Topic: Submitters
View Aspects
وَوَصَّىٰ بِهَآ إِبْرَٰهِۦمُ بَنِيهِ وَيَعْقُوبُ يَٰبَنِىَّ إِنَّ ٱللَّهَ ٱصْطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ
3:103.
موت انسان کے اختیار میں نہیں۔ پس لَا تَمُوْتُنَّ اِلَّا وَاَنْتُمْ مُّسْلِمُوْنَ سے مراد یہ ہے کہ ہر وقت فرمانبردار رہنا‘ تاکہ موت بے وقت نہ آئے۔
3:103.
As there is no time fixed for death, one should pass every moment of his life in complete submission to God. The verse may also mean that a true believer should always be so perfectly resigned to God’s will and should so completely win His pleasure that God may, out of His limitless bounty, so arrange that death may come to him at a time when he is completely resigned to His will.
3:103.
Important Words:
وصی (did enjoin upon). وصی فلانا بکذا means, he enjoined this upon him, he ordered him to do this, he charged him with this. وصی علیه بالصلوة means, he exhorted him or enjoined him to observe Prayers. وصی له بماله means, he made a will in his favour, making him heir of his property after his death (Aqrab).
Commentary:
Abraham not only submitted himself to the will of God but also took special care that his children too should inculcate that spirit and lead lives of submission and resignation. The name of Jacob or Israel (grandson of Abraham) has been particularly added here to point to the fact that as Jacob also issued a similar injunction to his children, it becomes all the more binding on the Israelites to submit to the will of God and accept the Prophet who has come with the specific mission of اسلام i.e. submission to God’s will.
The words, so let not death overtake you except when you are in a state of submission, beautifully point to the fact that as nobody knows the time of his death, one should always lead a life of submission to God’s will so that whenever death comes, it may not find one in a state other than that of submission. The words may also mean that a true believer should be so perfectly resigned to God’s will and should so completely win His pleasure that He may, out of His limitless bounty, arrange that death may not come to him except at a time when he is resigned to His will.
This, as well as the preceding verse, forcefully brings out the important point that Islam really means absolute obedience and complete submission to the will of God. Only he who is completely resigned to the will of God is a true Muslim. Thus every true pre-Islamic religion that inculcated the spirit of submission will, within this meaning of the term, fall under the true definition of Islam, because previous to the religion preached by the Holy Prophet, to follow Islam was to obey the then expressed will of God, or, in other words, the revelation of the day. The point of difference between the religion brought by the Holy Prophet and the other true preceding faiths is—although they are Islamic in essence—those faiths were not called by the name of Islam, the reason for this being that they were not perfect and each of them was to be replaced by a succeeding one, and so, if all these had been given the name of Islam, there would have been great confusion. Hence, only the faith which was perfect in every way and was meant for all mankind and was to last forever was given that name so that its very name might be illustrative of its underlying purpose. The name Islam is "the new name" referred to in Isa. 62:2.
When the Quran calls the former Prophets Muslims, it obviously does not mean that they followed Quranic teachings. It simply means that, as explained above, they followed the true faith of their day and manifested in themselves, though partly of course, the spirit of اسلام i.e. submission to the will of God.
d
3:103.
4
موت انسان کے اختیار میں نہیں۔ پس لَا تَمُوْتُنَّ اِلَّا وَاَنْتُمْ مُّسْلِمُوْنَ سے مراد یہ ہے کہ ہر وقت فرمانبردار رہنا‘ تاکہ موت بے وقت نہ آئے۔
a
3:103.
139
Important Words:
وصی (did enjoin upon). وصی فلانا بکذا means, he enjoined this upon him, he ordered him to do this, he charged him with this. وصی علیه بالصلوة means, he exhorted him or enjoined him to observe Prayers. وصی له بماله means, he made a will in his favour, making him heir of his property after his death (Aqrab).
Commentary:
Abraham not only submitted himself to the will of God but also took special care that his children too should inculcate that spirit and lead lives of submission and resignation. The name of Jacob or Israel (grandson of Abraham) has been particularly added here to point to the fact that as Jacob also issued a similar injunction to his children, it becomes all the more binding on the Israelites to submit to the will of God and accept the Prophet who has come with the specific mission of اسلام i.e. submission to God’s will.
The words, so let not death overtake you except when you are in a state of submission, beautifully point to the fact that as nobody knows the time of his death, one should always lead a life of submission to God’s will so that whenever death comes, it may not find one in a state other than that of submission. The words may also mean that a true believer should be so perfectly resigned to God’s will and should so completely win His pleasure that He may, out of His limitless bounty, arrange that death may not come to him except at a time when he is resigned to His will.
This, as well as the preceding verse, forcefully brings out the important point that Islam really means absolute obedience and complete submission to the will of God. Only he who is completely resigned to the will of God is a true Muslim. Thus every true pre-Islamic religion that inculcated the spirit of submission will, within this meaning of the term, fall under the true definition of Islam, because previous to the religion preached by the Holy Prophet, to follow Islam was to obey the then expressed will of God, or, in other words, the revelation of the day. The point of difference between the religion brought by the Holy Prophet and the other true preceding faiths is—although they are Islamic in essence—those faiths were not called by the name of Islam, the reason for this being that they were not perfect and each of them was to be replaced by a succeeding one, and so, if all these had been given the name of Islam, there would have been great confusion. Hence, only the faith which was perfect in every way and was meant for all mankind and was to last forever was given that name so that its very name might be illustrative of its underlying purpose. The name Islam is "the new name" referred to in Isa. 62:2.
When the Quran calls the former Prophets Muslims, it obviously does not mean that they followed Quranic teachings. It simply means that, as explained above, they followed the true faith of their day and manifested in themselves, though partly of course, the spirit of اسلام i.e. submission to the will of God.
c
3:103.
149
As there is no time fixed for death, one should pass every moment of his life in complete submission to God. The verse may also mean that a true believer should always be so perfectly resigned to God’s will and should so completely win His pleasure that God may, out of His limitless bounty, so arrange that death may come to him at a time when he is completely resigned to His will.
أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ ٱلْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنۢ بَعْدِى قَالُوا۟ نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ إِلَٰهًا وَٰحِدًا وَنَحْنُ لَهُۥ مُسْلِمُونَ
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
140
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
150
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
151
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
قُولُوٓا۟ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ
3:85.
2:286; 3:85; 4:153.
伊斯兰教是承认各民族的先知的唯一宗教, 而其他宗教则把先知品位局限于他们各自的范围, 这确是增进了伊斯兰教的极大声誉。«古兰经»自然只提到阿拉伯人所熟知的先前得到伊斯兰教的那些先知的名字; 但对此做了一般性的陈述: “每一个民族都有过传警告者 (35:25)。” “我们在他们 (先知) 之间不做任何区别,” 意思是说, 就他们的先知品位来说, 穆斯林对不同的先知一视同仁, 不加区别。此话不应被解释为, 所有的先知均属同一个神圣品位。这种想法不符合经文2:254。
2:286; 3:85; 4:153.
3:85.
The word children here refers to the twelve tribes of Israel named after the twelve sons of Jacob—Ruben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35: 23-26: 49: 28).
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all nations, whereas other religions confine Prophethood to their own respective spheres. Naturally, the Qur’an mentions only the names of those Prophets who were known to the Arabs to whom the Message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a Warner has not been sent (35:25). The words, "We make no distinction between any of them," mean that a Muslim makes no difference between the different Prophets in respect of their Prophethood. The words should not be construed to mean that all the Prophets are of the same spiritual rank. Such an idea is against 2:254.
3:85.
2:286; 3:85; 4:153.
Important Words:
اسباط (children) is derived from سبط. They say سبط الشعر i.e. the hair was or became loose and hanging. سبط المطر means, the rain was copious and extensive. سبط signifies the idea of length and extensiveness. شعر سبط means, hair that is long and not curly. سبط الکفین means, a generous man, literally one possessing long and open hands, because his helping hand extends to every needy person. A grandson is also called سبط (sibt) because his birth signifies increase of progeny. In a still wider sense, the word might signify progeny generally. The expression here refers to the twelve tribes of Israel named after the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26; 49:28).
Commentary:
The verse is addressed to Muslims who are enjoined to reply to Jews and Christians by saying that the central point in religion is belief in, and submission to, God; and so everything that comes from God must be accepted and it is simply foolish to say that a people believing in some Prophets of God need not believe in others. All Messengers of God and all revelations coming from Him must be accepted and no distinction is to be made between this Prophet and that or between this revelation and that, so far as belief in them is concerned. One Prophet may be higher in status than another and one revelation may be more important than another; but all of them must be accepted without discrimination. The words, to Him we submit ourselves, have been used as an argument in support of the above assertion. When we submit to God, everything coming from Him must be accepted.
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all countries and all nations, whereas other faiths limit prophethood only to their own respective spheres. Naturally the Quran mentions only the names of those Prophets who were known to the Arabs to whom the message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a warner has not been sent (35:25).
As already pointed out, this verse should not be understood to mean that the Quran regards all Prophets to be equal in rank. In fact, the Quran clearly states that different Prophets possess different ranks, some of them being spiritually higher than others (2:254). The sentence, We make no difference between any of them, thus only means that a Muslim makes no distinction between the different Prophets in respect of their prophethood.
Some Christian critics have objected to the verse under comment and have demanded proof of the prophethood of Ishmael. But what proof is there, it may be asked, of the prophethood of Isaac? If the Bible testifies to the prophethood of Isaac, the Quran testifies to the prophethood of Ishmael. If the testimony of the Quran cannot be accepted as a proof for the prophethood of Ishmael, there is no earthly reason why the testimony of the Bible be accepted as a proof for Isaac’s prophethood. And even the Bible is not without evidence of the fact that God made a number of promises to Abraham about the future greatness of Ishmael and his progeny (see note on 2:130).
d
3:85.
e
2:286; 3:85; 4:153.
83
伊斯兰教是承认各民族的先知的唯一宗教, 而其他宗教则把先知品位局限于他们各自的范围, 这确是增进了伊斯兰教的极大声誉。«古兰经»自然只提到阿拉伯人所熟知的先前得到伊斯兰教的那些先知的名字; 但对此做了一般性的陈述: “每一个民族都有过传警告者 (35:25)。” “我们在他们 (先知) 之间不做任何区别,” 意思是说, 就他们的先知品位来说, 穆斯林对不同的先知一视同仁, 不加区别。此话不应被解释为, 所有的先知均属同一个神圣品位。这种想法不符合经文2:254。
a
3:85.
b
2:286; 3:85; 4:153.
143
Important Words:
اسباط (children) is derived from سبط. They say سبط الشعر i.e. the hair was or became loose and hanging. سبط المطر means, the rain was copious and extensive. سبط signifies the idea of length and extensiveness. شعر سبط means, hair that is long and not curly. سبط الکفین means, a generous man, literally one possessing long and open hands, because his helping hand extends to every needy person. A grandson is also called سبط (sibt) because his birth signifies increase of progeny. In a still wider sense, the word might signify progeny generally. The expression here refers to the twelve tribes of Israel named after the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26; 49:28).
Commentary:
The verse is addressed to Muslims who are enjoined to reply to Jews and Christians by saying that the central point in religion is belief in, and submission to, God; and so everything that comes from God must be accepted and it is simply foolish to say that a people believing in some Prophets of God need not believe in others. All Messengers of God and all revelations coming from Him must be accepted and no distinction is to be made between this Prophet and that or between this revelation and that, so far as belief in them is concerned. One Prophet may be higher in status than another and one revelation may be more important than another; but all of them must be accepted without discrimination. The words, to Him we submit ourselves, have been used as an argument in support of the above assertion. When we submit to God, everything coming from Him must be accepted.
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all countries and all nations, whereas other faiths limit prophethood only to their own respective spheres. Naturally the Quran mentions only the names of those Prophets who were known to the Arabs to whom the message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a warner has not been sent (35:25).
As already pointed out, this verse should not be understood to mean that the Quran regards all Prophets to be equal in rank. In fact, the Quran clearly states that different Prophets possess different ranks, some of them being spiritually higher than others (2:254). The sentence, We make no difference between any of them, thus only means that a Muslim makes no distinction between the different Prophets in respect of their prophethood.
Some Christian critics have objected to the verse under comment and have demanded proof of the prophethood of Ishmael. But what proof is there, it may be asked, of the prophethood of Isaac? If the Bible testifies to the prophethood of Isaac, the Quran testifies to the prophethood of Ishmael. If the testimony of the Quran cannot be accepted as a proof for the prophethood of Ishmael, there is no earthly reason why the testimony of the Bible be accepted as a proof for Isaac’s prophethood. And even the Bible is not without evidence of the fact that God made a number of promises to Abraham about the future greatness of Ishmael and his progeny (see note on 2:130).
a
2:286; 3:85; 4:153.
d
3:85.
153
The word children here refers to the twelve tribes of Israel named after the twelve sons of Jacob—Ruben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35: 23-26: 49: 28).
154
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all nations, whereas other religions confine Prophethood to their own respective spheres. Naturally, the Qur’an mentions only the names of those Prophets who were known to the Arabs to whom the Message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a Warner has not been sent (35:25). The words, "We make no distinction between any of them," mean that a Muslim makes no difference between the different Prophets in respect of their Prophethood. The words should not be construed to mean that all the Prophets are of the same spiritual rank. Such an idea is against 2:254.
۞ فَلَمَّآ أَحَسَّ عِيسَىٰ مِنْهُمُ ٱلْكُفْرَ قَالَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ ۖ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ
5:112; 61:15.
5:112; 61:15.
Hawariyyun is the plural of Hawariyy which means, (1) a washerman; (2) one tried and found to be free from vice or fault (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet (Lane & Mufradat).
5:112; 61:15.
Important Words:
الحواریون (disciples) is the plural of حواری (a disciple) which is derived from حار which means, he or it returned; or he became perplexed. حار الثوب means, he washed the cloth and rendered it white. حواری means: (1) one who whitens clothes by washing them, i.e. a washerman; (2) one who has been tried and found to be free from vice or fault; (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet; (7) a relation. The disciples of Jesus were called حواریون because they helped him in his work, or because they were white or pure of heart, or because they made the hearts of other people white and pure by their noble teachings and good example, or (as some have thought) because some of them were washermen by profession (Lane, Aqrab & Mufradat). The Quran has used the word in the sense of helpers, as the words that follow indicate.
Commentary:
In this verse, the Quran has cleared the disciples of Jesus of the serious lapses ascribed to them in the Gospels. They were sincere helpers in the cause of God, believing in the mission of Jesus and making no secret of their faith.
The word حواری as explained under Important Words above, signifies a reliable helper and disciple of a Prophet. From an authentic saying of the Holy Prophet, the word appears to have also been once applied by him to one of his trustworthy and distinguished Companions, Zubair bin ‘Awwam, who, on an occasion of great danger, went alone boldly in the enemy camp during an extremely cold and dark night and brought back necessary information (Bukhari).
c
5:112; 61:15.
b
5:112; 61:15.
342
Important Words:
الحواریون (disciples) is the plural of حواری (a disciple) which is derived from حار which means, he or it returned; or he became perplexed. حار الثوب means, he washed the cloth and rendered it white. حواری means: (1) one who whitens clothes by washing them, i.e. a washerman; (2) one who has been tried and found to be free from vice or fault; (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet; (7) a relation. The disciples of Jesus were called حواریون because they helped him in his work, or because they were white or pure of heart, or because they made the hearts of other people white and pure by their noble teachings and good example, or (as some have thought) because some of them were washermen by profession (Lane, Aqrab & Mufradat). The Quran has used the word in the sense of helpers, as the words that follow indicate.
Commentary:
In this verse, the Quran has cleared the disciples of Jesus of the serious lapses ascribed to them in the Gospels. They were sincere helpers in the cause of God, believing in the mission of Jesus and making no secret of their faith.
The word حواری as explained under Important Words above, signifies a reliable helper and disciple of a Prophet. From an authentic saying of the Holy Prophet, the word appears to have also been once applied by him to one of his trustworthy and distinguished Companions, Zubair bin ‘Awwam, who, on an occasion of great danger, went alone boldly in the enemy camp during an extremely cold and dark night and brought back necessary information (Bukhari).
c
5:112; 61:15.
422
Hawariyyun is the plural of Hawariyy which means, (1) a washerman; (2) one tried and found to be free from vice or fault (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet (Lane & Mufradat).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ
2:133.
As the hour of death is not known, one can be sure of dying in a state of resignation to God only when one remains continually in that condition; hence the expression signifies that one should always remain obedient to God.
2:133.
Commentary:
As the spiritual degradation of the Jews was due to lack of تقوی or God-fearingness, Muslims are warned to be ever-watchful in this respect. The words rendered as, Fear Allah as He should be feared, embody a strong appeal in favour of تقوی (righteousness) and signify that on the one hand we should have a firm conviction that if we are remiss, God will visit our sins with His punishment; and on the other we should also have a firm faith in His mercy and forgiveness. There is a tradition related by ‘Abdullah bin ‘Abbas which explains the above words as meaning: "God should be obeyed, and should not be disobeyed. We should be grateful to Him, and should not show ingratitude to Him. We should remember Him and not forget Him" (Kathir). The words also mean that one should not fear any reproach with respect to God, and should observe equity for God’s sake even if by doing so one may have to injure one’s own self or one’s parents or children or other near relatives.
The words, let not death overtake you except when you are in a state of submission, mean that we should be ever resigned to the will of God, so that when death overtakes us, it should find us obedient and resigned to His will. As the hour of death is not known, one can be sure of dying in a state of resignation to God only if one is continually in that condition, hence the expression means that one should always remain obedient to God. It may also mean that our love of obedience to God should be such that He out of regard for our feelings, may not let death come upon us at a time when we are not perfectly resigned to Him.
d
2:133.
266
因为死亡的时刻不得而知, 所以, 只有当人一直处于顺从安拉的情况下, 才能肯定将死于顺从的状况中。因此这句话意味着一个人应当始终服从安拉。
b
2:133.
389
Commentary:
As the spiritual degradation of the Jews was due to lack of تقوی or God-fearingness, Muslims are warned to be ever-watchful in this respect. The words rendered as, Fear Allah as He should be feared, embody a strong appeal in favour of تقوی (righteousness) and signify that on the one hand we should have a firm conviction that if we are remiss, God will visit our sins with His punishment; and on the other we should also have a firm faith in His mercy and forgiveness. There is a tradition related by ‘Abdullah bin ‘Abbas which explains the above words as meaning: "God should be obeyed, and should not be disobeyed. We should be grateful to Him, and should not show ingratitude to Him. We should remember Him and not forget Him" (Kathir). The words also mean that one should not fear any reproach with respect to God, and should observe equity for God’s sake even if by doing so one may have to injure one’s own self or one’s parents or children or other near relatives.
The words, let not death overtake you except when you are in a state of submission, mean that we should be ever resigned to the will of God, so that when death overtakes us, it should find us obedient and resigned to His will. As the hour of death is not known, one can be sure of dying in a state of resignation to God only if one is continually in that condition, hence the expression means that one should always remain obedient to God. It may also mean that our love of obedience to God should be such that He out of regard for our feelings, may not let death come upon us at a time when we are not perfectly resigned to Him.
b
2:133.
448
As the hour of death is not known, one can be sure of dying in a state of resignation to God only when one remains continually in that condition; hence the expression signifies that one should always remain obedient to God.
وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتْنَا ۚ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
20:74.
20:74.
20:74.
Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
Commentary:
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.
a
20:74.
c
20:74.
1016
Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
Commentary:
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.
d
20:74.
وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰٓؤُلَآءِ ۚ وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَٰبَ تِبْيَٰنًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
10:38; 12:112.
4:42; 16:85.
4:42; 16:85.
10:38; 12:112.
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
4:42; 16:85.
b
10:38; 12:112.
c
4:42; 16:85.
d
10:38; 12:112.
1890
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
10:38; 12:112.
f
4:42; 16:85.
قُلْ نَزَّلَهُۥ رُوحُ ٱلْقُدُسِ مِن رَّبِّكَ بِٱلْحَقِّ لِيُثَبِّتَ ٱلَّذِينَ ءَامَنُوا۟ وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ
2:98; 26:194.
10:38; 12:112.
Commentary:
The verse continues the theme of the previous verse and in fact constitutes an argument in favour of the non-fulfilment of the prophecy of punishment. It purports to say that the medium through which the Quran has been sent is the Holy Spirit and not an angel of destruction. Therefore the object of the prophecies revealed is reformation and not destruction. So, if a person or persons, regarding whom prophecies of punishment are made, repent, the decree of God is changed accordingly, for the real object of prophecies is the material and spiritual well-being of the people, and God’s decrees are fulfilled in the way in which that object is best served.
As for changes in previous Laws, they too are made through the Holy Spirit and consequently what we have to see is whether the changes made are for the better and whether they satisfy human reason and conscience and lead to success and happiness. If the new teachings conduce to the improvement of the spiritual condition of the people, they should be accepted as heavenly teachings and should not be criticized and rejected.
d
2:98; 26:194.
e
12:112.
a
2:98; 26:194.
b
10:38; 12:112.
1903
Commentary:
The verse continues the theme of the previous verse and in fact constitutes an argument in favour of the non-fulfilment of the prophecy of punishment. It purports to say that the medium through which the Quran has been sent is the Holy Spirit and not an angel of destruction. Therefore the object of the prophecies revealed is reformation and not destruction. So, if a person or persons, regarding whom prophecies of punishment are made, repent, the decree of God is changed accordingly, for the real object of prophecies is the material and spiritual well-being of the people, and God’s decrees are fulfilled in the way in which that object is best served.
As for changes in previous Laws, they too are made through the Holy Spirit and consequently what we have to see is whether the changes made are for the better and whether they satisfy human reason and conscience and lead to success and happiness. If the new teachings conduce to the improvement of the spiritual condition of the people, they should be accepted as heavenly teachings and should not be criticized and rejected.
a
2:98; 26:194.
b
12:112.
قُلْ إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ
18:111; 41:7.
18:111; 41:7.
18:111; 41:7.
Commentary:
As against the religion which Gog and Magog profess and preach and which teaches belief in three gods, to declare and proclaim and preach that our God is one God and the belief in the Trinity is false is indeed a difficult task.
d
18:111; 41:7.
a
18:111; 41:7.
2433
Commentary:
As against the religion which Gog and Magog profess and preach and which teaches belief in three gods, to declare and proclaim and preach that our God is one God and the belief in the Trinity is false is indeed a difficult task.
b
18:111; 41:7.
وَجَٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ ۚ هُوَ ٱجْتَبَىٰكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَٰهِيمَ ۚ هُوَ سَمَّىٰكُمُ ٱلْمُسْلِمِينَ مِن قَبْلُ وَفِى هَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ ۚ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱعْتَصِمُوا۟ بِٱللَّهِ هُوَ مَوْلَىٰكُمْ ۖ فَنِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ
9:41.
2:136; 16:124.
2:144; 16:90.
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
9:41.
2:136; 16:124.
2:144; 16:90.
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
9:41.
2:136; 16:124.
2:144; 16:90.
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
878
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
1
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
a
9:41.
b
2:136; 16:124.
c
2:144; 16:90.
2507
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
1976
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
1977
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
1977A
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
وَمَآ أَنتَ بِهَٰدِى ٱلْعُمْىِ عَن ضَلَٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَٰتِنَا فَهُم مُّسْلِمُونَ
10:44; 30:54.
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
10:44; 30:54.
10:44; 30:54.
c
10:44; 30:54.
1
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
c
10:44; 30:54.
a
10:44; 30:54.
۞ وَلَا تُجَٰدِلُوٓا۟ أَهْلَ ٱلْكِتَٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَٰحِدٌ وَنَحْنُ لَهُۥ مُسْلِمُونَ
16:126; 23:97; 41:35.
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
16:126; 23:97; 41:35.
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
d
16:126; 23:97; 41:35.
979
这节经文制定了把我们的教义宣传给别人听时指导我们一个非常稳妥的 原则。开始时, 我们应该把宣传的重点放在我们和对方共有的那些信念的宗教原理上。举例说, 我们被告知说, 当我们向 “有经的人” 宣讲时, 应该从安拉的独一性和安拉的启示这两个基本教义开始。
a
16:126; 23:97; 41:35.
2971
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
a
16:126; 23:97; 41:35.
2257
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
وَمَآ أَنتَ بِهَٰدِ ٱلْعُمْىِ عَن ضَلَٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَٰتِنَا فَهُم مُّسْلِمُونَ
10:44; 27:82.
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
10:44; 27:82.
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
b
10:44; 27:82.
997
人类的命运由自己来创造或破坏。没有一个先知或安拉的降示能把他们引到安拉那里, 除非他们有听从真理的愿望。人类必须先有自己的主动性, 然后安拉才会给他们善报。
a
10:44; 27:82.
3027
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
d
10:44; 27:82.
2294
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَآ إِلَى ٱللَّهِ وَعَمِلَ صَٰلِحًا وَقَالَ إِنَّنِى مِنَ ٱلْمُسْلِمِينَ
Commentary:
There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.
3583
Commentary:
There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.
ٱلَّذِينَ ءَامَنُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ مُسْلِمِينَ