Topic: Purpose Of Creation
View Aspects
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
11:3; 12:41; 16:37; 17:24; 41:38.
2:46, 154; 21:113.
عِبَادَة (‘Ibadah) 表示完全与极度的谦卑、归顺、服从与服务。它也含有信仰安拉的独一性并为之作证的意思。此词也表示接受一件事物的印象。在此意义上, عِبادَة 的意思会是, 接受安拉的常德的影响并在一个人身上吸收与反映这些常德。
“我们只崇拜你” 这句话被放在 “只向你求助” 之前, 意指在人们意识到安拉的伟大的常德后, 他们第一个情不自禁的行动是崇拜安拉。求安拉帮助的想法发生在对安拉崇拜的心情之后。人们想要崇拜安拉而且觉得这样做必须求得安拉的帮助。经文中使用复数, 要人注意极为重要的两点: (a) 在这个世界中人不是孤独的而是环绕在他周围的社会的一部分和几个人的。因此他应该试图不是一个人走上而是带着其他人一起走上安拉的道路; (b) 除非人们改革他们的环境, 他们就不安全。
值得注意的是, 在起先四节经文中谈及安拉时用的是第三人称, 而在这节经文中, 安拉突然被称作第二人称。对安拉常德的研讨, 会在人们心中产生见他们创造主这样一个不可抑止的渴望以及要全心全意地献身给主这样一个强烈的意愿。为了满足心灵中这一渴望, 在起先四节经文中所用的第三人称, 在这节经文中被改成了第二人称。
اِیَّاکَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ۔ جب خداتعالیٰ کی قدرتِ خاص کے مظاہر دنیا میں ظاہرہونے شروع ہو جاتے ہیں تو خداتعالیٰ انسان کے قریب ہو جاتا ہے اور سعید طبع لوگوں کو خدا تعالیٰ نظر آنے لگ جاتا ہے اور ایک نیا ایمان ان میں پیدا ہو جاتا ہے۔ پس غائب خدا ان کو حاضر نظر آنے لگتا ہے اور وہ اِیَّاکَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ کہہ اٹھتے ہیں اور رؤیت درحقیقت انبیاء کے زمانہ میں اور انبیاء کے قریب زمانہ میں حاصل ہوتی ہے یعنی جبکہ کثرت سے لوگ اس قسم کی معجزانہ رؤیت کا مقام حاصل کرتے ہیں اور اس سے فائدہ اٹھاتے ہیں۔ انبیاء سے بعید زمانہ میں بھی جاکر کچھ
‘Ibadah signifies complete and utmost humility, submissiveness, obedience and service. It also implies belief in God’s Unity and declaration of it. The word also signifies, the acceptance of the impress of a thing. In this sense ‘Ibadah would mean, receiving the impress of Divine attributes and imbibing and reflecting them in one’s own person.
The words, Thee alone do we worship, have been placed before the words, Thee alone do we implore for help, to signify that after man becomes aware of God’s great attributes, his first impulse is to worship Him. The idea of invoking God’s help comes after the impulse to worship. Man wishes to worship God but he finds that for doing so he needs God’s help. The use of the plural number in the verse directs attention to two very important points; (a) that man is not alone in this world but is part and parcel of the society that surrounds him. He should, therefore, seek not to go alone but to carry others also with him on the path of God; (b) as long as man does not reform his environment, he is not safe.
It is worthy of note that God is spoken of in the first four verses in the third person, but in this verse He is suddenly addressed in the second person. The contemplation of the four Divine attributes creates in man such an irresistible longing for seeing his Creator and such an inte
11:3; 12:41; 16:37; 17:24; 41:38.
2:46, 154; 21:113.
Important Words:
نعبد (we worship) is derived from عبد. We say عبد اللّٰه meaning: he believed in the Oneness of God and served and obeyed Him with humility and sub-missiveness. عبادة which is the noun-infinitive from عبد signifies humility, submissiveness, obedience and service; the idea is not of simple humility but of complete humility. It also implies belief in God’s Oneness and declaration of it (Aqrab). عبودیة has the same meaning, but عبادة is more intensive and more extensive in its significance (Mufradat). Another meaning of the word is to accept the impress of a thing. In Mufradat we have طریق معبد ای مذلل i.e. a way becomes a way when, on account of constant travelling, it becomes susceptible to the travellers’ footprints. With reference to God the meaning would be "receiving the impress of His attributes". عبد means: a man, whether free or slave; a male slave or a bondman (Aqrab); a servant or worshipper of God. عبد الطاغوت means, one who serves or worships the devil (Lane).
Commentary:
True worship demands perfect humility and complete submissiveness, and this is not possible unless there is born in the heart of man a state agreeable to it. So a person can worship God in the real sense of the word only when acts of worship are performed with complete humility of heart.
It should, however, be noted that in Islam عبادة does not merely mean the performance of certain known acts of worship, e.g. Prayer, Fasting, etc. It has a much wider significance. In fact, the Holy Prophet of Islam is reported to have said that any act performed in obedience to God’s commands and to seek His pleasure is an act of ‘Ibadah. Says the Holy Prophet: "If you give a morsel of food to your wife (believing that you are thereby obeying a behest of God), you will find the reward thereof with God" (Bukhari).
In the verse the word نعبد has been placed before the word نستعین to signify that after man has become aware of God, his first impulse is to worship Him. The idea of invoking God’s help comes after the impulse to worship. Man wishes to worship God but he finds that for doing so he needs God’s help. That is why the word نستعین is placed after the word عبد. Man should first make up his mind to worship God, then seek His help for carrying out this resolve.
The word ایاك (Thee alone) has been placed before the words نعبد and نستعین to point to the fact that not only is God alone deserving of worship but that He alone can give the help which man needs to discharge this duty truly and effectively. As long as man is not granted the power and means necessary for his guidance, it is not possible for him to become God’s عبد or servant in the real sense of the word. No man-made law can make man a good and true servant of the Lord; it is only God’s help that can bring about this change in him.
The use of the plural number in عبد and نستعین directs our attention to two very important points:
(1) That man is not alone in this world but is part and parcel of the society that surrounds him. He should, therefore, seek not to go alone but to carry others also with him on the path of God.
(2) That as long as a person does not reform his environment, his own reform cannot make him immune from danger; for a house surrounded by others on fire cannot enjoy security for long. Thus the use of the plural number points to a principle which is of vital importance for the moral, cultural and spiritual uplift of Muslims as well as for their success in missionary and other activities. The principle is a special feature of Islam and remains as important today as it ever was.
The verse also contains a hint about the eternal controversy whether man is free or predestined to follow a given course of action. Men of learning in all ages have disagreed upon this point, and no solution has yet been found. Some are of the opinion that man is the master of his will and is free to do what he likes, while others believe that freedom of action is an illusion and man only acts in a manner predestined for him. The verse offers an easy solution of this difficult problem.
The words ایاك نعبد (Thee alone do we worship) which have been put by God in the mouth of man draw our attention to the fact that man is not predestined but free to choose and carry out a course of action as he likes. On the other hand, the words ایاك نستعین (Thee alone do we implore for help) remind us of the fact that, though free, we may yet suffer from constraints and compulsions of various kinds. The prayer, Thee alone do we implore for help, implies that God keeps a watch over our actions and takes steps to remove the constraints which keep us from the path He calls upon us to tread.
The Christian doctrine that man has inherited sin from Adam and therefore cannot get rid of it without atonement is tantamount to the belief that man is not free but is bound to adopt a course predestined for him. Similarly, the Hindu doctrine of transmigration of souls is also a form of predestination. That man’s state in the present life is the result of his actions in a previous life, only means that man is bound to follow the course to which he is prenatally destined. Of modern thinkers, Freud, the famous Austrian psychologist, has also lent powerful support to this view. He has tried to show that the adult has his actions determined by the environment and experiences through which he passes in early childhood. Unable to shed the influence of his early days, the adult is not free. True, early environment exerts an influence on the later life. The Holy Prophet of Islam, fourteen hundred years ago, drew attention to the fact that one’s childhood environment exerts a distinct influence on adulthood. Says he: "A child is born in the likeness of Islam; it is his parents that make him a Christian, a Jew or a Fire-worshipper" (Bukhari). In spite of this, Islam repudiates the idea that man is not free. It is commonly seen that later in one’s life, one often outgrows the atmos-phere and ideas of his childhood and instead adopts a course of life quite different from the life he would have lived if he had not outgrown those ideas.
There is yet another point to be cleared about this verse. In the first four verses of this chapter, God is spoken of in the third person, but in this verse He is suddenly addressed in the second person. This abrupt change from the third to the second person may appear to be an example of bad grammar. Nothing of the kind. A thoughtful contemplation of the divine attributes in the first four verses brings to the mind of the worshipper such an attractive picture of his Creator that he feels irresistibly drawn towards Him, and this, coupled with the realization of His presence, makes him address his Lord and invoke His assistance in a supplicatory tone. The Quran is not a book of philosophy but has been sent to bring about a change in man and to open up to him avenues of spiritual progress. Therefore, its style is made to fit in with the nature of man and with his innermost feelings. The contemplation of the four attributes creates in man such an irresistible longing for his Creator and such an intense desire to offer his whole-hearted devotion to Him that, in order to satisfy this longing of the soul, the third person used in the first four verses has been changed to the second in the fifth verse. It is to this point that the Holy Prophet has beautifully alluded in a hadith. Says he: "Allah has divided the chapter As-Salat equally between man and Himself, the first half belongs to Allah, the second to His servant. When, therefore, a man offers this prayer to God from the fullness of his heart and asks for something, the same is given to him" (Muslim).
c
11:3; 12:41; 16:37; 17:24; 41:38.
d
2:46, 154; 21:113.
11
عِبَادَة (‘Ibadah) 表示完全与极度的谦卑、归顺、服从与服务。它也含有信仰安拉的独一性并为之作证的意思。此词也表示接受一件事物的印象。在此意义上, عِبادَة 的意思会是, 接受安拉的常德的影响并在一个人身上吸收与反映这些常德。
12
“我们只崇拜你” 这句话被放在 “只向你求助” 之前, 意指在人们意识到安拉的伟大的常德后, 他们第一个情不自禁的行动是崇拜安拉。求安拉帮助的想法发生在对安拉崇拜的心情之后。人们想要崇拜安拉而且觉得这样做必须求得安拉的帮助。经文中使用复数, 要人注意极为重要的两点: (a) 在这个世界中人不是孤独的而是环绕在他周围的社会的一部分和几个人的。因此他应该试图不是一个人走上而是带着其他人一起走上安拉的道路; (b) 除非人们改革他们的环境, 他们就不安全。
值得注意的是, 在起先四节经文中谈及安拉时用的是第三人称, 而在这节经文中, 安拉突然被称作第二人称。对安拉常德的研讨, 会在人们心中产生见他们创造主这样一个不可抑止的渴望以及要全心全意地献身给主这样一个强烈的意愿。为了满足心灵中这一渴望, 在起先四节经文中所用的第三人称, 在这节经文中被改成了第二人称。
1
اِیَّاکَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ۔ جب خداتعالیٰ کی قدرتِ خاص کے مظاہر دنیا میں ظاہرہونے شروع ہو جاتے ہیں تو خداتعالیٰ انسان کے قریب ہو جاتا ہے اور سعید طبع لوگوں کو خدا تعالیٰ نظر آنے لگ جاتا ہے اور ایک نیا ایمان ان میں پیدا ہو جاتا ہے۔ پس غائب خدا ان کو حاضر نظر آنے لگتا ہے اور وہ اِیَّاکَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ کہہ اٹھتے ہیں اور رؤیت درحقیقت انبیاء کے زمانہ میں اور انبیاء کے قریب زمانہ میں حاصل ہوتی ہے یعنی جبکہ کثرت سے لوگ اس قسم کی معجزانہ رؤیت کا مقام حاصل کرتے ہیں اور اس سے فائدہ اٹھاتے ہیں۔ انبیاء سے بعید زمانہ میں بھی جاکر کچھ
a
11:3; 12:41; 16:37; 17:24; 41:38.
b
2:46, 154; 21:113.
5
Important Words:
نعبد (we worship) is derived from عبد. We say عبد اللّٰه meaning: he believed in the Oneness of God and served and obeyed Him with humility and sub-missiveness. عبادة which is the noun-infinitive from عبد signifies humility, submissiveness, obedience and service; the idea is not of simple humility but of complete humility. It also implies belief in God’s Oneness and declaration of it (Aqrab). عبودیة has the same meaning, but عبادة is more intensive and more extensive in its significance (Mufradat). Another meaning of the word is to accept the impress of a thing. In Mufradat we have طریق معبد ای مذلل i.e. a way becomes a way when, on account of constant travelling, it becomes susceptible to the travellers’ footprints. With reference to God the meaning would be "receiving the impress of His attributes". عبد means: a man, whether free or slave; a male slave or a bondman (Aqrab); a servant or worshipper of God. عبد الطاغوت means, one who serves or worships the devil (Lane).
Commentary:
True worship demands perfect humility and complete submissiveness, and this is not possible unless there is born in the heart of man a state agreeable to it. So a person can worship God in the real sense of the word only when acts of worship are performed with complete humility of heart.
It should, however, be noted that in Islam عبادة does not merely mean the performance of certain known acts of worship, e.g. Prayer, Fasting, etc. It has a much wider significance. In fact, the Holy Prophet of Islam is reported to have said that any act performed in obedience to God’s commands and to seek His pleasure is an act of ‘Ibadah. Says the Holy Prophet: "If you give a morsel of food to your wife (believing that you are thereby obeying a behest of God), you will find the reward thereof with God" (Bukhari).
In the verse the word نعبد has been placed before the word نستعین to signify that after man has become aware of God, his first impulse is to worship Him. The idea of invoking God’s help comes after the impulse to worship. Man wishes to worship God but he finds that for doing so he needs God’s help. That is why the word نستعین is placed after the word عبد. Man should first make up his mind to worship God, then seek His help for carrying out this resolve.
The word ایاك (Thee alone) has been placed before the words نعبد and نستعین to point to the fact that not only is God alone deserving of worship but that He alone can give the help which man needs to discharge this duty truly and effectively. As long as man is not granted the power and means necessary for his guidance, it is not possible for him to become God’s عبد or servant in the real sense of the word. No man-made law can make man a good and true servant of the Lord; it is only God’s help that can bring about this change in him.
The use of the plural number in عبد and نستعین directs our attention to two very important points:
(1) That man is not alone in this world but is part and parcel of the society that surrounds him. He should, therefore, seek not to go alone but to carry others also with him on the path of God.
(2) That as long as a person does not reform his environment, his own reform cannot make him immune from danger; for a house surrounded by others on fire cannot enjoy security for long. Thus the use of the plural number points to a principle which is of vital importance for the moral, cultural and spiritual uplift of Muslims as well as for their success in missionary and other activities. The principle is a special feature of Islam and remains as important today as it ever was.
The verse also contains a hint about the eternal controversy whether man is free or predestined to follow a given course of action. Men of learning in all ages have disagreed upon this point, and no solution has yet been found. Some are of the opinion that man is the master of his will and is free to do what he likes, while others believe that freedom of action is an illusion and man only acts in a manner predestined for him. The verse offers an easy solution of this difficult problem.
The words ایاك نعبد (Thee alone do we worship) which have been put by God in the mouth of man draw our attention to the fact that man is not predestined but free to choose and carry out a course of action as he likes. On the other hand, the words ایاك نستعین (Thee alone do we implore for help) remind us of the fact that, though free, we may yet suffer from constraints and compulsions of various kinds. The prayer, Thee alone do we implore for help, implies that God keeps a watch over our actions and takes steps to remove the constraints which keep us from the path He calls upon us to tread.
The Christian doctrine that man has inherited sin from Adam and therefore cannot get rid of it without atonement is tantamount to the belief that man is not free but is bound to adopt a course predestined for him. Similarly, the Hindu doctrine of transmigration of souls is also a form of predestination. That man’s state in the present life is the result of his actions in a previous life, only means that man is bound to follow the course to which he is prenatally destined. Of modern thinkers, Freud, the famous Austrian psychologist, has also lent powerful support to this view. He has tried to show that the adult has his actions determined by the environment and experiences through which he passes in early childhood. Unable to shed the influence of his early days, the adult is not free. True, early environment exerts an influence on the later life. The Holy Prophet of Islam, fourteen hundred years ago, drew attention to the fact that one’s childhood environment exerts a distinct influence on adulthood. Says he: "A child is born in the likeness of Islam; it is his parents that make him a Christian, a Jew or a Fire-worshipper" (Bukhari). In spite of this, Islam repudiates the idea that man is not free. It is commonly seen that later in one’s life, one often outgrows the atmos-phere and ideas of his childhood and instead adopts a course of life quite different from the life he would have lived if he had not outgrown those ideas.
There is yet another point to be cleared about this verse. In the first four verses of this chapter, God is spoken of in the third person, but in this verse He is suddenly addressed in the second person. This abrupt change from the third to the second person may appear to be an example of bad grammar. Nothing of the kind. A thoughtful contemplation of the divine attributes in the first four verses brings to the mind of the worshipper such an attractive picture of his Creator that he feels irresistibly drawn towards Him, and this, coupled with the realization of His presence, makes him address his Lord and invoke His assistance in a supplicatory tone. The Quran is not a book of philosophy but has been sent to bring about a change in man and to open up to him avenues of spiritual progress. Therefore, its style is made to fit in with the nature of man and with his innermost feelings. The contemplation of the four attributes creates in man such an irresistible longing for his Creator and such an intense desire to offer his whole-hearted devotion to Him that, in order to satisfy this longing of the soul, the third person used in the first four verses has been changed to the second in the fifth verse. It is to this point that the Holy Prophet has beautifully alluded in a hadith. Says he: "Allah has divided the chapter As-Salat equally between man and Himself, the first half belongs to Allah, the second to His servant. When, therefore, a man offers this prayer to God from the fullness of his heart and asks for something, the same is given to him" (Muslim).
a
11:3; 12:41; 16:37; 17:24; 41:38.b
2:46, 154; 21:113.11
‘Ibadah signifies complete and utmost humility, submissiveness, obedience and service. It also implies belief in God’s Unity and declaration of it. The word also signifies, the acceptance of the impress of a thing. In this sense ‘Ibadah would mean, receiving the impress of Divine attributes and imbibing and reflecting them in one’s own person.
12
The words, Thee alone do we worship, have been placed before the words, Thee alone do we implore for help, to signify that after man becomes aware of God’s great attributes, his first impulse is to worship Him. The idea of invoking God’s help comes after the impulse to worship. Man wishes to worship God but he finds that for doing so he needs God’s help. The use of the plural number in the verse directs attention to two very important points; (a) that man is not alone in this world but is part and parcel of the society that surrounds him. He should, therefore, seek not to go alone but to carry others also with him on the path of God; (b) as long as man does not reform his environment, he is not safe.
It is worthy of note that God is spoken of in the first four verses in the third person, but in this verse He is suddenly addressed in the second person. The contemplation of the four Divine attributes creates in man such an irresistible longing for seeing his Creator and such an inte
إِذْ قَالَ لَهُۥ رَبُّهُۥٓ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ ٱلْعَٰلَمِينَ
3:68; 4:126.
3:68; 4:126.
3:68; 4:126.
Important Words:
اسلم (submit), being in the imperative mood, means, submit or surrender or resign thyself; or become a Muslim, i.e. one resigned to God. For a fuller discussion of the word see 2:113.
Commentary:
The Jews are here told that the greatness of their ancestor Abraham lay in the fact that he was always ready to submit fully and resign himself completely to the will of God. Therefore, if they too wish to become great in the sight of God, they should also submit to Him and obey His commands and accept His Prophet.
The verse beautifully describes Abraham’s religion. When God asked him to submit, he immediately replied, I have submitted to the Lord of the worlds. This reply of Abraham points to two important inferences: (1) That Abraham does not use the words "I will submit" or even "I do submit" but I have submitted, which means that he was so eager to obey his Lord that he took no time in making his submission, as if the act were already a thing accomplished. (2) That Abraham does not merely say I have submitted, but adds the words to the Lord of the worlds, which signifies that his submission was not based on any ulterior motive but on the simple fact that the "Being" to Whom he was submitting was the Lord and Master of the world and hence entitled to obedience.
c
3:68; 4:126.
a
3:68; 4:126.
138
Important Words:
اسلم (submit), being in the imperative mood, means, submit or surrender or resign thyself; or become a Muslim, i.e. one resigned to God. For a fuller discussion of the word see 2:113.
Commentary:
The Jews are here told that the greatness of their ancestor Abraham lay in the fact that he was always ready to submit fully and resign himself completely to the will of God. Therefore, if they too wish to become great in the sight of God, they should also submit to Him and obey His commands and accept His Prophet.
The verse beautifully describes Abraham’s religion. When God asked him to submit, he immediately replied, I have submitted to the Lord of the worlds. This reply of Abraham points to two important inferences: (1) That Abraham does not use the words "I will submit" or even "I do submit" but I have submitted, which means that he was so eager to obey his Lord that he took no time in making his submission, as if the act were already a thing accomplished. (2) That Abraham does not merely say I have submitted, but adds the words to the Lord of the worlds, which signifies that his submission was not based on any ulterior motive but on the simple fact that the "Being" to Whom he was submitting was the Lord and Master of the world and hence entitled to obedience.
b
3:68; 4:126.
وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ وَٱتَّبَعَ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا ۗ وَٱتَّخَذَ ٱللَّهُ إِبْرَٰهِيمَ خَلِيلًا
حَنِیْـفًا ابراہیمؑ کا حال ہے۔ لیکن چونکہ حال اور صفت کے معنی ایک ہوتے ہیں اور حال کا ترجمہ اردو میں نہیں ہو سکا۔ اس لئے صفت کا ترجمہ کر دیا گیا ہے۔
2:132.
This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow.
2:132.
Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).
d
2:132.
349
这节经文述及伊斯兰教的要旨: 完全服从安拉的旨意并把个人的全部才能和力量完全奉献给安拉而为安拉服务。经文提出伊布拉欣为穆斯林摹仿和学习的真正的榜样。
1
حَنِیْـفًا ابراہیمؑ کا حال ہے۔ لیکن چونکہ حال اور صفت کے معنی ایک ہوتے ہیں اور حال کا ترجمہ اردو میں نہیں ہو سکا۔ اس لئے صفت کا ترجمہ کر دیا گیا ہے۔
a
2:132.
591
Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).
b
2:132.
675
This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow.
وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَٰٓئِفَ ٱلْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَٰتٍ لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌۢ
5:49; 11:8; 67:3.
The verse constitutes at once an exhortation and a warning to the Muslims. They are told that they are going to be granted power and authority, and the duty of regulating the affairs of nations is about to devolve on them. They should discharge their responsibilities with equity and justice as they shall have to give account of their charge to their Creator.
5:49; 11:8; 67:3.
Commentary:
This Surah began with a reference to "darkness" and "light", and in its concluding verse also reference has been made to the same subject, though in different words. The verse purports to say that the people of darkness and the people of light will get their respective rewards at the hands of God. The words, quick in punishment, refer to the punishment of those who are in darkness, while the words, Most Forgiving, Merciful, refer to the good reward of those who are endowed with light. The words, that He may try you by that which He has given you, are intended to point to the great purpose for which "darkness" and "light" have been created, the expression, given you, hinting that both light and darkness have been created for the ultimate good of man. Indeed if there had been no darkness, there would have been no progress. See also 6:2.
a
5:49; 11:8; 67:3.
470
这节经文既勉励又警告穆斯林。他们被告知即将给他们权利和权威, 而且管理各国事务的职责就要移交给他们。他们必须公正的履行他们的各种职责, 因为他们必须向创造主汇报他们所掌管的职责。
a
5:49; 11:8; 67:3.
905
Commentary:
This Surah began with a reference to "darkness" and "light", and in its concluding verse also reference has been made to the same subject, though in different words. The verse purports to say that the people of darkness and the people of light will get their respective rewards at the hands of God. The words, quick in punishment, refer to the punishment of those who are in darkness, while the words, Most Forgiving, Merciful, refer to the good reward of those who are endowed with light. The words, that He may try you by that which He has given you, are intended to point to the great purpose for which "darkness" and "light" have been created, the expression, given you, hinting that both light and darkness have been created for the ultimate good of man. Indeed if there had been no darkness, there would have been no progress. See also 6:2.
c
5:49; 11:8; 67:3.
941
The verse constitutes at once an exhortation and a warning to the Muslims. They are told that they are going to be granted power and authority, and the duty of regulating the affairs of nations is about to devolve on them. They should discharge their responsibilities with equity and justice as they shall have to give account of their charge to their Creator.
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
عِبَادَة (‘Ibadah) 这个词的基本意义是人要使自己受严格的精神训练, 完全顺从安拉的命谕, 完善地培养自己天赋的一切内在才能和力量, 以便能以接受安拉的感召, 吸收和表现安拉的常德。如这节经文所谈到的, 这是创造人类的伟大而高贵的目的, 而这恰恰就是礼拜安拉的用意。人性的内在和外在的天赋使我们清楚地了解到, 安拉赋予的最大才能是唤醒人去追随安拉, 激发完全服从安拉意志的高贵意愿。
The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will.
Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
Commentary:
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65).
1307
عِبَادَة (‘Ibadah) 这个词的基本意义是人要使自己受严格的精神训练, 完全顺从安拉的命谕, 完善地培养自己天赋的一切内在才能和力量, 以便能以接受安拉的感召, 吸收和表现安拉的常德。如这节经文所谈到的, 这是创造人类的伟大而高贵的目的, 而这恰恰就是礼拜安拉的用意。人性的内在和外在的天赋使我们清楚地了解到, 安拉赋予的最大才能是唤醒人去追随安拉, 激发完全服从安拉意志的高贵意愿。
3926
Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
Commentary:
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65).
2840
The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will.
لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِى كَبَدٍ
یعنی مکّہ آسانی سے فتح نہیں ہوگا بلکہ اس کے لئے بڑی محنتیں کرنی پڑیں گی۔ جنگی یلغاریں بھی اور تبلیغ بھی۔
84:7.
The prophecy, that the Holy Prophet will be expelled from Mecca and will come back to it as a conqueror and Mecca will submit to him and its inhabitants will enter the fold of Islam, will be fulfilled only after he and his followers will have gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
84:7.
Important Words:
کبد (toil). کبده means, he smote his liver or stomach. کبد means, difficulty; distress; affliction; the middle of the sky. فی کبدmeans, in a state in which he has to work hard. It also means, in a right and just state; in just proportion; in an erect state (Aqrab).
Commentary:
The verse purports to say that the prophecy made in the foregoing verses, viz. that the Holy Prophet will be expelled from Mecca but will come back to it as a conqueror and that Mecca will submit to him, and its inhabitants will enter his fold, will be fulfilled only after he and his followers had gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
c
84:7.
1692
有一个预言是, 穆圣将被逐出麦加并将作为征服者归来, 置麦加在他的权力之下, 当地的居民将进入伊斯兰教的羊栏;但这个预言只有在他和他的信徒们历尽了莫大的苦难, 也就是说, 要求他们为达到自己的伟大目的而进行艰巨的不断斗争之后, 才会应验。
1
یعنی مکّہ آسانی سے فتح نہیں ہوگا بلکہ اس کے لئے بڑی محنتیں کرنی پڑیں گی۔ جنگی یلغاریں بھی اور تبلیغ بھی۔
a
84:7.
4726
Important Words:
کبد (toil). کبده means, he smote his liver or stomach. کبد means, difficulty; distress; affliction; the middle of the sky. فی کبدmeans, in a state in which he has to work hard. It also means, in a right and just state; in just proportion; in an erect state (Aqrab).
Commentary:
The verse purports to say that the prophecy made in the foregoing verses, viz. that the Holy Prophet will be expelled from Mecca but will come back to it as a conqueror and that Mecca will submit to him, and its inhabitants will enter his fold, will be fulfilled only after he and his followers had gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
c
84:7.
3346
The prophecy, that the Holy Prophet will be expelled from Mecca and will come back to it as a conqueror and Mecca will submit to him and its inhabitants will enter the fold of Islam, will be fulfilled only after he and his followers will have gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
96:15.
اس سے مراد مکہ والے ہیں اور اس طرف اشارہ کیا گیا ہے کہ وہ یہ سمجھتے ہیں کہ ہم پر کوئی غالب نہیں آسکتا۔ لیکن یہ جھوٹ ہے۔
96:15.
Commentary:
The verse warns disbelievers that if they think that they can suppress Islam and by means of their wealth and influence can arrest its progress, they labour under a serious misconception. God is aware of their evil designs and He has the power and will bring them to nought.
a
96:15.
2
اس سے مراد مکہ والے ہیں اور اس طرف اشارہ کیا گیا ہے کہ وہ یہ سمجھتے ہیں کہ ہم پر کوئی غالب نہیں آسکتا۔ لیکن یہ جھوٹ ہے۔
a
96:15.
4727
Commentary:
The verse warns disbelievers that if they think that they can suppress Islam and by means of their wealth and influence can arrest its progress, they labour under a serious misconception. God is aware of their evil designs and He has the power and will bring them to nought.
a
96:15.
3347
God is aware of the evil designs of disbeliever and He has the power to, and will bring them to naught.