Topic: Sincerity
View Aspects
قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ
28:56; 42:16; 109:7.
28:56; 42:16; 109:7.
28:56; 42:16; 109:7.
Important Words:
مخلصون (sincerely devoted) is derived from خلص which means, he or it became pure. اخلص فی الطاعة means, he was or became sincere in obedience. اخلص له الحب means, he was sincere in his love for him, lit. he made his love true for him (Aqrab). اخلص للهmeans, he was sincere to God or he was sincere in his connection with Him (Lane & Mufradat)
Commentary:
The Holy Prophet is here commanded to say to the People of the Book that it is God Who has sent His revelation to him and that they should not dispute God’s choice, because He is as much the God of the Muslims as He is theirs, and He knows the works of both. He is the Creator of all and His grace is not confined to any one tribe or country. So, if God has now selected an Ishmaelite for the office of prophethood and has chosen the Arabs for His grace, they should not reject him on that account. The central point of faith is the person of God, and if one is sincere in his connection with Him, there should be no hesitation in accepting anything that emanates from Him. The real question is, whether God has indeed chosen Muhammad to be His Messenger. If that question is answered in the affirmative, nothing should stop a man from accepting Islam; and if he rejects Islam, he ranges himself against God, be he a Jew, a Christian, a Hindu or any other.
a
28:56; 42:16; 109:7.
a
28:56; 42:16; 109:7.
146
Important Words:
مخلصون (sincerely devoted) is derived from خلص which means, he or it became pure. اخلص فی الطاعة means, he was or became sincere in obedience. اخلص له الحب means, he was sincere in his love for him, lit. he made his love true for him (Aqrab). اخلص للهmeans, he was sincere to God or he was sincere in his connection with Him (Lane & Mufradat)
Commentary:
The Holy Prophet is here commanded to say to the People of the Book that it is God Who has sent His revelation to him and that they should not dispute God’s choice, because He is as much the God of the Muslims as He is theirs, and He knows the works of both. He is the Creator of all and His grace is not confined to any one tribe or country. So, if God has now selected an Ishmaelite for the office of prophethood and has chosen the Arabs for His grace, they should not reject him on that account. The central point of faith is the person of God, and if one is sincere in his connection with Him, there should be no hesitation in accepting anything that emanates from Him. The real question is, whether God has indeed chosen Muhammad to be His Messenger. If that question is answered in the affirmative, nothing should stop a man from accepting Islam; and if he rejects Islam, he ranges himself against God, be he a Jew, a Christian, a Hindu or any other.
a
28:56; 42:16; 109:7.
إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَٱعْتَصَمُوا۟ بِٱللَّهِ وَأَخْلَصُوا۟ دِينَهُمْ لِلَّهِ فَأُو۟لَٰٓئِكَ مَعَ ٱلْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ ٱللَّهُ ٱلْمُؤْمِنِينَ أَجْرًا عَظِيمًا
See 2:161.
3:102.
Important Words:
For the meaning of مع see note on 4:70.
Commentary:
The verse is important inasmuch as it helps definitely to determine the meaning of the word مع (among) which does not, and indeed cannot, convey here the sense of "with", for the obvious reason that the penitent from among the hypocrites are not only to be reckoned "with the believers as mere companions" but are to become members and, as it were, part and parcel, of the Muslim community, being definitely reckoned among them. The verse also hints that the door of repentance is open even for the hypocrites who have been so strongly condemned in the foregoing verse.
a
2:161.
b
3:102.
a
See 2:161.
b
3:102.
610
Important Words:
For the meaning of مع see note on 4:70.
Commentary:
The verse is important inasmuch as it helps definitely to determine the meaning of the word مع (among) which does not, and indeed cannot, convey here the sense of "with", for the obvious reason that the penitent from among the hypocrites are not only to be reckoned "with the believers as mere companions" but are to become members and, as it were, part and parcel, of the Muslim community, being definitely reckoned among them. The verse also hints that the door of repentance is open even for the hypocrites who have been so strongly condemned in the foregoing verse.
a
See 2:161.
b
3:102.
وَقَاسَمَهُمَآ إِنِّى لَكُمَا لَمِنَ ٱلنَّٰصِحِينَ
قُلْ أَمَرَ رَبِّى بِٱلْقِسْطِ ۖ وَأَقِيمُوا۟ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ
4:59; 16:91; 57:26.
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
4:59; 16:91; 57:26.
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
4:59; 16:91; 57:26.
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
1
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
a
4:59; 16:91; 57:26.
931
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
965
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
966
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
أُبَلِّغُكُمْ رِسَٰلَٰتِ رَبِّى وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ
7:69, 80; 46:24.
7:69, 80; 46:24.
7:69, 80; 46:24.
d
7:69, 80; 46:24.
b
7:69, 80; 46:24.
b
7:69, 80; 46:24.
أُبَلِّغُكُمْ رِسَٰلَٰتِ رَبِّى وَأَنَا۠ لَكُمْ نَاصِحٌ أَمِينٌ
7:63, 80; 46:24.
7:63, 80; 46:24.
7:63, 80; 46:24.
Commentary:
This verse contains the answer to the charge of lying brought against Hud in 7:67 above. A person resorts to lying either because (1) he seeks thereby to gain some advantage, or (2) to do another person some harm or (3) because lying is a habit with him. Now Hud refutes the charge by saying, I am to you a sincere and faithful counsellor, i.e. being sincere I have no selfish motive, nor do I wish evil to anyone; on the contrary, I am solicitous of doing you good; and being faithful, i.e. possessing faith, I am not in the habit of lying.
e
7:63, 80; 46:24.
c
7:63, 80; 46:24.
967
Commentary:
This verse contains the answer to the charge of lying brought against Hud in 7:67 above. A person resorts to lying either because (1) he seeks thereby to gain some advantage, or (2) to do another person some harm or (3) because lying is a habit with him. Now Hud refutes the charge by saying, I am to you a sincere and faithful counsellor, i.e. being sincere I have no selfish motive, nor do I wish evil to anyone; on the contrary, I am solicitous of doing you good; and being faithful, i.e. possessing faith, I am not in the habit of lying.
d
7:63, 80; 46:24.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّى وَنَصَحْتُ لَكُمْ وَلَٰكِن لَّا تُحِبُّونَ ٱلنَّٰصِحِينَ
7:63, 69; 46:24.
7:63, 69; 46:24.
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
7:63, 69; 46:24.
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
b
7:63, 69; 46:24.
a
7:63, 69; 46:24.
978
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
a
7:63, 69; 46:24.
1004
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَٰلَٰتِ رَبِّى وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ ءَاسَىٰ عَلَىٰ قَوْمٍ كَٰفِرِينَ
7:69, 80; 46:24.
7:69, 80; 46:24.
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
7:69, 80; 46:24.
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
b
7:69, 80; 46:24.
a
7:69, 80; 46:24.
990
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
a
7:69, 80; 46:24.
1014
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ ۚ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
48:18.
48:18.
48:18.
Important Words:
نصحوا (are sincere) is derived from نصح. They say نصحه or نصح له i.e. he advised him or counselled him sincerely or faithfully; or he acted sincerely or honestly to him; or he deserved what was good for him. نصح الشیء means, the thing became pure or unadulterated (Lane).
Commentary:
This and the succeeding verse speak of those who cannot join an expedition owing to some real inability. No blame lies on them. The verse also shows that those, who have really nothing to spend in the cause of God, are also reckoned among those, who actually strive in the cause of God if they are sincere and faithful to God and His Messenger.
a
48:18.
a
48:18.
1241
Important Words:
نصحوا (are sincere) is derived from نصح. They say نصحه or نصح له i.e. he advised him or counselled him sincerely or faithfully; or he acted sincerely or honestly to him; or he deserved what was good for him. نصح الشیء means, the thing became pure or unadulterated (Lane).
Commentary:
This and the succeeding verse speak of those who cannot join an expedition owing to some real inability. No blame lies on them. The verse also shows that those, who have really nothing to spend in the cause of God, are also reckoned among those, who actually strive in the cause of God if they are sincere and faithful to God and His Messenger.
a
48:18.
هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
17:67; 29:66; 31:33.
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
یعنی کشتیوں کے شاندار چلنے پر۔
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
17:67; 29:66; 31:33.
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
17:67; 29:66; 31:33.
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
d
17:67; 29:66; 31:33.
1
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
2
یعنی کشتیوں کے شاندار چلنے پر۔
3
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
a
17:67; 29:66; 31:33.
1298
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
e
17:67; 29:66; 31:33.
1251
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
وَلَا يَنفَعُكُمْ نُصْحِىٓ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ۚ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ
The verse removes the wrong notion commonly held that being very angry with his people because they did not believe, Noah prayed for their destruction (71:27, 28), for it shows that Noah had prayed for their destruction not of his own accord but God Himself had desired him to do so.
Important Words:
یغویكم (destroy you). See 7:17.
Commentary:
By the words, If Allah desires to destroy you, Noah means to say that though he ardently wishes his people to accept his Message and thus be saved, his love for them cannot exceed God’s love for His creatures; and when God has decreed their destruction, the doom must be accepted as not only inevitable but also justified, and he must submit to His decree.
The verse also explodes the wrong notion commonly held that Noah prayed for the destruction of his people (71:27, 28), for it shows that it was not Noah who had prayed for their destruction but that God Himself had commanded him to do so.
The words, He is your Lord, are intended to hint that God destroys a people only when He finds that their destruction is necessary and is good for others; otherwise, being their Lord and Master, He cannot wish them evil.
1416
Important Words:
یغویكم (destroy you). See 7:17.
Commentary:
By the words, If Allah desires to destroy you, Noah means to say that though he ardently wishes his people to accept his Message and thus be saved, his love for them cannot exceed God’s love for His creatures; and when God has decreed their destruction, the doom must be accepted as not only inevitable but also justified, and he must submit to His decree.
The verse also explodes the wrong notion commonly held that Noah prayed for the destruction of his people (71:27, 28), for it shows that it was not Noah who had prayed for their destruction but that God Himself had commanded him to do so.
The words, He is your Lord, are intended to hint that God destroys a people only when He finds that their destruction is necessary and is good for others; otherwise, being their Lord and Master, He cannot wish them evil.
1312
The verse removes the wrong notion commonly held that being very angry with his people because they did not believe, Noah prayed for their destruction (71:27, 28), for it shows that Noah had prayed for their destruction not of his own accord but God Himself had desired him to do so.
قَالُوا۟ يَٰٓأَبَانَا مَا لَكَ لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ
Commentary:
This verse points to another difference with the Biblical version; for, whereas in this verse we are told that the brothers of Joseph asked their father to send him with them, the Bible tells us that Jacob himself sent Joseph to his brothers (Gen. 37:13, 14). But the Bible seems to contradict itself in this respect for in Gen. 37:4 we are told that Joseph was hated by his brothers because Jacob loved him more than he loved them and that Jacob was aware of this hatred. How could Jacob, knowing that his brothers hated him, send Joseph to them?
Moreover, Joseph appears to be only eleven or twelve years old at the time when this incident took place, because it is only for a boy of this tender age that the language used by Joseph’s brothers about him can be used. The Bible, however, places Joseph’s age at that time at seventeen or eighteen, which is evidently wrong.
1516
Commentary:
This verse points to another difference with the Biblical version; for, whereas in this verse we are told that the brothers of Joseph asked their father to send him with them, the Bible tells us that Jacob himself sent Joseph to his brothers (Gen. 37:13, 14). But the Bible seems to contradict itself in this respect for in Gen. 37:4 we are told that Joseph was hated by his brothers because Jacob loved him more than he loved them and that Jacob was aware of this hatred. How could Jacob, knowing that his brothers hated him, send Joseph to them?
Moreover, Joseph appears to be only eleven or twelve years old at the time when this incident took place, because it is only for a boy of this tender age that the language used by Joseph’s brothers about him can be used. The Bible, however, places Joseph’s age at that time at seventeen or eighteen, which is evidently wrong.
۞ وَحَرَّمْنَا عَلَيْهِ ٱلْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰٓ أَهْلِ بَيْتٍ يَكْفُلُونَهُۥ لَكُمْ وَهُمْ لَهُۥ نَٰصِحُونَ
20:41.
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
20:41.
20:41.
a
20:41.
1
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
a
20:41.
a
20:41.
فَإِذَا رَكِبُوا۟ فِى ٱلْفُلْكِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ إِذَا هُمْ يُشْرِكُونَ
10:23; 31:33.
10:23; 31:33.
10:23; 31:33.
b
10:23; 31:33.
a
10:23; 31:33.
a
10:23; 31:33.
وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ
10:13; 39:9, 50.
10:13; 39:9, 50.
10:13; 39:9, 50.
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
b
10:13; 39:9, 50.
a
10:13; 39:9, 50.
3014
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
a
10:13; 39:9, 50.
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ فَٱعْبُدِ ٱللَّهَ مُخْلِصًا لَّهُ ٱلدِّينَ
5:49; 6:107.
5:49; 6:107.
5:49; 6:106.
Commentary:
After having briefly referred to the subject of Quranic revelation in the previous two verses, the Surah proceeds, in the present verse, to deal with the supreme need and purpose of all revealed Books and Divine Prophets, namely, the establishment of God’s Unity in the world. The greatest impediment in the way of the achievement of this most noble object (the verse goes on to say) is that man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realise the Divine Being. All this the Quran dubs as mere lie and self-deception.
c
5:49; 6:107.
c
5:49; 6:106.
3440
Commentary:
After having briefly referred to the subject of Quranic revelation in the previous two verses, the Surah proceeds, in the present verse, to deal with the supreme need and purpose of all revealed Books and Divine Prophets, namely, the establishment of God’s Unity in the world. The greatest impediment in the way of the achievement of this most noble object (the verse goes on to say) is that man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realise the Divine Being. All this the Quran dubs as mere lie and self-deception.
c
5:49; 6:107.
أَلَا لِلَّهِ ٱلدِّينُ ٱلْخَالِصُ ۚ وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلْفَىٰٓ إِنَّ ٱللَّهَ يَحْكُمُ بَيْنَهُمْ فِى مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ كَٰذِبٌ كَفَّارٌ
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
4:142; 22:70; 32:26.
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
1125
人类易崇拜虚假的神灵, 他们自己想象出来的各种偶像, 诸如: 贤士和圣洁的人; 财富、权力和激情; 流传下来的信念和风俗习惯等等。他们总是自称, 相信这些事物会帮助他们了解和认识安拉。
1
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
d
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
2562
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ مُخْلِصًا لَّهُ ٱلدِّينَ
13:37.
13:37.
13:37; 18:111; 72:21.
a
13:37.
c
13:37; 18:111; 72:21.
d
13:37.