Topic: Vain, Idle Talk
View Aspects
وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ إِذْ قَالُوا۟ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٍ مِّن شَىْءٍ ۗ قُلْ مَنْ أَنزَلَ ٱلْكِتَٰبَ ٱلَّذِى جَآءَ بِهِۦ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ ۖ تَجْعَلُونَهُۥ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا ۖ وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوٓا۟ أَنتُمْ وَلَآ ءَابَآؤُكُمْ ۖ قُلِ ٱللَّهُ ۖ ثُمَّ ذَرْهُمْ فِى خَوْضِهِمْ يَلْعَبُونَ
22:75; 39:68.
36:16; 67:10.
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
22:75; 39:68.
36:16; 67:10.
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
a
22:75; 39:68.
b
36:16; 67:10.
834
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
873
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
874
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
كَٱلَّذِينَ مِن قَبْلِكُمْ كَانُوٓا۟ أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَٰلًا وَأَوْلَٰدًا فَٱسْتَمْتَعُوا۟ بِخَلَٰقِهِمْ فَٱسْتَمْتَعْتُم بِخَلَٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ ۚ أُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
15:106.
15:106.
18:106.
Important Words:
The word الذی in the clauseکالذی خاضوا (as they indulged in idle talk) has been variously explained. Either (1) it is in the sense of منor ما . being used as a plural and giving the sense of الذین; or (2) it has the wordخوض understood before it, the full clause being کخوض الذی خاضوہ i.e. like the idle talk in which they indulged; or (3) it has the word فوج or some similar word understood before it, the full clause in this case being کالفوج الذی خاضوا i.e. like the party which indulged in idle talk, etc. (Kashshaf & Shaukani).
Commentary:
The reference in the pronoun "you" in the words, before you, may be either to the hypocrites in general or to ‘Abdullah bin Ubayy (the leader of the hypocrites) and his close associates in particular. The words, those before you, are explained in the following verse.
a
15:106.
b
18:106.
1223
Important Words:
The word الذی in the clauseکالذی خاضوا (as they indulged in idle talk) has been variously explained. Either (1) it is in the sense of منor ما . being used as a plural and giving the sense of الذین; or (2) it has the wordخوض understood before it, the full clause being کخوض الذی خاضوہ i.e. like the idle talk in which they indulged; or (3) it has the word فوج or some similar word understood before it, the full clause in this case being کالفوج الذی خاضوا i.e. like the party which indulged in idle talk, etc. (Kashshaf & Shaukani).
Commentary:
The reference in the pronoun "you" in the words, before you, may be either to the hypocrites in general or to ‘Abdullah bin Ubayy (the leader of the hypocrites) and his close associates in particular. The words, those before you, are explained in the following verse.
b
15:106.
وَٱلَّذِينَ هُمْ عَنِ ٱللَّغْوِ مُعْرِضُونَ
25:73.
The second stage consists in the avoidance of all vain talk and thoughts and also of idle, vain and futile actions. Life is a grim and serious fact and a believer must take it as such. He must employ every moment of it usefully and shun all vain and useless pursuits.
See 25:73.
Important Words:
اللغو (that which is vain) is derived from لغا and signifies a vain, foolish, worthless or careless talk or speech or that which one utters without seriously meaning it; vain act or an act done carelessly or unthinkingly; deviation from the right path; foolish joking. It covers all vain and foolish thoughts. It is also used for the chirping of sparrows and the sound of other birds (Lane, Aqrab & Muhit). See also 2:226.
Commentary:
The second stage in the spiritual journey of man consists in the avoidance of all vain talk and thoughts and also of idle, vain and futile actions. A true believer not only prays to God in the utmost humility of the heart but takes life very seriously. Life is a grim and serious fact and he takes it as such. He employs every moment of it usefully and shuns all vain and useless pursuits which are incapable of doing any good either to his own person or to his community or country. Incidentally, the avoidance of vain pursuits is the natural and inevitable result of humility in prayer as is evident from another verse of the Quran, viz. "Surely Prayer restrains one from indecency and manifest evil" (29:46).
b
25:73.
881
第二阶段是, 避免一切空谈和无益的想法;同时也要避免懒散以及愚蠢和轻浮的行动。生活是严肃的现实。因此一个信仰者必须这样正视它。他必须有效地使用生活中的每一时刻, 避免一切无益的和无用的追求。
b
See 25:73.
2511
Important Words:
اللغو (that which is vain) is derived from لغا and signifies a vain, foolish, worthless or careless talk or speech or that which one utters without seriously meaning it; vain act or an act done carelessly or unthinkingly; deviation from the right path; foolish joking. It covers all vain and foolish thoughts. It is also used for the chirping of sparrows and the sound of other birds (Lane, Aqrab & Muhit). See also 2:226.
Commentary:
The second stage in the spiritual journey of man consists in the avoidance of all vain talk and thoughts and also of idle, vain and futile actions. A true believer not only prays to God in the utmost humility of the heart but takes life very seriously. Life is a grim and serious fact and he takes it as such. He employs every moment of it usefully and shuns all vain and useless pursuits which are incapable of doing any good either to his own person or to his community or country. Incidentally, the avoidance of vain pursuits is the natural and inevitable result of humility in prayer as is evident from another verse of the Quran, viz. "Surely Prayer restrains one from indecency and manifest evil" (29:46).
b
25:73.
1980
The second stage consists in the avoidance of all vain talk and thoughts and also of idle, vain and futile actions. Life is a grim and serious fact and a believer must take it as such. He must employ every moment of it usefully and shun all vain and useless pursuits.
وَإِذَا سَمِعُوا۟ ٱللَّغْوَ أَعْرَضُوا۟ عَنْهُ وَقَالُوا۟ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ سَلَٰمٌ عَلَيْكُمْ لَا نَبْتَغِى ٱلْجَٰهِلِينَ
25:64, 73.
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
25:64, 73.
c
25:64, 73.
4
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
a
23:4; 25:73.
b
25:64.
a
25:64, 73.
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ إِنِ ٱفْتَرَيْتُهُۥ فَلَا تَمْلِكُونَ لِى مِنَ ٱللَّهِ شَيْـًٔا ۖ هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ ۖ كَفَىٰ بِهِۦ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ ۖ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
11:36.
11:36.
The expression, minallah, means, (a) in opposition to Allah; (b) from the punishment of Allah.
11:36.
Commentary:
After effectively refuting شرک (idolatry) in the preceding few verses, the Surah, in the present verse, proceeds to deal with the next important topic—Divine revelation. It purports to say that forging lies about God, being a fatal poison, is bound to bring about the spiritual death and destruction of the forger. This is the significance of the words: "You cannot avail me aught against Allah." The words, "Sufficient is He for a witness between me and you," signify that "if I am a forger of lies against God, He would not let me go unpunished, but if you reject the Message of Truth, you too will have to suffer the evil consequences of your rejection."
The expression من اللّٰه means: (a) in opposition to Allah; (b) from the punishment of Allah.
d
11:36.
b
11:36.
3764
Commentary:
After effectively refuting شرک (idolatry) in the preceding few verses, the Surah, in the present verse, proceeds to deal with the next important topic—Divine revelation. It purports to say that forging lies about God, being a fatal poison, is bound to bring about the spiritual death and destruction of the forger. This is the significance of the words: "You cannot avail me aught against Allah." The words, "Sufficient is He for a witness between me and you," signify that "if I am a forger of lies against God, He would not let me go unpunished, but if you reject the Message of Truth, you too will have to suffer the evil consequences of your rejection."
The expression من اللّٰه means: (a) in opposition to Allah; (b) from the punishment of Allah.
d
11:36.
2721
The expression, minallah, means, (a) in opposition to Allah; (b) from the punishment of Allah.
ٱلَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ
فَذَرْهُمْ يَخُوضُوا۟ وَيَلْعَبُوا۟ حَتَّىٰ يُلَٰقُوا۟ يَوْمَهُمُ ٱلَّذِى يُوعَدُونَ
23:55; 43:84; 52:46.
23:55; 43:84; 52:46.
23:55; 43:84; 52:46.
Commentary:
The expression, "that day of theirs which they are promised," means the day of the final triumph of Islam in Arabia and the complete defeat and discomfiture of disbelief—the day of the Fall of Mecca.
b
23:55; 43:84; 52:46.
a
23:55; 43:84; 52:46.
4383
Commentary:
The expression, "that day of theirs which they are promised," means the day of the final triumph of Islam in Arabia and the complete defeat and discomfiture of disbelief—the day of the Fall of Mecca.
a
23:55; 43:84; 52:46.
وَكُنَّا نَخُوضُ مَعَ ٱلْخَآئِضِينَ