reproduce his creation. In fact, not only creation but reproduction or repetition thereof is the true test of divinity, because, firstly, it is the only infallible proof of God’s being the Creator, and secondly, because it provides the basis of the actual working of the universe. After having laid down this test of divinity, the Quran asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning?
It is also clear from this verse that when God had brought into existence a consummate and unending system of creation, He could not have, after having given guidance to a certain generation, deprived the succeeding generations of it. He Who originated creation and continued the system of reproduction could not possibly make such an invidious distinction between one generation and another.
b
10:5.
1259
The real test of a creator is his ability to reproduce what he has already created; otherwise the claim is open to serious objection and can be made by any impostor. After having laid down this test of Divinity, the verse asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning of the world?
وَلَا تَدْعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ ۖ فَإِن فَعَلْتَ فَإِنَّكَ إِذًا مِّنَ ٱلظَّٰلِمِينَ
28:89.
28:89.
28:89.
Commentary:
This verse further explains the one that precedes it. The words, And call not, beside Allah on any other, etc., do not mean that we should not call beside God on such things as can do us neither harm nor good. What is meant is that whatever is beside God possesses no independent power to do us harm or good, so we should not put our reliance on anything beside Him. The word ظالمین (wrongdoers) is here used in the sense of مشرکین i.e. those who associate gods with God in any sense. This meaning is supported by a saying of the Holy Prophet which is to the effect that ظلم is a form of شرك (Bukhari, ch. on Tafsir).
e
28:89.
c
28:89.
1378
Commentary:
This verse further explains the one that precedes it. The words, And call not, beside Allah on any other, etc., do not mean that we should not call beside God on such things as can do us neither harm nor good. What is meant is that whatever is beside God possesses no independent power to do us harm or good, so we should not put our reliance on anything beside Him. The word ظالمین (wrongdoers) is here used in the sense of مشرکین i.e. those who associate gods with God in any sense. This meaning is supported by a saying of the Holy Prophet which is to the effect that ظلم is a form of شرك (Bukhari, ch. on Tafsir).
h
28:89.
أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍۭ بِمَا كَسَبَتْ ۗ وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِى ٱلْأَرْضِ أَم بِظَٰهِرٍ مِّنَ ٱلْقَوْلِ ۗ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا۟ مَكْرُهُمْ وَصُدُّوا۟ عَنِ ٱلسَّبِيلِ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
17:98; 39:24, 37.
6:101; 10:67; 13:17.
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
6:101; 10:67; 13:17.
17:98; 39:24, 37.
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
e
6:101; 10:67; 13:17.
a
6:101; 10:67; 13:17.
b
17:98; 39:24, 37.
1645
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
c
6:101; 10:67; 13:17.
1445
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
1446
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
وَٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ لَا يَخْلُقُونَ شَيْـًٔا وَهُمْ يُخْلَقُونَ
7:192; 25:4.
7:192; 25:4.
7:192; 25:4.
Commentary:
The verse answers a possible objection on the part of the idolaters to the argument contained in the preceding verses. They may say that their deities also possess the requisite knowledge and the power to reveal guidance, but they refrain from doing so only because man does not really need any such external guidance. The present verse answers this objection by saying that perfect knowledge of the unseen, the possession of which is indispensable for giving suitable guidance, can only be possessed by One Who has created man because only the Creator can know all the hidden powers of the things created and their working. But the false gods of the idolaters have not created anything at all. On the contrary, they themselves have been created. Therefore they are incapable of giving right guidance. It is really very surprising that in spite of the fact that the verse has so effectively demolished the claim made on behalf of false deities to the possession of knowledge of the unseen, there should still be found among Muslims people who believe that Jesus possessed knowledge of the unseen or that he had the power to create certain things.
f
7:192; 25:4.
b
7:192; 25:4.
1822
Commentary:
The verse answers a possible objection on the part of the idolaters to the argument contained in the preceding verses. They may say that their deities also possess the requisite knowledge and the power to reveal guidance, but they refrain from doing so only because man does not really need any such external guidance. The present verse answers this objection by saying that perfect knowledge of the unseen, the possession of which is indispensable for giving suitable guidance, can only be possessed by One Who has created man because only the Creator can know all the hidden powers of the things created and their working. But the false gods of the idolaters have not created anything at all. On the contrary, they themselves have been created. Therefore they are incapable of giving right guidance. It is really very surprising that in spite of the fact that the verse has so effectively demolished the claim made on behalf of false deities to the possession of knowledge of the unseen, there should still be found among Muslims people who believe that Jesus possessed knowledge of the unseen or that he had the power to create certain things.
a
7:192; 25:4.
أَمْوَٰتٌ غَيْرُ أَحْيَآءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
Commentary:
The verse furnishes yet another argument why pseudo-gods cannot provide true guidance for man, i.e. they are all dead. In order to be able to provide guidance they must be living because only the living can possibly know when and what defects might arise in human society that might require guidance for their removal.
It is a pity that, contrary to the teachings of the Quran, many Muslims still entertain the foolish belief that Jesus is alive in the heavens although the verse categorically says that all the false gods which men worshipped at the time the Quran was revealed were dead. So if Jesus was not dead, then he must be regarded as a true God and this is an unutterable blasphemy.
This and the preceding verse give four arguments to refute the alleged divinity of false deities: First, they cannot create anything and the possession of the power to create is an indispensable characteristic of God. Secondly, they are themselves created, and therefore are dependent on others and a being that is dependent on others cannot be God. Thirdly, they are dead and therefore are devoid of the power to do good or evil to any person and one who is devoid of such power cannot claim to be God. Fourthly, they do not know when they shall be raised to life. Lack of knowledge of the Day of Resurrection demolishes their title to Godhead.
1823
Commentary:
The verse furnishes yet another argument why pseudo-gods cannot provide true guidance for man, i.e. they are all dead. In order to be able to provide guidance they must be living because only the living can possibly know when and what defects might arise in human society that might require guidance for their removal.
It is a pity that, contrary to the teachings of the Quran, many Muslims still entertain the foolish belief that Jesus is alive in the heavens although the verse categorically says that all the false gods which men worshipped at the time the Quran was revealed were dead. So if Jesus was not dead, then he must be regarded as a true God and this is an unutterable blasphemy.
This and the preceding verse give four arguments to refute the alleged divinity of false deities: First, they cannot create anything and the possession of the power to create is an indispensable characteristic of God. Secondly, they are themselves created, and therefore are dependent on others and a being that is dependent on others cannot be God. Thirdly, they are dead and therefore are devoid of the power to do good or evil to any person and one who is devoid of such power cannot claim to be God. Fourthly, they do not know when they shall be raised to life. Lack of knowledge of the Day of Resurrection demolishes their title to Godhead.
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66, 67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications, while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time.
Commentary:
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66-67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time.
2303
Commentary:
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66-67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time.
1844
The calf is denounced and condemned as a deity because it does not speak to its votaries. Of what use is that god who does not answer the prayer of his worshippers (21:66, 67)? He is as dead as a log of wood. The difference between a living and a lifeless god is that the One speaks to His votaries and hears their supplications, while the other does not. The God of Islam has not ceased to speak to His true worshippers. He still speaks to them as He spoke to Adam, Abraham, Moses, Jesus and the Holy Prophet Muhammad (peace be upon them all) and will continue to do so till the end of time.
لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا ۚ فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ
这节经文是驳斥多神论的一种有效而结论性的论据。即使无神论者也不能否认遍布并充斥在整个宇宙之间的完美秩序。这种秩序指明了这样一个事实: 一种统一的法则支配着宇宙; 而这些法则的统一性证明这个宇宙的创造主和支配者的独一性。假如安拉不止一个的话, 那么, 支配这宇宙的法则也就不止一个--------因为有一个主宰就一定要以他自己独特的法则来创造这个宇宙--------这样, 其必然结果就会是混乱而无秩序, 整个宇宙就早已四分五裂了。因此, 说有三个主宰, 各方面都相等地完美, 合在一起成为这个宇宙的创造者和支配着, 显然是荒诞无稽的。
یعنی ایک سے زیادہ معبود انِ کامل کے لئے ضروری تھا کہ ان میں سے ہر ایک نیا نظام شمسی بھی بناتا۔ ورنہ ان میں سے کوئی بھی معبود قرار نہیں دیا جا سکتا تھا اور اگر ایک سے زیادہ نظام شمسی ہوتے تو مختلف قوانین قدرت بھی ہوتے۔ جس کی وجہ سے دنیا چکر میں پڑ جاتی اور تباہ ہو جاتی۔
The verse constitutes an effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the entire universe. This order points to the fact that one uniform law governs it; and the uniformity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe—because for a god it is necessary to create the universe with his own special laws—and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. It is, therefore, manifestly absurd to say that three gods, equally perfect in all respects are jointly the creators and controllers of the universe.
Commentary:
The verse constitutes a most effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the whole universe. This order points to the fact that one uniform law governs it, and the unity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe because for a god it is necessary to create a universe with its own laws; and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. Moreover, the very word اله (meaning a Being Who is the object of our utmost love, obedience and submission and Who possesses perfect powers and attributes) shows that such a Perfect Being can only be one at one time. It is manifestly absurd to say that three gods, equally perfect in all respects, are jointly the creators and controllers of the universe. The fact of the three gods doing, and should do, the same thing which One Perfect God can implies their imperfection and an imperfect being cannot be our اله (One Who is worthy of our adoration).
830
这节经文是驳斥多神论的一种有效而结论性的论据。即使无神论者也不能否认遍布并充斥在整个宇宙之间的完美秩序。这种秩序指明了这样一个事实: 一种统一的法则支配着宇宙; 而这些法则的统一性证明这个宇宙的创造主和支配者的独一性。假如安拉不止一个的话, 那么, 支配这宇宙的法则也就不止一个--------因为有一个主宰就一定要以他自己独特的法则来创造这个宇宙--------这样, 其必然结果就会是混乱而无秩序, 整个宇宙就早已四分五裂了。因此, 说有三个主宰, 各方面都相等地完美, 合在一起成为这个宇宙的创造者和支配着, 显然是荒诞无稽的。
2
یعنی ایک سے زیادہ معبود انِ کامل کے لئے ضروری تھا کہ ان میں سے ہر ایک نیا نظام شمسی بھی بناتا۔ ورنہ ان میں سے کوئی بھی معبود قرار نہیں دیا جا سکتا تھا اور اگر ایک سے زیادہ نظام شمسی ہوتے تو مختلف قوانین قدرت بھی ہوتے۔ جس کی وجہ سے دنیا چکر میں پڑ جاتی اور تباہ ہو جاتی۔
2363
Commentary:
The verse constitutes a most effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the whole universe. This order points to the fact that one uniform law governs it, and the unity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe because for a god it is necessary to create a universe with its own laws; and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. Moreover, the very word اله (meaning a Being Who is the object of our utmost love, obedience and submission and Who possesses perfect powers and attributes) shows that such a Perfect Being can only be one at one time. It is manifestly absurd to say that three gods, equally perfect in all respects, are jointly the creators and controllers of the universe. The fact of the three gods doing, and should do, the same thing which One Perfect God can implies their imperfection and an imperfect being cannot be our اله (One Who is worthy of our adoration).
1879
The verse constitutes an effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the entire universe. This order points to the fact that one uniform law governs it; and the uniformity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe—because for a god it is necessary to create the universe with his own special laws—and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. It is, therefore, manifestly absurd to say that three gods, equally perfect in all respects are jointly the creators and controllers of the universe.
لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ
这节经文指出宇宙间秩序的完善无缺, 因此指出创造和支配宇宙的养主是完善无缺的, 而且他是唯一的。这节经文也意示安拉的最高权威, 而其他所有的人和物是从于他的权威的。这又成为驳斥多神论的另一论据。
The verse points to the perfection and completeness of the order in the universe and, therefore, to the perfection of its Author and Controller and hence to His Unity. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
Commentary:
The verse means to say that as God’s works are perfect and absolutely free from defect or blemish, therefore He must be faultless and being the One and undisputed Master and Controller of the whole universe He is answerable before nobody. The verse points to the perfection and completeness of the order in the universe and therefore to the perfection of its Author and Controller and hence to His Unity. It continues the argument begun in the previous verse. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
831
这节经文指出宇宙间秩序的完善无缺, 因此指出创造和支配宇宙的养主是完善无缺的, 而且他是唯一的。这节经文也意示安拉的最高权威, 而其他所有的人和物是从于他的权威的。这又成为驳斥多神论的另一论据。
2364
Commentary:
The verse means to say that as God’s works are perfect and absolutely free from defect or blemish, therefore He must be faultless and being the One and undisputed Master and Controller of the whole universe He is answerable before nobody. The verse points to the perfection and completeness of the order in the universe and therefore to the perfection of its Author and Controller and hence to His Unity. It continues the argument begun in the previous verse. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
1880
The verse points to the perfection and completeness of the order in the universe and, therefore, to the perfection of its Author and Controller and hence to His Unity. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً ۖ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ ۖ هَٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِى ۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّ ۖ فَهُم مُّعْرِضُونَ
18:16; 23:118; 27:65.
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
18:16; 23:118; 27:65.
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
18:16; 23:118; 27:65.
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
a
18:16; 23:118; 27:65.
2365
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1880A
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌ فَٱسْتَمِعُوا۟ لَهُۥٓ ۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ ۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ
16:21.
16:21.
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them.
6:72; 16:21.
Commentary:
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them. Their gods, it says, have no control over creation. They cannot create anything, not even a fly. Let alone creating anything—a worm, a fly, they do not possess even the power to recover from a fly anything which it snatches away from them, so weak are these gods and such hopeless idiots are their votaries!
d
16:21.
a
6:72; 16:21.
2502
Commentary:
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them. Their gods, it says, have no control over creation. They cannot create anything, not even a fly. Let alone creating anything—a worm, a fly, they do not possess even the power to recover from a fly anything which it snatches away from them, so weak are these gods and such hopeless idiots are their votaries!
b
16:21.
1974
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them.
قُلْ أَرَءَيْتُمْ إِن جَعَلَ ٱللَّهُ عَلَيْكُمُ ٱلَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَنْ إِلَٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِضِيَآءٍ ۖ أَفَلَا تَسْمَعُونَ
اَرَءَ یْتُمْ محاورہ ہے جس کے معنے ہیں مجھے خبر دو۔
1
اَرَءَ یْتُمْ محاورہ ہے جس کے معنے ہیں مجھے خبر دو۔