Topic: Lie (Ifk), (Kidhb), Fabrication
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۞ وَمِنْ أَهْلِ ٱلْكِتَٰبِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِۦٓ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّۦنَ سَبِيلٌ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
3
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
364
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
429
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُۥنَ أَلْسِنَتَهُم بِٱلْكِتَٰبِ لِتَحْسَبُوهُ مِنَ ٱلْكِتَٰبِ وَمَا هُوَ مِنَ ٱلْكِتَٰبِ وَيَقُولُونَ هُوَ مِنْ عِندِ ٱللَّهِ وَمَا هُوَ مِنْ عِندِ ٱللَّهِ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ
2:76; 4:47; 5:42.
یعنی تورات کی تلاوت کے طور پر انسانی عبارتوں کو پڑھتا ہے تاکہ لوگوں کو دھوکہ لگ جائے۔
2:76; 4:47; 5:42.
It is an allusion to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
2:76; 4:47; 5:42.
Commentary:
The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
d
2:76; 4:47; 5:42.
3
یعنی تورات کی تلاوت کے طور پر انسانی عبارتوں کو پڑھتا ہے تاکہ لوگوں کو دھوکہ لگ جائے۔
a
2:76; 4:47; 5:42.
367
Commentary:
The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
a
2:76; 4:47; 5:42.
431
It is an allusion to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
فَمَنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ مِنۢ بَعْدِ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
Dhalika refers to the statement made in the preceding verse. To say that such and such parts of food were disallowed by God whereas He had not forbidden them, amounted to forging a lie against God.
Commentary:
The word ذالك (this) refers to the statement made in the preceding verse. To say that such and such parts of food were disallowed by God whereas He had not forbidden them, or even without directly attributing any commandant to God persistently to abstain from partaking of a lawful food without just reason virtually amounted to forging a lie against God which only wrongdoers could resort to.
381
Commentary:
The word ذالك (this) refers to the statement made in the preceding verse. To say that such and such parts of food were disallowed by God whereas He had not forbidden them, or even without directly attributing any commandant to God persistently to abstain from partaking of a lawful food without just reason virtually amounted to forging a lie against God which only wrongdoers could resort to.
441
Dhalika refers to the statement made in the preceding verse. To say that such and such parts of food were disallowed by God whereas He had not forbidden them, amounted to forging a lie against God.
ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَكَفَىٰ بِهِۦٓ إِثْمًا مُّبِينًا
5:104; 10:70; 16:117.
5:104; 10:70; 16:117.
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear and he did appear in the person of the Holy Prophet of Islam.
5:104; 10:70; 16:117.
Commentary:
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear, and he did appear in the person of the Holy Prophet of Islam.
c
5:104; 10:70; 16:117.
b
5:104; 10:70; 16:117.
525
Commentary:
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear, and he did appear in the person of the Holy Prophet of Islam.
c
5:104; 10:70; 16:117.
616
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear and he did appear in the person of the Holy Prophet of Islam.
مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٍ وَلَا سَآئِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَٰكِنَّ ٱلَّذِينَ كَفَرُوا۟ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ
6:137.
بَحِيْرَة (Bahirah, 割耳驼): 阿拉伯异教徒给一只母驼取的名字。这只母驼生了七只幼驼, 因此在割裂了它的耳朵之后, 放它自由自在吃草。这只母驼就奉献给某一神灵, 不再挤它的奶喝, 也不再把它作为运输工具。
سَائِبَة (Sa’ibah, 自由驼) :一只母驼生了五只幼驼之后, 放它去喝水吃草。
وَصِيْلَة (Wasilah, 一只母驼或母绵羊或母山羊): 连续生了七只雌仔以后以一个神灵的名义放了它, 如果第七胎它生了两只幼仔, 一只雄的和一只雌的, 也在放掉之列。
حَامْ (Ham): 一只骆驼做了七只幼仔的父亲, 它也被放了并且再不作乘骑或运输之用。
بَحِیْرَۃٌ: بَحَرْتُ الْبَعِیْرَ کے معنے ہیں شَقَقْتُ اُذُنَہٗ شَقًّا وَاسِعًا میں نے اونٹ کے کان کو اچھی طرح پھاڑ دیا (مفردات) اور بَحِیْرَۃٌ اس اونٹنی کو کہتے ہیں‘ جس کے کان پھاڑ دئیے گئے ہوں۔ جاہلیت میں یہ رسم تھی کہ جب کوئی اونٹنی دس بچے دے دیتی تو اس کے کان چھید دیتے اور اس کو کھلا چھوڑ دیتے نہ تو اس پر کوئی سوار ہوتا اور نہ اس پر بوجھ لادتا۔ (مفردات)
اَلسَّائِبَۃُ : وہ اونٹنی جو چراگاہ میں کھلی چھوڑ دی جائے۔ نہ پانی کے حوض سے اسے روکا جائے اور نہ چارے سے اور جاہلیت میں یہ اس وقت کرتے تھے جب کوئی اونٹنی پانچ بچے دے دیتی۔
وَصِیْلَۃٌ: یہ بھی جاہلیت کی ایک رسم تھی کہ جب بکری نر اور مادہ دونوں اکٹھے بچے دیتی تو ان کو ذبح نہیں کرتے تھے تا ایک کے ذبح کرنے سے دوسرے بچے کو تکلیف نہ ہو۔
حَام: وہ سانڈ جس کی نسل سے دس بچے ہو جائیں۔ اس کو چھوڑ دیتے۔ نہ اس پر سوار ہوتے اور نہ اس سے اور کام لیتے اور چراگاہ اور پانی سے نہ روکا جاتا۔
6:137.
Bahirah: A name given by pagan Arabs to a she-camel which had given birth to seven young ones and was then let loose to feed freely after its ears were slit. It was dedicated to some god and its milk was not used nor its back.
Sa’ibah: A she-camel let loose to water and pasture after giving birth to five young ones.
Wasilah: A she-camel (or an ewe or she-goat) let loose in the name of a god after she had given birth to seven female young ones consecutively. If at the seventh birth she bore a pair, male and female, these were also let loose.
Hamin: A camel which had fathered seven young ones. It was let loose and was not used for riding or carrying. It was free to pasture and water.
After having stated that minor matters and details have been left to man to legislate as he thinks proper, the verse fittingly draws attention to the fact that such freedom and discretion are not allowed in fundamentals, because in fundamentals unanimity is essential and divergence of opinion may prove immensely harmful. The verse gives an illustration to show that human intellect cannot be trusted with the making of the laws on fundamental matters. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. The Qur’an refers to this evil practice as an example of man-made laws and warns Christians who question the wisdom of a revealed Law to learn a lesson from the morally degrading practices to which the pagan Arabs had resorted because they had no revealed Law to guide them.
6:137.
Important Words:
بحیره (Bahirah) is derived from بحر which means, he cut or slit lengthwise; he split or clave. Bahirah was a name given by the pagan Arabs to a camel (or a goat) which they let loose to feed, after slitting its ears. The word may be applied both to males and females, but in practice it was only the females that were thus let loose to pasture where they liked. They were dedicated to some god and their milk was not used nor their back. The description of Bahirah varied among different tribes.
سائبة (Sa’ibah) is derived from ساب which means, it or he went away at random or went wherever it or he liked. سائبة was a name given to a she-camel set free to go wherever she pleased. She was generally let loose as an offering to the gods when one recovered from a sickness or returned safe from a journey. Often a she-camel having given birth to 10 female young ones was let loose to pasture where she would, and she was not ridden nor was her milk drunk except by her young.
وصلیة (Wasilah) is derived from وصل which means, he connected or joined. وصیلة was the name given to a she-camel that was let loose in the name of a god after she had consecutively given birth to seven female young ones. If at the seventh birth, she bore a pair, male and female, each of the latter was also let loose.
حام (Ham) is derived from حمی. They say احمی الشیء i.e. he prohibited the thing; or he protected it; or defended it against encroachment, invasion or attack. حام which is really حامی therefore means a stallion camel that has his back prohibited or interdicted to be used for bearing a rider or carrying a burden; such camel was neither ridden nor shorn of his fur; he was left at liberty and was not debarred from pasturage or from water. The word is also used about a stallion camel whose offspring’s offspring has conceived (Lane).
Commentary:
After having said that minor matters and details should be left to man to legislate as he thinks proper, the Quran, in the present verse, fittingly draws our attention to the fact that such freedom and discretion cannot be allowed to man in fundamentals and things of importance, because in such matters unanimity is essential and divergence of opinion may prove immensely harmful. The verse under comment gives an illustration to show that human intellect cannot be trusted with the making of laws on fundamental matters, for, if left to itself, it is likely to make laws that would lead man to perdition. An instance of such laws is given in this verse. It is really Christians for whom the address in this verse is meant; but instead of drawing attention to the laws devised and invented by Christians, the Quran very wisely refers here to certain practices of the pagan Arabs, for one can more easily see a mote in another man’s eye than a beam in one’s own. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. They devastated field crops and gardens and killed children. The Quran refers to the letting of these animals as an example of man-made laws and warns Christians who question the wisdom and blessings of a revealed Law to learn a lesson from the degrading practices to which the pagan Arabs had fallen victim, because they had no revealed Law to guide them.
d
6:137.
396
بَحِيْرَة (Bahirah, 割耳驼): 阿拉伯异教徒给一只母驼取的名字。这只母驼生了七只幼驼, 因此在割裂了它的耳朵之后, 放它自由自在吃草。这只母驼就奉献给某一神灵, 不再挤它的奶喝, 也不再把它作为运输工具。
397
سَائِبَة (Sa’ibah, 自由驼) :一只母驼生了五只幼驼之后, 放它去喝水吃草。
398
وَصِيْلَة (Wasilah, 一只母驼或母绵羊或母山羊): 连续生了七只雌仔以后以一个神灵的名义放了它, 如果第七胎它生了两只幼仔, 一只雄的和一只雌的, 也在放掉之列。
399
حَامْ (Ham): 一只骆驼做了七只幼仔的父亲, 它也被放了并且再不作乘骑或运输之用。
1
بَحِیْرَۃٌ: بَحَرْتُ الْبَعِیْرَ کے معنے ہیں شَقَقْتُ اُذُنَہٗ شَقًّا وَاسِعًا میں نے اونٹ کے کان کو اچھی طرح پھاڑ دیا (مفردات) اور بَحِیْرَۃٌ اس اونٹنی کو کہتے ہیں‘ جس کے کان پھاڑ دئیے گئے ہوں۔ جاہلیت میں یہ رسم تھی کہ جب کوئی اونٹنی دس بچے دے دیتی تو اس کے کان چھید دیتے اور اس کو کھلا چھوڑ دیتے نہ تو اس پر کوئی سوار ہوتا اور نہ اس پر بوجھ لادتا۔ (مفردات)
2
اَلسَّائِبَۃُ : وہ اونٹنی جو چراگاہ میں کھلی چھوڑ دی جائے۔ نہ پانی کے حوض سے اسے روکا جائے اور نہ چارے سے اور جاہلیت میں یہ اس وقت کرتے تھے جب کوئی اونٹنی پانچ بچے دے دیتی۔
3
وَصِیْلَۃٌ: یہ بھی جاہلیت کی ایک رسم تھی کہ جب بکری نر اور مادہ دونوں اکٹھے بچے دیتی تو ان کو ذبح نہیں کرتے تھے تا ایک کے ذبح کرنے سے دوسرے بچے کو تکلیف نہ ہو۔
4
حَام: وہ سانڈ جس کی نسل سے دس بچے ہو جائیں۔ اس کو چھوڑ دیتے۔ نہ اس پر سوار ہوتے اور نہ اس سے اور کام لیتے اور چراگاہ اور پانی سے نہ روکا جاتا۔
b
6:137.
731
Important Words:
بحیره (Bahirah) is derived from بحر which means, he cut or slit lengthwise; he split or clave. Bahirah was a name given by the pagan Arabs to a camel (or a goat) which they let loose to feed, after slitting its ears. The word may be applied both to males and females, but in practice it was only the females that were thus let loose to pasture where they liked. They were dedicated to some god and their milk was not used nor their back. The description of Bahirah varied among different tribes.
سائبة (Sa’ibah) is derived from ساب which means, it or he went away at random or went wherever it or he liked. سائبة was a name given to a she-camel set free to go wherever she pleased. She was generally let loose as an offering to the gods when one recovered from a sickness or returned safe from a journey. Often a she-camel having given birth to 10 female young ones was let loose to pasture where she would, and she was not ridden nor was her milk drunk except by her young.
وصلیة (Wasilah) is derived from وصل which means, he connected or joined. وصیلة was the name given to a she-camel that was let loose in the name of a god after she had consecutively given birth to seven female young ones. If at the seventh birth, she bore a pair, male and female, each of the latter was also let loose.
حام (Ham) is derived from حمی. They say احمی الشیء i.e. he prohibited the thing; or he protected it; or defended it against encroachment, invasion or attack. حام which is really حامی therefore means a stallion camel that has his back prohibited or interdicted to be used for bearing a rider or carrying a burden; such camel was neither ridden nor shorn of his fur; he was left at liberty and was not debarred from pasturage or from water. The word is also used about a stallion camel whose offspring’s offspring has conceived (Lane).
Commentary:
After having said that minor matters and details should be left to man to legislate as he thinks proper, the Quran, in the present verse, fittingly draws our attention to the fact that such freedom and discretion cannot be allowed to man in fundamentals and things of importance, because in such matters unanimity is essential and divergence of opinion may prove immensely harmful. The verse under comment gives an illustration to show that human intellect cannot be trusted with the making of laws on fundamental matters, for, if left to itself, it is likely to make laws that would lead man to perdition. An instance of such laws is given in this verse. It is really Christians for whom the address in this verse is meant; but instead of drawing attention to the laws devised and invented by Christians, the Quran very wisely refers here to certain practices of the pagan Arabs, for one can more easily see a mote in another man’s eye than a beam in one’s own. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. They devastated field crops and gardens and killed children. The Quran refers to the letting of these animals as an example of man-made laws and warns Christians who question the wisdom and blessings of a revealed Law to learn a lesson from the degrading practices to which the pagan Arabs had fallen victim, because they had no revealed Law to guide them.
c
6:137.
798
Bahirah: A name given by pagan Arabs to a she-camel which had given birth to seven young ones and was then let loose to feed freely after its ears were slit. It was dedicated to some god and its milk was not used nor its back.
798A
Sa’ibah: A she-camel let loose to water and pasture after giving birth to five young ones.
798B
Wasilah: A she-camel (or an ewe or she-goat) let loose in the name of a god after she had given birth to seven female young ones consecutively. If at the seventh birth she bore a pair, male and female, these were also let loose.
798C
Hamin: A camel which had fathered seven young ones. It was let loose and was not used for riding or carrying. It was free to pasture and water.
798D
After having stated that minor matters and details have been left to man to legislate as he thinks proper, the verse fittingly draws attention to the fact that such freedom and discretion are not allowed in fundamentals, because in fundamentals unanimity is essential and divergence of opinion may prove immensely harmful. The verse gives an illustration to show that human intellect cannot be trusted with the making of the laws on fundamental matters. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. The Qur’an refers to this evil practice as an example of man-made laws and warns Christians who question the wisdom of a revealed Law to learn a lesson from the morally degrading practices to which the pagan Arabs had resorted because they had no revealed Law to guide them.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۗ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ
قرآن مجید میں اِنَّـہٗ ہے۔ اِنَّ تاکید کے لئے آتا ہے اور ہ ضمیر شان ہے جس کے یہ معنے ہوتے ہیں۔ کہ حقیقت یہ ہے۔ چنانچہ یہی معنے اس جگہ کیے گئے ہیں۔
6:94; 7:38; 10:18; 11:19; 61:8.
The third kind of testimony is based on human reason. Every sane man will admit that if a person claims to speak in the name of God and forges lies against Him, he would but end his life in utter failure and destruction. On the other hand, those who oppose a Divine Messenger are never allowed to prosper and their efforts to arrest or retard the progress of the new Faith end in complete frustration.
6:94; 7:38; 10:18; 11:19; 61:8.
Commentary:
This verse mentions the third way by means of which God bears witness. This kind of testimony is based on human reason. Every sane man will testify that if a person claims to speak in the name of God while God has not spoken to him, and he forges lies against Him, such a person is one of the greatest culprits and God must bring him to naught; for if impostors are allowed to prosper like true Prophets, there will remain no criterion to distinguish the true from the false, and the truth will be lost. So, in order to distinguish between the true and the false, God must bring to naught the false claimant. Thus the hard fact that God is helping the Prophet of Islam and causing him to prosper in the teeth of all opposition and against heavy odds is a clear testimony from God to his being a true Prophet.
On the other hand, those who reject true Prophets and treat them as impostors are also among the greatest culprits who, by reason of their opposing God’s Messengers and leaving no stone unturned to bring to naught the movement set on foot by them, must incur God’s anger; and, instead of being permitted to destroy the heavenly movement, must themselves be destroyed. Thus, not only by granting success to the Holy Prophet but also by bringing about the destruction of his enemies God is bearing witness to his truth.
b
6:94; 7:38; 10:18; 11:19; 61:8.
421
第三种作证的根据是人的理智。每一个神智正常的人都承认, 如果一个人口里说奉安拉之名, 而捏造谎言来反对安拉, 他只能以完全失败和毁灭来结束他的生命。另一方面, 那些反对安拉派遣的先知的人们是一定不会成功的, 他们想阻止或延迟新宗教进展的种种努力, 将会以完全挫败而告终的。
1
قرآن مجید میں اِنَّـہٗ ہے۔ اِنَّ تاکید کے لئے آتا ہے اور ہ ضمیر شان ہے جس کے یہ معنے ہوتے ہیں۔ کہ حقیقت یہ ہے۔ چنانچہ یہی معنے اس جگہ کیے گئے ہیں۔
b
6:94; 7:38; 10:18; 11:19; 61:8.
769
Commentary:
This verse mentions the third way by means of which God bears witness. This kind of testimony is based on human reason. Every sane man will testify that if a person claims to speak in the name of God while God has not spoken to him, and he forges lies against Him, such a person is one of the greatest culprits and God must bring him to naught; for if impostors are allowed to prosper like true Prophets, there will remain no criterion to distinguish the true from the false, and the truth will be lost. So, in order to distinguish between the true and the false, God must bring to naught the false claimant. Thus the hard fact that God is helping the Prophet of Islam and causing him to prosper in the teeth of all opposition and against heavy odds is a clear testimony from God to his being a true Prophet.
On the other hand, those who reject true Prophets and treat them as impostors are also among the greatest culprits who, by reason of their opposing God’s Messengers and leaving no stone unturned to bring to naught the movement set on foot by them, must incur God’s anger; and, instead of being permitted to destroy the heavenly movement, must themselves be destroyed. Thus, not only by granting success to the Holy Prophet but also by bringing about the destruction of his enemies God is bearing witness to his truth.
b
6:94; 7:38; 10:18; 11:19; 61:8.
835
The third kind of testimony is based on human reason. Every sane man will admit that if a person claims to speak in the name of God and forges lies against Him, he would but end his life in utter failure and destruction. On the other hand, those who oppose a Divine Messenger are never allowed to prosper and their efforts to arrest or retard the progress of the new Faith end in complete frustration.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ قَالَ أُوحِىَ إِلَىَّ وَلَمْ يُوحَ إِلَيْهِ شَىْءٌ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَآ أَنزَلَ ٱللَّهُ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِى غَمَرَٰتِ ٱلْمَوْتِ وَٱلْمَلَٰٓئِكَةُ بَاسِطُوٓا۟ أَيْدِيهِمْ أَخْرِجُوٓا۟ أَنفُسَكُمُ ۖ ٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى ٱللَّهِ غَيْرَ ٱلْحَقِّ وَكُنتُمْ عَنْ ءَايَٰتِهِۦ تَسْتَكْبِرُونَ
46:21.
6:22; 7:38; 10:18; 11:19; 61:8.
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
6:22; 7:38; 10:18; 11:19; 61:8.
46:21.
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
836
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
46:21.
d
6:22; 7:38; 10:18; 11:19; 61:8.
877
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
وَمِنَ ٱلْإِبِلِ ٱثْنَيْنِ وَمِنَ ٱلْبَقَرِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّىٰكُمُ ٱللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا لِّيُضِلَّ ٱلنَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
6:22; 7:38; 11:19.
6:22; 7:38; 11:19.
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
6:22; 7:38; 11:19.
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
d
6:22; 7:38; 11:19.
b
6:22; 7:38; 11:19.
884
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
a
6:22; 7:38; 11:19.
923
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْمُجْرِمُونَ
6:22; 11:19; 61:8.
The verse brings to light two eternal truths: (a) Those persons who invent lies about God and those who reject and oppose His Messengers can never escape God’s punishment. (b) Impostors and false prophets cannot succeed in their mission.
6:22; 11:19; 61:8.
Commentary:
This verse brings to light two eternal truths. The first of these is that both those who fabricate lies against God and those who reject and oppose His Messengers are highly unjust and can never escape God’s punishment. The second is that impostors and false prophets cannot succeed in fulfilling the object of their mission. It is indeed possible that a false prophet may temporarily succeed in securing a number of followers or in amassing wealth. But even in this case he will not be regarded as having succeeded in fulfilling his mission, because the amassing of wealth or the securing of a number of followers has never been the mission of a Prophet of God. The true mission of a Divine Messenger is either to introduce and establish a new Law or to strengthen the old one, and unless he succeeds in achieving this object, he cannot be said to have been successful in his mission. This is a criterion the truth of which cannot legitimately be disputed or denied. The apparent failure of a true Prophet like John the Baptist or the apparent success of a claimant like Baha’ullah can be fully explained with the help of this touchstone. John came with the mission of announcing the coming of the Messiah, which was in the nature of strengthening the old Law, and he was successful in that mission. On the other hand, Baha’ullah, even if he be taken to have come only as a Divine Messenger and not as God’s incarnation as he declared himself to be, claimed to have brought a new law that was to replace the Quranic Dispensation and therein he utterly failed, for his law has not been truly established even in a single household, not to speak of a whole people or country.
a
6:22; 11:19; 61:8.
586
这节经文阐明两个永恒真理: (a) 捏造有关安拉的谎言以及拒绝和反对他的使者的那些人从来也逃不脱安拉的惩罚。(b) 骗子和假的先知的活动不会成功。
a
6:22; 11:19; 61:8.
1293
Commentary:
This verse brings to light two eternal truths. The first of these is that both those who fabricate lies against God and those who reject and oppose His Messengers are highly unjust and can never escape God’s punishment. The second is that impostors and false prophets cannot succeed in fulfilling the object of their mission. It is indeed possible that a false prophet may temporarily succeed in securing a number of followers or in amassing wealth. But even in this case he will not be regarded as having succeeded in fulfilling his mission, because the amassing of wealth or the securing of a number of followers has never been the mission of a Prophet of God. The true mission of a Divine Messenger is either to introduce and establish a new Law or to strengthen the old one, and unless he succeeds in achieving this object, he cannot be said to have been successful in his mission. This is a criterion the truth of which cannot legitimately be disputed or denied. The apparent failure of a true Prophet like John the Baptist or the apparent success of a claimant like Baha’ullah can be fully explained with the help of this touchstone. John came with the mission of announcing the coming of the Messiah, which was in the nature of strengthening the old Law, and he was successful in that mission. On the other hand, Baha’ullah, even if he be taken to have come only as a Divine Messenger and not as God’s incarnation as he declared himself to be, claimed to have brought a new law that was to replace the Quranic Dispensation and therein he utterly failed, for his law has not been truly established even in a single household, not to speak of a whole people or country.
d
6:22; 11:19; 61:8.
1246
The verse brings to light two eternal truths: (a) Those persons who invent lies about God and those who reject and oppose His Messengers can never escape God’s punishment. (b) Impostors and false prophets cannot succeed in their mission.
وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَٰمَةِ ۗ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ
27:74; 40:62.
27:74; 40:62.
27:74; 40:62.
Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail.
d
27:74; 40:62.
a
27:74; 40:62.
1336
Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail.
a
27:74; 40:62.
قُلْ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ
4:51; 16:117.
4:51; 16:117.
4:51; 16:117.
a
4:51; 16:117.
b
4:51; 16:117.
b
4:51; 16:117.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَٰدُ هَٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
6:22; 10:18; 61:8.
39:61.
The witnesses may be the Divine Prophets.
6:22; 10:18; 61:8.
39:61.
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
b
6:22; 10:18; 61:8.
c
39:61.
a
6:22; 10:18; 61:8.
b
39:61.
1400
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
a
6:22; 10:18; 61:8.
b
39:61.
1305
The witnesses may be the Divine Prophets.
وَلَا تَقُولُوا۟ لِمَا تَصِفُ أَلْسِنَتُكُمُ ٱلْكَذِبَ هَٰذَا حَلَٰلٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا۟ عَلَى ٱللَّهِ ٱلْكَذِبَ ۚ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ
6:145.
6:145.
6:145.
Commentary:
The opening sentence of the verse may have two interpretations: (a) "and say not on the basis of the falsehood which your tongues utter that this is lawful and this is unlawful"; (b) "and say not about the things which your tongues have falsely declared as lawful or unlawful that this is lawful and this is unlawful". The words "your tongues" mean, "the tongues of the chiefs of people", because it is the leaders who first utter lies; the common people only follow and imitate them.
The verse means to say that it is the exclusive prerogative of God to declare things lawful or unlawful and that if disbelievers do not desist from declaring things lawful or unlawful at will, they will end by forging lies against God. The words, those who forge a lie against Allah do not prosper, embody an infallible criterion by which the truth of a Prophet of God can be tested. A false claimant is a forger of lies against God and such a one can never succeed in his mission.
a
6:145.
a
6:145.
1917
Commentary:
The opening sentence of the verse may have two interpretations: (a) "and say not on the basis of the falsehood which your tongues utter that this is lawful and this is unlawful"; (b) "and say not about the things which your tongues have falsely declared as lawful or unlawful that this is lawful and this is unlawful". The words "your tongues" mean, "the tongues of the chiefs of people", because it is the leaders who first utter lies; the common people only follow and imitate them.
The verse means to say that it is the exclusive prerogative of God to declare things lawful or unlawful and that if disbelievers do not desist from declaring things lawful or unlawful at will, they will end by forging lies against God. The words, those who forge a lie against Allah do not prosper, embody an infallible criterion by which the truth of a Prophet of God can be tested. A false claimant is a forger of lies against God and such a one can never succeed in his mission.
a
6:145.
هَٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَٰنٍۭ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا
قرآن مجید میں مثبت کے الفاظ ہیں۔ مگر اردو میں صحیح ترجمہ ’’کوئی نہیں‘‘ کے ساتھ ہو سکتا ہے۔ ہم نے الفاظ قرآنی کو قائم رکھنے کے لئے مثبت ترجمہ ہی قائم رکھا ہے۔ کیونکہ اس سے مطلب سمجھ میں آجاتا ہے۔
6:145; 7:38; 10:18; 11:19.
21:25; 25:4.
The people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans.
21:25; 25:4.
6:145; 7:38; 10:18; 11:19.
Commentary:
By using the words "our people" the verse shows that the people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans who worshipped idols.
a
21:25; 25:4.
b
6:145; 7:38; 10:18; 11:19.
1
قرآن مجید میں مثبت کے الفاظ ہیں۔ مگر اردو میں صحیح ترجمہ ’’کوئی نہیں‘‘ کے ساتھ ہو سکتا ہے۔ ہم نے الفاظ قرآنی کو قائم رکھنے کے لئے مثبت ترجمہ ہی قائم رکھا ہے۔ کیونکہ اس سے مطلب سمجھ میں آجاتا ہے۔
a
21:25; 25:4.
b
6:145; 7:38; 10:18; 11:19.
2056
Commentary:
By using the words "our people" the verse shows that the people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans who worshipped idols.
a
6:145; 7:38; 10:18; 11:19.
b
21:25; 25:4.
1672
The people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans.
إِنَّ ٱلَّذِينَ جَآءُو بِٱلْإِفْكِ عُصْبَةٌ مِّنكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَّكُم ۖ بَلْ هُوَ خَيْرٌ لَّكُمْ ۚ لِكُلِّ ٱمْرِئٍ مِّنْهُم مَّا ٱكْتَسَبَ مِنَ ٱلْإِثْمِ ۚ وَٱلَّذِى تَوَلَّىٰ كِبْرَهُۥ مِنْهُمْ لَهُۥ عَذَابٌ عَظِيمٌ
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2600
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2032
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
2033
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
لَّوْلَآ إِذْ سَمِعْتُمُوهُ ظَنَّ ٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا۟ هَٰذَآ إِفْكٌ مُّبِينٌ
وَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّآ إِفْكٌ ٱفْتَرَىٰهُ وَأَعَانَهُۥ عَلَيْهِ قَوْمٌ ءَاخَرُونَ ۖ فَقَدْ جَآءُو ظُلْمًا وَزُورًا
16:104.
اس کا جواب دوسری جگہ قرآن مجید میں آ چکا ہے کہ قرآن مجید جیسی بلکہ اس کی ایک آیت یا سورۃ کے برابر کوئی اور تعلیم لے آؤ۔ اور سب جن و انس کو مدد کے لئے بلالو‘ پھر بھی ناکام رہوگے۔
16:104.
This and the next verse refer to two charges of disbelievers against the Holy Prophet and answer them. The answer to the first charge that the Holy Prophet has forged a lie is that it was unjust on their part to prefer such a charge. The Holy Prophet had lived among them a lifetime before and they themselves had borne unanimous testimony to his integrity and truthfulness. How could they now charge him with forgery? The answer to the second charge is that whosoever the Holy Prophet’s so-called helpers were, they must have held some beliefs and doctrines, but the Qur’an refutes and demolishes all false beliefs and abrogates and improves upon others. How could any people be supposed to help him to produce a Book which had laid the axe at the root of those very beliefs and doctrines which they held so dear?
16:104.
Commentary:
The verse constitutes a delightful commentary on the miraculous character of the Quran. The words, "other people have helped him with it," constitute an unequivocal admission on the part of disbelievers that no single person, not even the Holy Prophet could have produced such a marvellous Book and that a large party of men must have assisted him in preparing it.
The clause, "Indeed they have committed a great injustice and a great falsehood," refers to two charges of disbelievers against the Holy Prophet and answers them.
The first charge is that the Holy Prophet has forged a lie. The answer that the verse gives to this charge is that it was unjust on their part to prefer such a charge against the Holy Prophet. He had lived among them a life-time before and they had unanimously borne testimony to his integrity and truthfulness. How could they now charge him with forgery? It was sheer injustice on their part to do so.
The second charge against him is that other people have helped him in producing the Quran. In answer to this charge the verse says that it is an obvious untruth, since whosoever the Prophet’s so-called helpers were, they must have held some beliefs and doctrines, but the Quran refutes and demolishes all false beliefs and abrogates and improves upon others. How could any people be supposed to help him to produce a Book which had laid the axe at the root of those very beliefs and doctrines which they held so dear? So it is patent falsehood to say that the Holy Prophet had received help from any quarter in the preparation of the Quran.
a
16:104.
2
اس کا جواب دوسری جگہ قرآن مجید میں آ چکا ہے کہ قرآن مجید جیسی بلکہ اس کی ایک آیت یا سورۃ کے برابر کوئی اور تعلیم لے آؤ۔ اور سب جن و انس کو مدد کے لئے بلالو‘ پھر بھی ناکام رہوگے۔
c
16:104.
2644
Commentary:
The verse constitutes a delightful commentary on the miraculous character of the Quran. The words, "other people have helped him with it," constitute an unequivocal admission on the part of disbelievers that no single person, not even the Holy Prophet could have produced such a marvellous Book and that a large party of men must have assisted him in preparing it.
The clause, "Indeed they have committed a great injustice and a great falsehood," refers to two charges of disbelievers against the Holy Prophet and answers them.
The first charge is that the Holy Prophet has forged a lie. The answer that the verse gives to this charge is that it was unjust on their part to prefer such a charge against the Holy Prophet. He had lived among them a life-time before and they had unanimously borne testimony to his integrity and truthfulness. How could they now charge him with forgery? It was sheer injustice on their part to do so.
The second charge against him is that other people have helped him in producing the Quran. In answer to this charge the verse says that it is an obvious untruth, since whosoever the Prophet’s so-called helpers were, they must have held some beliefs and doctrines, but the Quran refutes and demolishes all false beliefs and abrogates and improves upon others. How could any people be supposed to help him to produce a Book which had laid the axe at the root of those very beliefs and doctrines which they held so dear? So it is patent falsehood to say that the Holy Prophet had received help from any quarter in the preparation of the Quran.
c
16:104.
2066
This and the next verse refer to two charges of disbelievers against the Holy Prophet and answer them. The answer to the first charge that the Holy Prophet has forged a lie is that it was unjust on their part to prefer such a charge. The Holy Prophet had lived among them a lifetime before and they themselves had borne unanimous testimony to his integrity and truthfulness. How could they now charge him with forgery? The answer to the second charge is that whosoever the Holy Prophet’s so-called helpers were, they must have held some beliefs and doctrines, but the Qur’an refutes and demolishes all false beliefs and abrogates and improves upon others. How could any people be supposed to help him to produce a Book which had laid the axe at the root of those very beliefs and doctrines which they held so dear?