Topic: Followers Of
View Aspects
وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ ۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمْ ۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ
3:111.
22:79.
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
3:111.
22:79.
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
3:111.
22:79.
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
d
3:111.
e
22:79.
88
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
89
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
90
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
91
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
a
3:111.
b
22:79.
150
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
b
3:111.
c
22:79.
160
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
161
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
162
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
163
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ ۗ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَٰبِ لَكَانَ خَيْرًا لَّهُم ۚ مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَٰسِقُونَ
یعنی مسلمانوں کے سب سے بہتر ہونے کی یہ وجہ ہے کہ انہیں اپنے فائدہ کی بجائے سب دنیا کے فائدہ کے لئے پیدا کیا گیا ہے۔ کاش! مسلمان اس حکمت کو سمجھیں اور اس طرح ذلیل نہ ہوں۔
2:144.
3:105, 115; 7:158; 9:71; 31:18.
The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions.
2:144.
3:105, 115; 7:158; 9:71; 31:18.
Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.
b
2:144.
c
3:105, 115; 7:158; 9:71; 31:18.
271
本节经文不仅声称穆斯林是最优秀的人--------确实是一个大的宣称--------而且也说出了理由: (1)他们是为了人类的利益而成长起来的; (2) 劝善止恶、信仰独一的安拉是他们的责任。穆斯林的光荣取决于这两个条件, 并受它们的支配。
1
یعنی مسلمانوں کے سب سے بہتر ہونے کی یہ وجہ ہے کہ انہیں اپنے فائدہ کی بجائے سب دنیا کے فائدہ کے لئے پیدا کیا گیا ہے۔ کاش! مسلمان اس حکمت کو سمجھیں اور اس طرح ذلیل نہ ہوں۔
b
2:144.
c
3:105, 115; 7:158; 9:71; 31:18.
396
Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.
c
2:144.
d
3:105, 115; 7:158; 9:71; 31:18.
457
The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions.
فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ
42:39.
除了别的事情外, 伊斯兰教在这方面也是独一无二的: 它的基本原则中包括 مُشَاوَرَةْ (Mushawarah) 咨询制度。它约束穆斯林国家首脑在国家重要事务中心须与穆斯林商议。穆圣过去常与其信从者商议各种重要事情, 如在白德尔、吴候德及壕沟战役前与他们商量, 还有在他的崇高夫人阿依莎遭到诬告时与他们商量。阿布•胡赖拉 (اَبُوْهُرَيْرَة, Abu Hurairah) 说: “穆圣最希望与别人商量一切重要事情” (Manthur, ii. 90)。据说穆圣的第二继位人欧麦尔曾说过: “在圣职继位制度中咨询必然要有的 (اِزَالَةُ الْخِفَاء عَنْ خِلَافَةِ الْخُلَفَاء, Izalatul-Khifa’ ‘an Khilafatil-Khulafa’)。因此在重要事情中坚持商议, 是伊斯兰教的一个基本法令, 是对穆斯林的精神和世俗领袖的约束。虽然最后的决定取决于继位人 خَلِیْفَة (Khalifah) 即穆斯林国家的首脑, 但他必须取得穆斯林代表的建议。伊斯兰教的 شُوْرٰى (Shura)或 مُشَاوَرَةْ (Mushawarah)--------咨询制度不是西方所理解的议会。穆斯林国家首脑享有一定的决定权, 可以否决提供给他的建议。但是他不能轻易使用这决定权,而要尊重大多数人的建议。
42:39.
The words give an insight into the beautiful character of the Holy Prophet, of which the most effable and prominent trait was his all- comprehensive mercy. He was full of the milk of human kindness and was not only kind towards his Companions and followers but was also full of mercy and sympathy for his enemies who were always on the lookout to stab him in the back. It is on record that he took no action against those treacherous Hypocrites who had deserted him in the Battle of Uhud. He even consulted them in affairs of State.
Besides other things Islam is unique in this respect that it has included the institution of Mushawarah (consultation) in its basic principles. It has made it binding upon the Head of the Muslim State that he should consult Muslims in all important affairs of the State. The Holy Prophet used to consult his followers in all important matters, as he did before the battles of Badr, Uhud, and Ahzab, and also when a false accusation was brought against his noble wife, ‘A’ishah. Abu Hurairah says: "The Holy Prophet was most solicitous in consulting others in all matters of importance" (Manthur ii. 90). ‘Umar, the Second Successor of the Holy Prophet, is reported to have said: There is no Khilafat without consultation" (Izalatul-Khifa’ ‘an Khilafatil- Khulafa’). Thus the holding of consultation in important matters is a basic injunction of Islam and is binding on both spiritual and temporal Muslim Chiefs. The Khalifah or the Head of the Muslim State must seek the advice of representative
42:39.
Important Words:
شاور (consult) is derived from شار which means, he gathered or extracted honey from the comb, and separated it from the wax. شار الدابة means, he rode the beast in order to ascertain its true worth. اشار الیه means, he pointed towards him or it. اشار علیه means, he gave him advice; he offered him counsel. شاورہ means, he consulted him; he sought his opinion or advice; he discussed with him in order to find out his opinion. مشورة means, good counsel or consultation. شوری means, mutual consultation (Aqrab).
فتوکل (then put thy trust). For the meaning of توکل see 3:123.
Commentary:
The verse gives an insight into the beautiful character of the Holy Prophet, of which the most effable and prominent trait was his all-comprehensive mercy. He was full of the milk of human kindness and was not only kind towards his Companions and followers, but was also full of mercy for his enemies who were always on the lookout to stab him in the back. It is on record that he took no action even against those treacherous hypocrites who had deserted him in the Battle of Uhud. He even consulted them in affairs of the State.
The verse also constitutes an effective answer to the charge of the hypocrites that the Holy Prophet attached no importance to their advice and did what he liked. The Quran refutes this charge by saying that if the Holy Prophet had not been kind and gentle towards them, they would have left him long ago. Thus their continuing to remain with him falsified their accusation and proved that the Prophet’s treatment of them was very kind and that in conformity with the divine command (see also 42:39) he used to consult them regarding affairs of State, with the result that many of them afterwards repented of their deeds and became sincere Muslims. The injunction about consultation contained in the present verse, although general in application, refers to the hypocrites of Medina in particular.
It may be noted that Islam stands alone in including the institution of مشورة (consultation) among its fundamental principles. It lays down as a rule that both the Prophet and his Successors should, whenever necessary, consult their followers in important affairs of the State. A religion claiming to be universal is bound to contain such a teaching; for persons of different classes and different communities continue to enter its fold, and if they are consulted in matters of moment, it is calculated not only to add to their experience and practical wisdom, but also to increase and keep alive their interest in the affairs of the State. This is why the Holy Prophet used to consult his followers on all important matters, as he did before the Battles of Badr, Uhud, and Ahzab, and also when a false accusation was brought against his wife, ‘A’ishah. Baihaqi reports: "Certainly Allah and His Messenger did not stand in need of the advice of anybody, but God has made it (the seeking of advice) a source of mercy for men. Those who hold consultation will not stray away from the path of rectitude, while those who do not are liable to do so." Abu Hurairah says: "The Holy Prophet was most solicitous in consulting others in all matters of importance" (Manthur, ii. 90).
‘Umar, the Second Successor of the Holy Prophet is reported to have said: لا خلافة الا بالمشورة i.e. "There is no Khilafat without consultation" (Izalatul-Khifa’ ‘an Khilafatul-Khulafa’). Thus the holding of consultation in matters of consequence is an important injunction of Islam and is binding on both spiritual and temporal chiefs, though they are not bound to accept that consultation as the words, when thou art determined, then put thy trust in Allah, show. The Khalifah must seek the advice of leading Muslims, but the final decision always rests with him. He is not bound to accept, in full or in part, the advice tendered to him by a majority of them. This view has ever been held by the main body of Muslims throughout the centuries and finds ample support in the sayings of the Holy Prophet as well as in his practice and in that of his rightly-guided successors.
The objection, that if the Khalifah is not bound to act upon the advice of the majority what is the use of his seeking advice, or of others offering it, is unwise and beside the point. The verse gives to the Khalifah the right to reject advice if he is convinced that it is in the interest of religion or the community to do so. Normally, he respects the view of the majority, but the Islamic شوری or مشاورة (Shura or Mushawarat) is not parliament in the sense in which the word is generally understood in the west. Islam enjoins only consultation and not decision by votes, which are two different things. Consultation is meant to help the Khalifah to know the views of his followers and to enable him to respect them as far as possible. It is not at all intended to tie his hands. It is on record that the Holy Prophet rejected the advice of the majority of his followers on certain occasions, and on others he even refused to accept their unanimous opinion. For instance, regarding the treatment of the prisoners of Badr he accepted the advice of Abu Bakr and rejected that of ‘Umar, ‘Abdullah bin Rawahah and Sa‘d bin Mu‘adh (Musnad, i. 283). At Hudaibiyyah, he signed the treaty in clear opposition to the advice of his Companions (Bukhari, ch. on Shurut). Similarly, Abu Bakr discarded the almost unanimous advice of the Muslims by sending the expedition to Syria under Usamah, immediately after the death of the Holy Prophet (Athir, ii. 139). In contrast to this, it is also on record that the Holy Prophet sometimes sacrificed his own view to that of his followers as he did in marching out of Medina for the Battle of Uhud.
The context of the verse, however, shows that here the injunction was primarily meant with regard to the hypocrites, and nobody could say that the Holy Prophet was bound to do what the hypocrites advised him.
The advantages of consultation are: (1) The Khalifah or Amir comes to know the views of his followers. (2) He is helped in arriving at a correct decision. (3) Representative Muslims get an opportunity to think about, and take personal interest in, important state affairs, thus receiving most useful training in matters of administration. (4) The Khalifah is enabled to judge the mental and administrative capabilities of different individuals, which help him to assign the right work to the right man. (5) It enables him to know the aptitudes, aspirations and tendencies as well as the moral and spiritual condition of the different members of his community, and thus he becomes able to effect an improvement, wherever necessary, in his people.
The meaning of expressions like, put thy trust in Allah, is generally misunderstood. In the language of the Quran, توکل(trusting in God) does not consist in disregarding the material means of doing a thing. On the contrary, توکل as taught by Islam means that a person should first make use of all the resources at his command and then place his trust in God to bless his efforts with success, believing all the time that the means can be successful only if and when God wills it and that the true cause and the real source of all success is God alone.
The words, put thy trust in Allah, as used in the present context, also hint that if the Prophet or the Khalifah were to be bound to accept the counsel of his followers, it would be against the spirit of توکل (trusting in God). In fact, one who is bound to act in accordance with the advice of another cannot be said to be trusting in God so far as acting on that advice is concerned.
c
42:39.
287
除了别的事情外, 伊斯兰教在这方面也是独一无二的: 它的基本原则中包括 مُشَاوَرَةْ (Mushawarah) 咨询制度。它约束穆斯林国家首脑在国家重要事务中心须与穆斯林商议。穆圣过去常与其信从者商议各种重要事情, 如在白德尔、吴候德及壕沟战役前与他们商量, 还有在他的崇高夫人阿依莎遭到诬告时与他们商量。阿布•胡赖拉 (اَبُوْهُرَيْرَة, Abu Hurairah) 说: “穆圣最希望与别人商量一切重要事情” (Manthur, ii. 90)。据说穆圣的第二继位人欧麦尔曾说过: “在圣职继位制度中咨询必然要有的 (اِزَالَةُ الْخِفَاء عَنْ خِلَافَةِ الْخُلَفَاء, Izalatul-Khifa’ ‘an Khilafatil-Khulafa’)。因此在重要事情中坚持商议, 是伊斯兰教的一个基本法令, 是对穆斯林的精神和世俗领袖的约束。虽然最后的决定取决于继位人 خَلِیْفَة (Khalifah) 即穆斯林国家的首脑, 但他必须取得穆斯林代表的建议。伊斯兰教的 شُوْرٰى (Shura)或 مُشَاوَرَةْ (Mushawarah)--------咨询制度不是西方所理解的议会。穆斯林国家首脑享有一定的决定权, 可以否决提供给他的建议。但是他不能轻易使用这决定权,而要尊重大多数人的建议。
a
42:39.
442
Important Words:
شاور (consult) is derived from شار which means, he gathered or extracted honey from the comb, and separated it from the wax. شار الدابة means, he rode the beast in order to ascertain its true worth. اشار الیه means, he pointed towards him or it. اشار علیه means, he gave him advice; he offered him counsel. شاورہ means, he consulted him; he sought his opinion or advice; he discussed with him in order to find out his opinion. مشورة means, good counsel or consultation. شوری means, mutual consultation (Aqrab).
فتوکل (then put thy trust). For the meaning of توکل see 3:123.
Commentary:
The verse gives an insight into the beautiful character of the Holy Prophet, of which the most effable and prominent trait was his all-comprehensive mercy. He was full of the milk of human kindness and was not only kind towards his Companions and followers, but was also full of mercy for his enemies who were always on the lookout to stab him in the back. It is on record that he took no action even against those treacherous hypocrites who had deserted him in the Battle of Uhud. He even consulted them in affairs of the State.
The verse also constitutes an effective answer to the charge of the hypocrites that the Holy Prophet attached no importance to their advice and did what he liked. The Quran refutes this charge by saying that if the Holy Prophet had not been kind and gentle towards them, they would have left him long ago. Thus their continuing to remain with him falsified their accusation and proved that the Prophet’s treatment of them was very kind and that in conformity with the divine command (see also 42:39) he used to consult them regarding affairs of State, with the result that many of them afterwards repented of their deeds and became sincere Muslims. The injunction about consultation contained in the present verse, although general in application, refers to the hypocrites of Medina in particular.
It may be noted that Islam stands alone in including the institution of مشورة (consultation) among its fundamental principles. It lays down as a rule that both the Prophet and his Successors should, whenever necessary, consult their followers in important affairs of the State. A religion claiming to be universal is bound to contain such a teaching; for persons of different classes and different communities continue to enter its fold, and if they are consulted in matters of moment, it is calculated not only to add to their experience and practical wisdom, but also to increase and keep alive their interest in the affairs of the State. This is why the Holy Prophet used to consult his followers on all important matters, as he did before the Battles of Badr, Uhud, and Ahzab, and also when a false accusation was brought against his wife, ‘A’ishah. Baihaqi reports: "Certainly Allah and His Messenger did not stand in need of the advice of anybody, but God has made it (the seeking of advice) a source of mercy for men. Those who hold consultation will not stray away from the path of rectitude, while those who do not are liable to do so." Abu Hurairah says: "The Holy Prophet was most solicitous in consulting others in all matters of importance" (Manthur, ii. 90).
‘Umar, the Second Successor of the Holy Prophet is reported to have said: لا خلافة الا بالمشورة i.e. "There is no Khilafat without consultation" (Izalatul-Khifa’ ‘an Khilafatul-Khulafa’). Thus the holding of consultation in matters of consequence is an important injunction of Islam and is binding on both spiritual and temporal chiefs, though they are not bound to accept that consultation as the words, when thou art determined, then put thy trust in Allah, show. The Khalifah must seek the advice of leading Muslims, but the final decision always rests with him. He is not bound to accept, in full or in part, the advice tendered to him by a majority of them. This view has ever been held by the main body of Muslims throughout the centuries and finds ample support in the sayings of the Holy Prophet as well as in his practice and in that of his rightly-guided successors.
The objection, that if the Khalifah is not bound to act upon the advice of the majority what is the use of his seeking advice, or of others offering it, is unwise and beside the point. The verse gives to the Khalifah the right to reject advice if he is convinced that it is in the interest of religion or the community to do so. Normally, he respects the view of the majority, but the Islamic شوری or مشاورة (Shura or Mushawarat) is not parliament in the sense in which the word is generally understood in the west. Islam enjoins only consultation and not decision by votes, which are two different things. Consultation is meant to help the Khalifah to know the views of his followers and to enable him to respect them as far as possible. It is not at all intended to tie his hands. It is on record that the Holy Prophet rejected the advice of the majority of his followers on certain occasions, and on others he even refused to accept their unanimous opinion. For instance, regarding the treatment of the prisoners of Badr he accepted the advice of Abu Bakr and rejected that of ‘Umar, ‘Abdullah bin Rawahah and Sa‘d bin Mu‘adh (Musnad, i. 283). At Hudaibiyyah, he signed the treaty in clear opposition to the advice of his Companions (Bukhari, ch. on Shurut). Similarly, Abu Bakr discarded the almost unanimous advice of the Muslims by sending the expedition to Syria under Usamah, immediately after the death of the Holy Prophet (Athir, ii. 139). In contrast to this, it is also on record that the Holy Prophet sometimes sacrificed his own view to that of his followers as he did in marching out of Medina for the Battle of Uhud.
The context of the verse, however, shows that here the injunction was primarily meant with regard to the hypocrites, and nobody could say that the Holy Prophet was bound to do what the hypocrites advised him.
The advantages of consultation are: (1) The Khalifah or Amir comes to know the views of his followers. (2) He is helped in arriving at a correct decision. (3) Representative Muslims get an opportunity to think about, and take personal interest in, important state affairs, thus receiving most useful training in matters of administration. (4) The Khalifah is enabled to judge the mental and administrative capabilities of different individuals, which help him to assign the right work to the right man. (5) It enables him to know the aptitudes, aspirations and tendencies as well as the moral and spiritual condition of the different members of his community, and thus he becomes able to effect an improvement, wherever necessary, in his people.
The meaning of expressions like, put thy trust in Allah, is generally misunderstood. In the language of the Quran, توکل(trusting in God) does not consist in disregarding the material means of doing a thing. On the contrary, توکل as taught by Islam means that a person should first make use of all the resources at his command and then place his trust in God to bless his efforts with success, believing all the time that the means can be successful only if and when God wills it and that the true cause and the real source of all success is God alone.
The words, put thy trust in Allah, as used in the present context, also hint that if the Prophet or the Khalifah were to be bound to accept the counsel of his followers, it would be against the spirit of توکل (trusting in God). In fact, one who is bound to act in accordance with the advice of another cannot be said to be trusting in God so far as acting on that advice is concerned.
a
42:39.
514
The words give an insight into the beautiful character of the Holy Prophet, of which the most effable and prominent trait was his all- comprehensive mercy. He was full of the milk of human kindness and was not only kind towards his Companions and followers but was also full of mercy and sympathy for his enemies who were always on the lookout to stab him in the back. It is on record that he took no action against those treacherous Hypocrites who had deserted him in the Battle of Uhud. He even consulted them in affairs of State.
515
Besides other things Islam is unique in this respect that it has included the institution of Mushawarah (consultation) in its basic principles. It has made it binding upon the Head of the Muslim State that he should consult Muslims in all important affairs of the State. The Holy Prophet used to consult his followers in all important matters, as he did before the battles of Badr, Uhud, and Ahzab, and also when a false accusation was brought against his noble wife, ‘A’ishah. Abu Hurairah says: "The Holy Prophet was most solicitous in consulting others in all matters of importance" (Manthur ii. 90). ‘Umar, the Second Successor of the Holy Prophet, is reported to have said: There is no Khilafat without consultation" (Izalatul-Khifa’ ‘an Khilafatil- Khulafa’). Thus the holding of consultation in important matters is a basic injunction of Islam and is binding on both spiritual and temporal Muslim Chiefs. The Khalifah or the Head of the Muslim State must seek the advice of representative
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
9:61.
9:61.
This verse may apply to both believers and disbelievers—preferably to the former—the opening part of it applying to disbelievers and the closing part to believers. To disbelievers it seems to say: "It grieves the Prophet to see you fall into trouble, i.e. although you subject him to all manner of persecution and privation, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you and make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble." To believers it says: "The Prophet is full of love, compassion and mercy for you, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with extreme kindness and mercy."
9:61.
Commentary:
This verse applies to both believers and disbelievers, the opening part of it applying to the latter and the closing part to the former. To disbelievers the verse says: It grieves the Prophet to see you fall into trouble, i.e. although you subjected the Prophet to all manner of persecutions and privations, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you or make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble. To believers the verse says: The Prophet is compassionate and merciful, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with kindness and mercy.
The attributes "compassionate and merciful" applied here to the Holy Prophet are also applied to God. As a matter of fact, the attributes of God are of two kinds: (1) تنزیھیة i.e. those that make Him distinct from His creation, e.g. رحمان (One Whose mercy extends to all); these are never applied to anyone except God. (2) تشبیھیة i.e. those in which He resembles other beings, e.g. رحیم (Merciful); for mercy is an attribute which may be shared, in however meagre a degree, by others also.
c
9:61.
c
9:61.
1275
Commentary:
This verse applies to both believers and disbelievers, the opening part of it applying to the latter and the closing part to the former. To disbelievers the verse says: It grieves the Prophet to see you fall into trouble, i.e. although you subjected the Prophet to all manner of persecutions and privations, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you or make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble. To believers the verse says: The Prophet is compassionate and merciful, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with kindness and mercy.
The attributes "compassionate and merciful" applied here to the Holy Prophet are also applied to God. As a matter of fact, the attributes of God are of two kinds: (1) تنزیھیة i.e. those that make Him distinct from His creation, e.g. رحمان (One Whose mercy extends to all); these are never applied to anyone except God. (2) تشبیھیة i.e. those in which He resembles other beings, e.g. رحیم (Merciful); for mercy is an attribute which may be shared, in however meagre a degree, by others also.
c
9:61.
1227
This verse may apply to both believers and disbelievers—preferably to the former—the opening part of it applying to disbelievers and the closing part to believers. To disbelievers it seems to say: "It grieves the Prophet to see you fall into trouble, i.e. although you subject him to all manner of persecution and privation, yet his heart is so full of the milk of human kindness that no amount of persecution on your part can make him bitter against you and make him wish you ill. He is so kind and sympathetic to you that he cannot bear to see you turn away from the path of righteousness and thus put yourselves in trouble." To believers it says: "The Prophet is full of love, compassion and mercy for you, i.e. he cheerfully shares with you your sorrows and afflictions. Moreover, like an affectionate father he treats you with extreme kindness and mercy."
فَٱسْتَقِمْ كَمَآ أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا۟ ۚ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌ
42:16.
یعنی اللہ تعالیٰ۔
42:16.
The Holy Prophet alone was not required to mould his own life in accordance with Divine Will. He had to see that all those who believed in him also followed his example. It was the realization of this grave dual responsibility which weighed so heavily upon him as to have rendered him prematurely aged (Baihaqi).
42:16.
Commentary:
This verse shows that mere outward observance of the commandments of God is not productive of good results; it must be in full accord with Divine will. The offering of the prescribed Prayers and the observance of Fasts, for instance, are not the object of religion. The real object of religion is that man should live in accordance with God’s will. Unless this is done and all actions of man are actuated by a desire to please God, he cannot hope to win His favour.
The verse also shows that it was not the Holy Prophet only who was required to mould his own life in harmony with Divine will. It was also his duty to see that all those who believed in him followed his example. This dual responsibility equally lay on his Successors, even on all the Faithful who are not only themselves required to act upon Divine commandments but are expected to make others attain a high standard of spiritual progress.
The magnitude and heaviness of this responsibility is self-evident. It is tremendous both as regards its depth and vastness. It is no easy task to observe faithfully all the commandments of God and at the same time to make one’s companions do the same. But the importance of this injunction becomes all the more augmented when the fact is taken into consideration that the commandments are to be acted upon in the way in which God requires, as hinted at in the words, as thou hast been commanded.
Another inference which can be drawn from this verse is that the Faithful are to take the Holy Prophet as their model and to follow his example. The words, So stand thou upright as thou hast been commanded, and also those who have turned to God with thee, mean that the Faithful are to act uprightly in the same way as the Holy Prophet is commanded to do. The high moral standard to which believers are required to rise is thus the one set up for the Holy Prophet himself. It is clear that the verse does not say that believers are to be upright in the way in which they themselves are commanded but that they have to act uprightly in the way in which the Prophet is commanded. This definitely shows that believers are to take the Holy Prophet as their exemplar and have to try to come up to his standard.
The far-reaching effect which this verse had on the Holy Prophet himself is clear from his own words. He is reported to have said: "The Surah Hud and its sister-Surahs have rendered me aged before my time" (Manthur). Abu ‘Ali Sirri is reported to have said that he once saw the Prophet in a dream and asked him whether he had really said that the SurahHud had made him old? The Holy Prophet replied in the affirmative, upon which Abu ‘Ali further asked whether it was the stories of the Prophets and the destruction of their peoples that had aged him. The Holy Prophet said: "No, but the words, So stand thou upright as thou hast been commanded, have done it" (Baihaqi). The reason why this verse weighed so heavily on the Holy Prophet’s mind was that it was not only his immediate followers but the generations that were to come long afterwards whose spiritual progress he was made responsible for. It was the full realization of this grave responsibility that weighed heavily on him and rendered him old prematurely. But it appears that this high sense of responsibility so pleased God that He took upon Himself the fulfilment of this responsibility and promised the Prophet that He would continue to raise from among his followers men who, by following in his footsteps, would attain nearness to Him and would reform his people in his name.
The verse also points out how necessary it is that Muslims should become organized into a homogeneous and evenly advanced community. A Muslim can easily exhort his neighbours to virtue, but he cannot convey his exhortation to Muslims scattered all over the world. It is only through a perfect organization that this supreme and stupendous task can be accomplished. By helping to maintain such an organization, a Muslim becomes part of it and a sharer in the work carried on by it in any part of the world. The Ahmadiyya Movement is, by the grace of God, the living example of such an organization in the world today.
The injunction to see that our fellow-men should, like us, follow the right way also implies the need of the proper upbringing of our children as well as the care of future generations.
c
42:16.
1
یعنی اللہ تعالیٰ۔
b
42:16.
1493
Commentary:
This verse shows that mere outward observance of the commandments of God is not productive of good results; it must be in full accord with Divine will. The offering of the prescribed Prayers and the observance of Fasts, for instance, are not the object of religion. The real object of religion is that man should live in accordance with God’s will. Unless this is done and all actions of man are actuated by a desire to please God, he cannot hope to win His favour.
The verse also shows that it was not the Holy Prophet only who was required to mould his own life in harmony with Divine will. It was also his duty to see that all those who believed in him followed his example. This dual responsibility equally lay on his Successors, even on all the Faithful who are not only themselves required to act upon Divine commandments but are expected to make others attain a high standard of spiritual progress.
The magnitude and heaviness of this responsibility is self-evident. It is tremendous both as regards its depth and vastness. It is no easy task to observe faithfully all the commandments of God and at the same time to make one’s companions do the same. But the importance of this injunction becomes all the more augmented when the fact is taken into consideration that the commandments are to be acted upon in the way in which God requires, as hinted at in the words, as thou hast been commanded.
Another inference which can be drawn from this verse is that the Faithful are to take the Holy Prophet as their model and to follow his example. The words, So stand thou upright as thou hast been commanded, and also those who have turned to God with thee, mean that the Faithful are to act uprightly in the same way as the Holy Prophet is commanded to do. The high moral standard to which believers are required to rise is thus the one set up for the Holy Prophet himself. It is clear that the verse does not say that believers are to be upright in the way in which they themselves are commanded but that they have to act uprightly in the way in which the Prophet is commanded. This definitely shows that believers are to take the Holy Prophet as their exemplar and have to try to come up to his standard.
The far-reaching effect which this verse had on the Holy Prophet himself is clear from his own words. He is reported to have said: "The Surah Hud and its sister-Surahs have rendered me aged before my time" (Manthur). Abu ‘Ali Sirri is reported to have said that he once saw the Prophet in a dream and asked him whether he had really said that the SurahHud had made him old? The Holy Prophet replied in the affirmative, upon which Abu ‘Ali further asked whether it was the stories of the Prophets and the destruction of their peoples that had aged him. The Holy Prophet said: "No, but the words, So stand thou upright as thou hast been commanded, have done it" (Baihaqi). The reason why this verse weighed so heavily on the Holy Prophet’s mind was that it was not only his immediate followers but the generations that were to come long afterwards whose spiritual progress he was made responsible for. It was the full realization of this grave responsibility that weighed heavily on him and rendered him old prematurely. But it appears that this high sense of responsibility so pleased God that He took upon Himself the fulfilment of this responsibility and promised the Prophet that He would continue to raise from among his followers men who, by following in his footsteps, would attain nearness to Him and would reform his people in his name.
The verse also points out how necessary it is that Muslims should become organized into a homogeneous and evenly advanced community. A Muslim can easily exhort his neighbours to virtue, but he cannot convey his exhortation to Muslims scattered all over the world. It is only through a perfect organization that this supreme and stupendous task can be accomplished. By helping to maintain such an organization, a Muslim becomes part of it and a sharer in the work carried on by it in any part of the world. The Ahmadiyya Movement is, by the grace of God, the living example of such an organization in the world today.
The injunction to see that our fellow-men should, like us, follow the right way also implies the need of the proper upbringing of our children as well as the care of future generations.
b
42:16.
1353
The Holy Prophet alone was not required to mould his own life in accordance with Divine Will. He had to see that all those who believed in him also followed his example. It was the realization of this grave dual responsibility which weighed so heavily upon him as to have rendered him prematurely aged (Baihaqi).
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
The words, 'verily thy Lord—He is the Mighty, the Merciful,' imply that the circumstances of the Holy Prophet will resemble those of the Prophets mentioned in this Surah, but whereas the Mighty God had seized and destroyed the enemies of those Prophets, in the case of the Holy Prophet the Mighty God will not only manifest His might and power in giving victory to the Holy Prophet and in making his cause triumph and prosper, but will also show mercy to his people, inasmuch as only a small fraction of them will be destroyed while a great majority will receive Divine forgiveness and mercy and in the end will accept his Message.
Commentary:
In the present Surah brief accounts of several great Prophets of God have been given and the account of every Prophet has ended with the words, "Verily thy Lord is the Mighty, the Merciful." These words imply that the circumstances of the Holy Prophet will resemble those of the Prophets mentioned in this Surah. He will go through the same trials and tribulations through which they had to pass and will face the same tempests and temptations which those Prophets had to meet, but whereas the Mighty God seized and destroyed the enemies of those Prophets, in the case of the Holy Prophet the Mighty God will not only manifest His might and power in giving victory to the Holy Prophet and in making his cause triumph and prosper but will also show mercy to his people, inasmuch as only a small minority of them will be destroyed while an overwhelming majority will receive Divine forgiveness and mercy and in the end will accept his Message.
2712
Commentary:
In the present Surah brief accounts of several great Prophets of God have been given and the account of every Prophet has ended with the words, "Verily thy Lord is the Mighty, the Merciful." These words imply that the circumstances of the Holy Prophet will resemble those of the Prophets mentioned in this Surah. He will go through the same trials and tribulations through which they had to pass and will face the same tempests and temptations which those Prophets had to meet, but whereas the Mighty God seized and destroyed the enemies of those Prophets, in the case of the Holy Prophet the Mighty God will not only manifest His might and power in giving victory to the Holy Prophet and in making his cause triumph and prosper but will also show mercy to his people, inasmuch as only a small minority of them will be destroyed while an overwhelming majority will receive Divine forgiveness and mercy and in the end will accept his Message.
2097
The words, 'verily thy Lord—He is the Mighty, the Merciful,' imply that the circumstances of the Holy Prophet will resemble those of the Prophets mentioned in this Surah, but whereas the Mighty God had seized and destroyed the enemies of those Prophets, in the case of the Holy Prophet the Mighty God will not only manifest His might and power in giving victory to the Holy Prophet and in making his cause triumph and prosper, but will also show mercy to his people, inasmuch as only a small fraction of them will be destroyed while a great majority will receive Divine forgiveness and mercy and in the end will accept his Message.
وَٱخْفِضْ جَنَاحَكَ لِمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ
15:89.
15:89.
15:89.
c
15:89.
c
15:89.
a
15:89.
ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَٰجُهُۥٓ أُمَّهَٰتُهُمْ ۗ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَٰبِ ٱللَّهِ مِنَ ٱلْمُؤْمِنِينَ وَٱلْمُهَٰجِرِينَ إِلَّآ أَن تَفْعَلُوٓا۟ إِلَىٰٓ أَوْلِيَآئِكُم مَّعْرُوفًا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ
13:20; 22:55; 34:7.
Important Words:
بالھم (their affairs) is substantive noun from بال (bala) which means, it (fat) melted or dissolved. البال means, a state, condition or case (12:51). ھو فی البال means: (1) he is in ample and easy circumstances or condition. (2) A thing or affair to which one devotes his special care. They say لیس ھذا من بالی i.e. this is not of the things for which I care. (3) The heart or mind. خطر ببالی means, it occurred to me. (4) Attention. An Arab would say أعطنی بالک i.e. give me thy attention (Lane & Aqrab).
الحق (truth) means, an established fact which is undeniable; a right, equity or justice; a thing that is decreed; a thing suitable to the requirements of justice; truth; wisdom; what is binding; obligatory, just, proper; right; genuine, authentic, real; prudence (Lane, Aqrab & Mufradat).
Commentary:
Because belief in the Holy Prophet, as in all Divine Messengers, is included in the words "those who believe and do good works," the expression "and believe in what has been revealed to Muhammad" seems to be redundant. But nothing in the Quran is redundant or superfluous, the expression serves a definite purpose. It removes a possible misconception, that belief in God and belief in life after death alone are the two fundamental articles of Faith (2:63). The verse leaves no doubt about the indispensability of belief in the Holy Prophet by saying that what has been revealed to him is الحق i.e. it is the whole truth and nothing but the truth; it agrees with the requirements of justice, truth and wisdom, and fully meets the exigencies and circumstances of time and the varying human needs, and by it moral lapses of those who believe in him are obliterated, their difficulties removed and their condition progressively bettered.
c
13:20; 22:55; 34:7.
3790
Important Words:
بالھم (their affairs) is substantive noun from بال (bala) which means, it (fat) melted or dissolved. البال means, a state, condition or case (12:51). ھو فی البال means: (1) he is in ample and easy circumstances or condition. (2) A thing or affair to which one devotes his special care. They say لیس ھذا من بالی i.e. this is not of the things for which I care. (3) The heart or mind. خطر ببالی means, it occurred to me. (4) Attention. An Arab would say أعطنی بالک i.e. give me thy attention (Lane & Aqrab).
الحق (truth) means, an established fact which is undeniable; a right, equity or justice; a thing that is decreed; a thing suitable to the requirements of justice; truth; wisdom; what is binding; obligatory, just, proper; right; genuine, authentic, real; prudence (Lane, Aqrab & Mufradat).
Commentary:
Because belief in the Holy Prophet, as in all Divine Messengers, is included in the words "those who believe and do good works," the expression "and believe in what has been revealed to Muhammad" seems to be redundant. But nothing in the Quran is redundant or superfluous, the expression serves a definite purpose. It removes a possible misconception, that belief in God and belief in life after death alone are the two fundamental articles of Faith (2:63). The verse leaves no doubt about the indispensability of belief in the Holy Prophet by saying that what has been revealed to him is الحق i.e. it is the whole truth and nothing but the truth; it agrees with the requirements of justice, truth and wisdom, and fully meets the exigencies and circumstances of time and the varying human needs, and by it moral lapses of those who believe in him are obliterated, their difficulties removed and their condition progressively bettered.