Topic: Liar
View Aspects
فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ
62:7, 8.
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
62:7, 8.
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
62:7, 8.
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
b
62:7, 8.
253
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
a
62:7, 8.
350
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
a
62:7, 8.
426
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
بَلْ بَدَا لَهُم مَّا كَانُوا۟ يُخْفُونَ مِن قَبْلُ ۖ وَلَوْ رُدُّوا۟ لَعَادُوا۟ لِمَا نُهُوا۟ عَنْهُ وَإِنَّهُمْ لَكَٰذِبُونَ
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
4
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
776
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
839
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَٰذِبِينَ
عَفَا اللهُ عَنْكَ (‘Afallahu ‘Anka) 这一阿拉伯习惯用语不是意指宽恕穆圣犯的任何罪过, 相反地表示安拉对他的喜爱和关怀。
The Arabic expression ‘Afallahu ‘Anka signifies no forgiveness of any sin having been committed by the Holy Prophet, rather it expresses Divine love and solicitude for him.
Important Words:
عفا اللّٰه عنك (Allah remove thy cares). عفا means, he or it effaced, erased or obliterated a trace, etc. They say عفا اللّٰه عنه i.e. may God efface from him his sin, fault, offence, etc. Sometimes the expression عفا الله عنك is used where no sin or fault has preceded and is not even conceivable. For instance, an Arab would say to one whom he holds in high esteem عفا اللّٰه عنكmeaning, may God set thy affairs aright and bring honour and glory to thee (Aqrab). See also 2:110; 2:188 & 2:220.
Commentary:
As shown under Important Words, the word عفو does not necessarily imply the committing of a sin on the part of a person about whom it is used, for it is also used for a person who has committed no sin and even for him who is incapable of committing a sin. In fact, the expression عفا اللّٰه عنك is sometimes used to express love or respect; and here it implies a desire that the Prophet may be relieved of his cares and difficulties.
The expression, Why didst thou permit them to stay behind, is intended to hint that the refusal on the part of the Holy Prophet to give them leave would have served the useful purpose of unmasking the hypocrisy of the hypocrites. Of those who remained behind, only about half came to the Holy Prophet to ask his leave, while the majority stayed behind without asking his permission and without explaining their inability to accompany him.
569
عَفَا اللهُ عَنْكَ (‘Afallahu ‘Anka) 这一阿拉伯习惯用语不是意指宽恕穆圣犯的任何罪过, 相反地表示安拉对他的喜爱和关怀。
1202
Important Words:
عفا اللّٰه عنك (Allah remove thy cares). عفا means, he or it effaced, erased or obliterated a trace, etc. They say عفا اللّٰه عنه i.e. may God efface from him his sin, fault, offence, etc. Sometimes the expression عفا الله عنك is used where no sin or fault has preceded and is not even conceivable. For instance, an Arab would say to one whom he holds in high esteem عفا اللّٰه عنكmeaning, may God set thy affairs aright and bring honour and glory to thee (Aqrab). See also 2:110; 2:188 & 2:220.
Commentary:
As shown under Important Words, the word عفو does not necessarily imply the committing of a sin on the part of a person about whom it is used, for it is also used for a person who has committed no sin and even for him who is incapable of committing a sin. In fact, the expression عفا اللّٰه عنك is sometimes used to express love or respect; and here it implies a desire that the Prophet may be relieved of his cares and difficulties.
The expression, Why didst thou permit them to stay behind, is intended to hint that the refusal on the part of the Holy Prophet to give them leave would have served the useful purpose of unmasking the hypocrisy of the hypocrites. Of those who remained behind, only about half came to the Holy Prophet to ask his leave, while the majority stayed behind without asking his permission and without explaining their inability to accompany him.
1189
The Arabic expression ‘Afallahu ‘Anka signifies no forgiveness of any sin having been committed by the Holy Prophet, rather it expresses Divine love and solicitude for him.
وَٱلَّذِينَ ٱتَّخَذُوا۟ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًۢا بَيْنَ ٱلْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَآ إِلَّا ٱلْحُسْنَىٰ ۖ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَٰذِبُونَ
63:2.
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
63:2.
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
63:2.
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
c
63:2.
5
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
a
63:2.
1256
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
a
63:2.
1217
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
فَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا نَرَىٰكَ إِلَّا بَشَرًا مِّثْلَنَا وَمَا نَرَىٰكَ ٱتَّبَعَكَ إِلَّا ٱلَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ ٱلرَّأْىِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِن فَضْلٍۭ بَلْ نَظُنُّكُمْ كَٰذِبِينَ
23:25.
26:112.
The expression Badiyur-Ra’yi meaning, at first thought; apparently; without proper consideration (Lane), the words Aradhiluna Badiyar-Ra’yi signify that the followers of Noah (a) are mean to all outward appearance; (b) their faith is insincere; (c) it is the result of only superficial thinking. It is a pity that men test the claims of a Heavenly Messenger by their self-devised standards and, when he does not satisfy those standards, they deceive themselves with the idea that they had weighed his claims dispassionately and with an open mind and had found them to be false.
23:25.
26:112.
Important Words:
بادی الرأی (to all outward appearance) is made up of two Arabic words بادی and الرأی. The word بادی has two possible derivations. It may be derived from بدأ (bad’a) which means, he or it began or he or it came into existence. بدأ به means, he began with it; he made it to be the first. Or the word بادی may be derived from بدأ (of which the aorist is یبدو) which means, it appeared or it showed itself. According to these two different roots the word بادی would mean: (1) that which or he who is first or that which or he who begins; (2) that which or he who appears. And the word الرأی means sight or perception or opinion. So the compound expression بادی الرأی would mean: (1) at first thought or on the first opinion; (2) at the appearance of opinion or according to the appearance of opinion, which may mean either inconsiderately or insincerely (Lane, under بدا & بدأ).
Commentary:
The Arabic expression بادی الرأی (to all outward appearance) is capable of three interpretations according to the rules of Arabic grammar. First, it may be taken as referring to the words ونراك (and we see). In this case, the verse would mean that the followers of Noah appear to us to be the meanest of us at first thought or on the first opinion, i.e. so far as our opinion is concerned we consider them to be mean. If, however, there is any hidden good in them, it may be known to Noah only.
Secondly, the expression بادی الرأی may be taken to refer to the words اراذلنا (the meanest of us). In this case the verse would mean that the followers of Noah were apparently low and mean.
Thirdly, the expression بادی الرأی may be taken as qualifying the words اتبعك (have followed thee). In this case the verse would mean that those who have accepted Noah have done so only outwardly or without proper thinking i.e. their faith was either insincere or inconsiderate, being based on mere cursory thinking.
To sum up, the words اراذلنا بادی الرأی mean: (1) the followers of Noah are mean to all outward appearance; or (2) their faith in Noah is insincere; or (3) their faith is the result of only superficial thinking.
The words, We see in thee nothing but a man like ourselves, mean, "There is nothing extraordinary in your outward appearance to distinguish you from us. You are just a human being like any other mortal. When therefore, there is nothing extraordinary in your outward appearance, how should we know that inwardly you have been endowed with exceptional powers which have helped you to gain access to Divine presence, while we cannot ?"
This is the common objection raised by the opponents of the Prophets. The enemies of Noah purported to say that if he possessed some special inward power from God, that ought to have caused some difference in his outward appearance and as a result of it he should have acquired knowledge of some worldly sciences also, but they saw no evidence of this. How could they then believe that his internal powers were different from, and superior to, theirs. In support of this argument the opponents of Noah might possibly have shown to him pictures of their holy men having extraordinary exteriors, such as the Hindu saints are believed to possess, for instance, a number of heads and several hands. In olden days, men could not conceive that a Prophet was like ordinary mortals in appearance. So the enemies of Noah, arguing that the outward must correspond with the inward and that there must be harmony between the two, raised against him the objection that if he was really a true Prophet, his outward appearance must have been different from theirs. Silly though the argument is, it must have won endorsement from the contemporaries of Noah.
The enemies of Noah further reinforce their argument by saying that while he himself possessed no special powers, and was a mortal like themselves, his followers were even worse than him. What success could he achieve, they asked, with adher-ents who, to all outward appearance, were the meanest of the society? The enemies of Noah thus argued that neither his own personal qualities nor those of his followers gave him the appearance of "superiority" over them.
The words, we believe you to be liars, embody the result of the arguments brought forward by Noah’s opponents, which is that he was a liar, for he had asserted his truth and superiority without any basis or proof.
It is a pity that men test the claims of a heavenly Messenger by their self-devised standards and, when he does not satisfy those standards, they deceive themselves with the idea that they had weighed up his claims dispassionately and with an open mind and had found them to be false. Even in the present age when man has made great progress in knowledge, science and culture and has known many Prophets, he presumes to test the claims of God’s Messengers’ not by criteria laid down by Him but by his own false standards.
f
23:25.
g
26:112.
b
23:25.
c
26:112.
1409
Important Words:
بادی الرأی (to all outward appearance) is made up of two Arabic words بادی and الرأی. The word بادی has two possible derivations. It may be derived from بدأ (bad’a) which means, he or it began or he or it came into existence. بدأ به means, he began with it; he made it to be the first. Or the word بادی may be derived from بدأ (of which the aorist is یبدو) which means, it appeared or it showed itself. According to these two different roots the word بادی would mean: (1) that which or he who is first or that which or he who begins; (2) that which or he who appears. And the word الرأی means sight or perception or opinion. So the compound expression بادی الرأی would mean: (1) at first thought or on the first opinion; (2) at the appearance of opinion or according to the appearance of opinion, which may mean either inconsiderately or insincerely (Lane, under بدا & بدأ).
Commentary:
The Arabic expression بادی الرأی (to all outward appearance) is capable of three interpretations according to the rules of Arabic grammar. First, it may be taken as referring to the words ونراك (and we see). In this case, the verse would mean that the followers of Noah appear to us to be the meanest of us at first thought or on the first opinion, i.e. so far as our opinion is concerned we consider them to be mean. If, however, there is any hidden good in them, it may be known to Noah only.
Secondly, the expression بادی الرأی may be taken to refer to the words اراذلنا (the meanest of us). In this case the verse would mean that the followers of Noah were apparently low and mean.
Thirdly, the expression بادی الرأی may be taken as qualifying the words اتبعك (have followed thee). In this case the verse would mean that those who have accepted Noah have done so only outwardly or without proper thinking i.e. their faith was either insincere or inconsiderate, being based on mere cursory thinking.
To sum up, the words اراذلنا بادی الرأی mean: (1) the followers of Noah are mean to all outward appearance; or (2) their faith in Noah is insincere; or (3) their faith is the result of only superficial thinking.
The words, We see in thee nothing but a man like ourselves, mean, "There is nothing extraordinary in your outward appearance to distinguish you from us. You are just a human being like any other mortal. When therefore, there is nothing extraordinary in your outward appearance, how should we know that inwardly you have been endowed with exceptional powers which have helped you to gain access to Divine presence, while we cannot ?"
This is the common objection raised by the opponents of the Prophets. The enemies of Noah purported to say that if he possessed some special inward power from God, that ought to have caused some difference in his outward appearance and as a result of it he should have acquired knowledge of some worldly sciences also, but they saw no evidence of this. How could they then believe that his internal powers were different from, and superior to, theirs. In support of this argument the opponents of Noah might possibly have shown to him pictures of their holy men having extraordinary exteriors, such as the Hindu saints are believed to possess, for instance, a number of heads and several hands. In olden days, men could not conceive that a Prophet was like ordinary mortals in appearance. So the enemies of Noah, arguing that the outward must correspond with the inward and that there must be harmony between the two, raised against him the objection that if he was really a true Prophet, his outward appearance must have been different from theirs. Silly though the argument is, it must have won endorsement from the contemporaries of Noah.
The enemies of Noah further reinforce their argument by saying that while he himself possessed no special powers, and was a mortal like themselves, his followers were even worse than him. What success could he achieve, they asked, with adher-ents who, to all outward appearance, were the meanest of the society? The enemies of Noah thus argued that neither his own personal qualities nor those of his followers gave him the appearance of "superiority" over them.
The words, we believe you to be liars, embody the result of the arguments brought forward by Noah’s opponents, which is that he was a liar, for he had asserted his truth and superiority without any basis or proof.
It is a pity that men test the claims of a heavenly Messenger by their self-devised standards and, when he does not satisfy those standards, they deceive themselves with the idea that they had weighed up his claims dispassionately and with an open mind and had found them to be false. Even in the present age when man has made great progress in knowledge, science and culture and has known many Prophets, he presumes to test the claims of God’s Messengers’ not by criteria laid down by Him but by his own false standards.
a
23:25.
b
26:112.
1310
The expression Badiyur-Ra’yi meaning, at first thought; apparently; without proper consideration (Lane), the words Aradhiluna Badiyar-Ra’yi signify that the followers of Noah (a) are mean to all outward appearance; (b) their faith is insincere; (c) it is the result of only superficial thinking. It is a pity that men test the claims of a Heavenly Messenger by their self-devised standards and, when he does not satisfy those standards, they deceive themselves with the idea that they had weighed his claims dispassionately and with an open mind and had found them to be false.
وَيَٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَٰمِلٌ ۖ سَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَٰذِبٌ ۖ وَٱرْتَقِبُوٓا۟ إِنِّى مَعَكُمْ رَقِيبٌ
39:40.
39:40.
The verse may also signify that they should go on working according to their own lights and plans, and he would work as guided by his Faith. The results would show who was working in accordance with God’s Will and who was seeking to defy and frustrate His purpose.
6:136; 39:40.
Important Words:
علی مکانتکم (as best you can). See 6:136.
Commentary:
The words, act as best you can, I too am acting, mean that they should go on working according to their own lights and plans, and he could work as guided by his faith. The results would show who was working in accordance with God’s will and who was seeking to defy and frustrate His purpose.
In fact, Prophets of God always ask their people to leave the matter to God and wait for His decision, but their opponents always seek to take the matter into their own hands. The result invariably is that their efforts to destroy the Prophet and his followers prove futile and they themselves are destroyed.
b
39:40.
a
6:136; 39:40.
1474
Important Words:
علی مکانتکم (as best you can). See 6:136.
Commentary:
The words, act as best you can, I too am acting, mean that they should go on working according to their own lights and plans, and he could work as guided by his faith. The results would show who was working in accordance with God’s will and who was seeking to defy and frustrate His purpose.
In fact, Prophets of God always ask their people to leave the matter to God and wait for His decision, but their opponents always seek to take the matter into their own hands. The result invariably is that their efforts to destroy the Prophet and his followers prove futile and they themselves are destroyed.
a
39:40.
1343A
The verse may also signify that they should go on working according to their own lights and plans, and he would work as guided by his Faith. The results would show who was working in accordance with God’s Will and who was seeking to defy and frustrate His purpose.
قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى ۚ وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَٰذِبِينَ
Commentary:
Nothing can approach the nobility of mind of God’s Elect. In spite of the fact that Joseph was grievously sinned against, he bore himself with great dignity and refrained from exposing the evil deed of his temptress. But when she herself had the hardihood to bring an utterly false accusation against him, he was compelled to state the facts. A person who appeared to have noticed that Joseph’s shirt had been torn at the back at once came to the conclusion that the woman was to blame. Without having the courage to incriminate her, but wishing to exculpate Joseph, he gave his evidence in a general manner as if he were blaming no one, but was merely laying down a principle by which the culprit could be discovered.
1530
Commentary:
Nothing can approach the nobility of mind of God’s Elect. In spite of the fact that Joseph was grievously sinned against, he bore himself with great dignity and refrained from exposing the evil deed of his temptress. But when she herself had the hardihood to bring an utterly false accusation against him, he was compelled to state the facts. A person who appeared to have noticed that Joseph’s shirt had been torn at the back at once came to the conclusion that the woman was to blame. Without having the courage to incriminate her, but wishing to exculpate Joseph, he gave his evidence in a general manner as if he were blaming no one, but was merely laying down a principle by which the culprit could be discovered.
قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَٰذِبِينَ
وَإِذَا رَءَا ٱلَّذِينَ أَشْرَكُوا۟ شُرَكَآءَهُمْ قَالُوا۟ رَبَّنَا هَٰٓؤُلَآءِ شُرَكَآؤُنَا ٱلَّذِينَ كُنَّا نَدْعُوا۟ مِن دُونِكَ ۖ فَأَلْقَوْا۟ إِلَيْهِمُ ٱلْقَوْلَ إِنَّكُمْ لَكَٰذِبُونَ
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
30:14.
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
30:14.
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
d
30:14.
685
虚假的众神灵和他们追随者之间的争辩, 说明以罪恶和否认真理为基础的友谊绝不会持久。
1
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
b
30:14.
1887
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
c
30:14.
1569
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
إِنَّمَا يَفْتَرِى ٱلْكَذِبَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَٰتِ ٱللَّهِ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰذِبُونَ
Commentary:
The verse draws attention to the noble life of the Holy Prophet and adduces it as evidence of the fact that he could not possibly ascribe to God what he learnt from men. Only such persons, it says, as have no faith in God and are perverse can be guilty of such forgeries. But the Prophet is doing his best to establish God’s glory on earth and not only himself glorifies God but bids others do the same. Only a black-hearted man can accuse such a noble person of forgery.
1906
Commentary:
The verse draws attention to the noble life of the Holy Prophet and adduces it as evidence of the fact that he could not possibly ascribe to God what he learnt from men. Only such persons, it says, as have no faith in God and are perverse can be guilty of such forgeries. But the Prophet is doing his best to establish God’s glory on earth and not only himself glorifies God but bids others do the same. Only a black-hearted man can accuse such a noble person of forgery.
بَلْ أَتَيْنَٰهُم بِٱلْحَقِّ وَإِنَّهُمْ لَكَٰذِبُونَ
وَٱلْخَٰمِسَةُ أَنَّ لَعْنَتَ ٱللَّهِ عَلَيْهِ إِن كَانَ مِنَ ٱلْكَٰذِبِينَ
Commentary:
Before the accuser invokes the curse of God upon himself, the serious consequences of a false oath should be fully explained to him.
2597
Commentary:
Before the accuser invokes the curse of God upon himself, the serious consequences of a false oath should be fully explained to him.
وَيَدْرَؤُا۟ عَنْهَا ٱلْعَذَابَ أَن تَشْهَدَ أَرْبَعَ شَهَٰدَٰتٍۭ بِٱللَّهِ ۙ إِنَّهُۥ لَمِنَ ٱلْكَٰذِبِينَ
Commentary:
After the accused woman has established her innocence by taking four oaths that her husband has falsely accused her and the fifth oath invoking God’s curse upon herself if her husband’s accusation is true, no punishment is decreed against her and the husband is also not held punishable for accusing her. But after such a serious breach the couple will cease to live as husband and wife, because no chance is then left of the restoration of amicable relations between them.
2598
Commentary:
After the accused woman has established her innocence by taking four oaths that her husband has falsely accused her and the fifth oath invoking God’s curse upon herself if her husband’s accusation is true, no punishment is decreed against her and the husband is also not held punishable for accusing her. But after such a serious breach the couple will cease to live as husband and wife, because no chance is then left of the restoration of amicable relations between them.
لَّوْلَا جَآءُو عَلَيْهِ بِأَرْبَعَةِ شُهَدَآءَ ۚ فَإِذْ لَمْ يَأْتُوا۟ بِٱلشُّهَدَآءِ فَأُو۟لَٰٓئِكَ عِندَ ٱللَّهِ هُمُ ٱلْكَٰذِبُونَ
He, who accuses a Muslim man or woman of adultery and does not produce four witnesses to prove his allegation, shall be held to be a liar and treated as such by the Islamic Law if he can produce only one, two or even three persons as eyewitnesses to the act. The fact of one person seeing another person committing this immoral act does not entitle him to go about spreading the evil report.
Commentary:
As stated above, not only does Islam take a very serious view of the crimes against chastity and punishes them severely, it is also very sensitive about the good reputation of Muslim men and women and takes very effective steps to safeguard it. Islam regards it as highly reprehensible and even criminal to spread false accusations against them. According to this verse, he who accuses a Muslim man or woman of adultery and does not produce four witnesses to prove his allegation shall be held to be a liar and treated as such by the Islamic Law even if he can produce one, two or even three persons as eye-witnesses to the act. The fact of one person seeing another person committing this immoral act does not entitle him to go about spreading the evil report.
2601
Commentary:
As stated above, not only does Islam take a very serious view of the crimes against chastity and punishes them severely, it is also very sensitive about the good reputation of Muslim men and women and takes very effective steps to safeguard it. Islam regards it as highly reprehensible and even criminal to spread false accusations against them. According to this verse, he who accuses a Muslim man or woman of adultery and does not produce four witnesses to prove his allegation shall be held to be a liar and treated as such by the Islamic Law even if he can produce one, two or even three persons as eye-witnesses to the act. The fact of one person seeing another person committing this immoral act does not entitle him to go about spreading the evil report.
2034
He, who accuses a Muslim man or woman of adultery and does not produce four witnesses to prove his allegation, shall be held to be a liar and treated as such by the Islamic Law if he can produce only one, two or even three persons as eyewitnesses to the act. The fact of one person seeing another person committing this immoral act does not entitle him to go about spreading the evil report.
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ
سَمْع کے معنے کان کے بھی ہوتے ہیں۔
Important Words:
یلقون السمع (they repeat what they hear). یلقون is derived from لقی and لقیه means, he met or found him or it. ألقی الشیء means, he cast or let fall the thing. ألقیت الیه القول means, I told or communicated to him the saying. ألقیت الیه المودة او بالمودة means, I offered to him love or affection. ألقی الیه السمع means, he listened to him or gave ear to him for listening. یلقون السمع means, they give ear or they communicate to others, tell others or repeat to others what they hear (Lane & Qadir).
2
سَمْع کے معنے کان کے بھی ہوتے ہیں۔
2811
Important Words:
یلقون السمع (they repeat what they hear). یلقون is derived from لقی and لقیه means, he met or found him or it. ألقی الشیء means, he cast or let fall the thing. ألقیت الیه القول means, I told or communicated to him the saying. ألقیت الیه المودة او بالمودة means, I offered to him love or affection. ألقی الیه السمع means, he listened to him or gave ear to him for listening. یلقون السمع means, they give ear or they communicate to others, tell others or repeat to others what they hear (Lane & Qadir).
۞ قَالَ سَنَنظُرُ أَصَدَقْتَ أَمْ كُنتَ مِنَ ٱلْكَٰذِبِينَ
鸟儿决不会知道说实话还是说谎话的。这节经文再一次证明胡德胡德不是一只鸟, 而是素莱曼政府中的一位重要官员。
Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of Hud-hud being not a bird but an important official in Solomon’s government.
Commentary:
Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of "Hudhud" being not a bird but an important official in Solomon’s government.
947
鸟儿决不会知道说实话还是说谎话的。这节经文再一次证明胡德胡德不是一只鸟, 而是素莱曼政府中的一位重要官员。
2831
Commentary:
Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of "Hudhud" being not a bird but an important official in Solomon’s government.
2164
Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of Hud-hud being not a bird but an important official in Solomon’s government.
وَقَالَ فِرْعَوْنُ يَٰٓأَيُّهَا ٱلْمَلَأُ مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِى فَأَوْقِدْ لِى يَٰهَٰمَٰنُ عَلَى ٱلطِّينِ فَٱجْعَل لِّى صَرْحًا لَّعَلِّىٓ أَطَّلِعُ إِلَىٰٓ إِلَٰهِ مُوسَىٰ وَإِنِّى لَأَظُنُّهُۥ مِنَ ٱلْكَٰذِبِينَ
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
26:30.
40:37.
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
26:30.
40:37.
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
c
26:30.
d
40:37.
1
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
b
26:30.
c
40:37.
2903
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
b
26:30.
c
40:37.
2217
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
وَلَقَدْ فَتَنَّا ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُوا۟ وَلَيَعْلَمَنَّ ٱلْكَٰذِبِينَ
یعنی علمِ ازلی کو علمِ وقوعہ سے بدل دے گا۔
‘Ilm (knowledge) is of two kinds: (a) That which consists in knowing a thing before it comes into existence. This kind of knowledge is not meant here because God is the Knower of the seen and the unseen (59:23). (b) The kind of knowledge which consists in knowing an event after it has actually taken place. It is this knowledge which is meant here. The verse signifies that the primeval knowledge of God will take the form of the matter of fact knowledge. Or, it means that God will distinguish the liars from the truthful as the word ‘Ilm also possesses the sense of distinguishing between two things, particularly when it is followed by the particle min (from). See also 2:144 and 3:141.
Believers are made to pass through great hardships and privations and their belief is put to a severe test, and it is after they come out of the ordeal successfully that the fact becomes established that they are true and sincere servants of God. It is in this way that they are distinguished from t
Commentary:
The verse means to say that believers are made to pass through great hardships and privations and that their belief is put to a severe test, and after they come out of the ordeal successful the fact becomes established that they are true and sincere servants of God, and thus they are distinguished from the hypocrites and from those who are false in their profession of faith. علم (‘Ilm) which means knowledge, is of two kinds. One kind of knowledge consists in knowing a thing before it comes into existence. This kind of knowledge is not meant here because God is عالم الغیب و الشھادة i.e. He is the Knower of the unseen and the seen (59:23). The other kind of knowledge consists in knowing an event after it has actually taken place. It is in this sense that the expression فلیعلمن has been used in the present verse. The expression signifies that the primeval knowledge of God will take the form of matter-of-fact knowledge. Or it means that God will distinguish between the liars and the truthful as the word علم (‘Ilm) also possesses the sense of distinguishing between two things, particularly when it is followed by the particle من i.e. from. See also 2:144 & 3:141.
2
یعنی علمِ ازلی کو علمِ وقوعہ سے بدل دے گا۔
2941
Commentary:
The verse means to say that believers are made to pass through great hardships and privations and that their belief is put to a severe test, and after they come out of the ordeal successful the fact becomes established that they are true and sincere servants of God, and thus they are distinguished from the hypocrites and from those who are false in their profession of faith. علم (‘Ilm) which means knowledge, is of two kinds. One kind of knowledge consists in knowing a thing before it comes into existence. This kind of knowledge is not meant here because God is عالم الغیب و الشھادة i.e. He is the Knower of the unseen and the seen (59:23). The other kind of knowledge consists in knowing an event after it has actually taken place. It is in this sense that the expression فلیعلمن has been used in the present verse. The expression signifies that the primeval knowledge of God will take the form of matter-of-fact knowledge. Or it means that God will distinguish between the liars and the truthful as the word علم (‘Ilm) also possesses the sense of distinguishing between two things, particularly when it is followed by the particle من i.e. from. See also 2:144 & 3:141.
2237
‘Ilm (knowledge) is of two kinds: (a) That which consists in knowing a thing before it comes into existence. This kind of knowledge is not meant here because God is the Knower of the seen and the unseen (59:23). (b) The kind of knowledge which consists in knowing an event after it has actually taken place. It is this knowledge which is meant here. The verse signifies that the primeval knowledge of God will take the form of the matter of fact knowledge. Or, it means that God will distinguish the liars from the truthful as the word ‘Ilm also possesses the sense of distinguishing between two things, particularly when it is followed by the particle min (from). See also 2:144 and 3:141.
Believers are made to pass through great hardships and privations and their belief is put to a severe test, and it is after they come out of the ordeal successfully that the fact becomes established that they are true and sincere servants of God. It is in this way that they are distinguished from t