Topic: Do Not, Disbelievers, Evil, Hypocrites
View Aspects
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ فَرِيقًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ يَرُدُّوكُم بَعْدَ إِيمَٰنِكُمْ كَٰفِرِينَ
2:110; 3:150.
2:110; 3:150.
2:110; 3:150.
Commentary:
The words, any party of those who have been given the Book, refer to that party of the People of the Book who were most hostile to Islam, there being a section of them who had turned believers and others who were indifferent. Muslims have already been warned of this danger in 2:110.
b
2:110; 3:150.
b
2:110; 3:150.
387
Commentary:
The words, any party of those who have been given the Book, refer to that party of the People of the Book who were most hostile to Islam, there being a section of them who had turned believers and others who were indifferent. Muslims have already been warned of this danger in 2:110.
c
2:110; 3:150.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ ٱلَّذِينَ كَفَرُوا۟ يَرُدُّوكُمْ عَلَىٰٓ أَعْقَٰبِكُمْ فَتَنقَلِبُوا۟ خَٰسِرِينَ
2:110; 3:101.
Muslims are not enjoined to eschew dealings with all non-Muslims; they are warned against following only such disbelievers as are the active enemies of Islam.
2:110; 3:101.
Commentary:
It should be noted that Muslims are not enjoined here to have no dealings with non-Muslims; they are only warned against following such disbelievers as are enemies of Islam. They should remain on the alert against these, though they need not fear them, because God is on their side, as pointed out in the next verse.
e
2:110; 3:101.
284
穆斯林不曾受告诫要停止与所有非穆斯林人士来往。他们仅受警告切勿跟从那些与伊斯兰教对敌的不信者。
a
2:110; 3:101.
433
Commentary:
It should be noted that Muslims are not enjoined here to have no dealings with non-Muslims; they are only warned against following such disbelievers as are enemies of Islam. They should remain on the alert against these, though they need not fear them, because God is on their side, as pointed out in the next verse.
b
2:110; 3:101.
497
Muslims are not enjoined to eschew dealings with all non-Muslims; they are warned against following only such disbelievers as are the active enemies of Islam.
وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
10:37; 53:29.
10:37; 53:29.
10:37; 53:29.
Important Words:
یخرصون (lie) is derived from خرص which means, he computed the quantity or number of a thing by conjecture; he conjectured; he opined while he was not certain. It also means, he spoke falsely, or he lied, or he said what was untrue. خراص means, a liar; or one who only conjectures or opines and does not make sure of a thing by ascertaining the truth (Lane & Aqrab).
Commentary:
The verse purports to say that the question of the truth or otherwise of Islam should not be decided according to the verdict of the majority, for the majority of mankind are ignorant. Therefore, matters of faith cannot be decided by the verdict of the majority. There has never been a people the majority of whom are wise or learned. Even in worldly legislatures, it is only a limited number of persons whose opinion matters. Again, even in so-called advanced countries the masses have their leaders, and it is these leaders whose opinion they follow. Thus, in reality, it is always a limited number whose opinion matters.
The verse refers particularly to the people of Arabia in the time of the Holy Prophet, the majority of whom were undoubtedly ignorant.
d
10:37; 53:29.
a
10:37; 53:29.
858
Important Words:
یخرصون (lie) is derived from خرص which means, he computed the quantity or number of a thing by conjecture; he conjectured; he opined while he was not certain. It also means, he spoke falsely, or he lied, or he said what was untrue. خراص means, a liar; or one who only conjectures or opines and does not make sure of a thing by ascertaining the truth (Lane & Aqrab).
Commentary:
The verse purports to say that the question of the truth or otherwise of Islam should not be decided according to the verdict of the majority, for the majority of mankind are ignorant. Therefore, matters of faith cannot be decided by the verdict of the majority. There has never been a people the majority of whom are wise or learned. Even in worldly legislatures, it is only a limited number of persons whose opinion matters. Again, even in so-called advanced countries the masses have their leaders, and it is these leaders whose opinion they follow. Thus, in reality, it is always a limited number whose opinion matters.
The verse refers particularly to the people of Arabia in the time of the Holy Prophet, the majority of whom were undoubtedly ignorant.
d
10:37; 53:29.
وَلَا تَأْكُلُوا۟ مِمَّا لَمْ يُذْكَرِ ٱسْمُ ٱللَّهِ عَلَيْهِ وَإِنَّهُۥ لَفِسْقٌ ۗ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوْلِيَآئِهِمْ لِيُجَٰدِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ
5:4; 6:146.
The verse explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered with an invocation of the name of God. The pronouncement of the name of God produces sanctifying effect on man’s heart which nullifies the hardening effect which the killing of the animal is likely to produce.
5:4; 6:146.
Commentary:
The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.
One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God.
b
5:4; 6:146.
456
这节经文说明禁止吃诸如自行死亡的牲畜, 或未诵安拉之名而宰杀的牲畜的理由。诵呼安拉之名在人类心灵上会产生一种神圣效应, 它可以抵消宰杀牲畜所可能产生的冷酷无情的效应。
a
5:4; 6:146.
863
Commentary:
The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.
One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God.
a
5:4; 6:146.
905
The verse explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered with an invocation of the name of God. The pronouncement of the name of God produces sanctifying effect on man’s heart which nullifies the hardening effect which the killing of the animal is likely to produce.
وَكَذَٰلِكَ أَنزَلْنَٰهُ حُكْمًا عَرَبِيًّا ۚ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَمَا جَآءَكَ مِنَ ٱلْعِلْمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ وَلَا وَاقٍ
12:3; 20:114; 43:4.
2:121,146; 42:16.
Important Words:
عربیا (clear). See 12:3.
Commentary:
That the Quran has been revealed in the Arabic tongue is not the idea that is meant to be expressed in this verse, for that language is spoken by the Arabs. The real idea lies in the deeper significance of the word عربیا viz. the Quran has been invested with a vastness of meaning which is beyond human power.
The words, if thou follow their evil desires, after the knowledge that has come to thee, thou shalt have no friend nor defender against Allah, may be taken as addressed either to the reader or to the Holy Prophet. In the latter case, the verse would be taken as expressing the Majesty and Independence of God. The Prophet was only a flute through which the sweet and majestic voice of God was being sounded. Away from the mouth of God it becomes silent and is no better than a piece of wood.
g
12:3; 20:114; 43:4.
h
2:121, 146; 42:16.
d
12:3; 20:114; 43:4.
e
2:121,146; 42:16.
1648
Important Words:
عربیا (clear). See 12:3.
Commentary:
That the Quran has been revealed in the Arabic tongue is not the idea that is meant to be expressed in this verse, for that language is spoken by the Arabs. The real idea lies in the deeper significance of the word عربیا viz. the Quran has been invested with a vastness of meaning which is beyond human power.
The words, if thou follow their evil desires, after the knowledge that has come to thee, thou shalt have no friend nor defender against Allah, may be taken as addressed either to the reader or to the Holy Prophet. In the latter case, the verse would be taken as expressing the Majesty and Independence of God. The Prophet was only a flute through which the sweet and majestic voice of God was being sounded. Away from the mouth of God it becomes silent and is no better than a piece of wood.
a
12:3; 20:114; 43:4.
b
2:121, 146; 42:16.
وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًا
6:53; 7:206.
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
6:53; 7:206.
6:53; 7:206.
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
b
6:53; 7:206.
1
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
c
6:53; 7:206.
2069
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
a
6:53; 7:206.
فَلَا تُطِعِ ٱلْكَٰفِرِينَ وَجَٰهِدْهُم بِهِۦ جِهَادًا كَبِيرًا
按照这节经文的意思, 伟大而真正的 جِهَادْ (Jihad) 是传播 «古兰经» 的教义。因此, 力求传播伊斯兰教以及散布它的教义, 是责成穆斯林始终要以持久的热忱来进行的 جِهَادْ (Jihad, 在安拉道上做极大的奋斗)。穆圣在一次远征归来后说的正是这种 جِهَادْ (Jihad)。据说穆圣曾经说过: “我们已从较小的 جِهَادْ (Jihad) 回到较大的 جِهَادْ (Jihad) 这里来了” (رَدُّ الْمُحْتَارْ, Raddul-Muhtar)。
بعض لوگ سمجھتے ہیں کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ میں جو فرمایا ہے لَا اَعْبُدُ مَا تَعْبُدُوْنَ یہ پہلا حکم ہے۔ حالانکہ سورۃ الفرقان بھی مکی ہے اور اس میں بھی صاف فرما دیا ہے کہ کافروں کی بات کبھی نہیں ماننی اور قرآن کریم سے ان کا رد ّ کرنا ہے۔ اس قسم کی کھلی آیات کے موجود ہوتے ہوئے یہ سمجھنا کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ کی سورۃ اس لئے نازل ہوئی کہ کفار مکہ نے یہ پیش کیا تھا کہ کبھی ہم تمہارے خدا کی عبادت کر لیں گے۔ اور کبھی تم ہمارے معبودوں کی عبادت کر لیا کرو۔ جس پر رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں اس معاملہ میں سوچ کر
The great and real Jihad, according to this verse, is to preach the Message of the Qur’an. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the Jihad which the Muslims are enjoined always to carry on with unabated zeal. It is this Jihad to which the Holy Prophet referred when, on returning from an expedition, he is reported to have said: "We have returned from the smaller Jihad to the greater Jihad" (Raddul-Mukhtar). See also {1957} and {1958}.
Commentary:
This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).
It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.
920
按照这节经文的意思, 伟大而真正的 جِهَادْ (Jihad) 是传播 «古兰经» 的教义。因此, 力求传播伊斯兰教以及散布它的教义, 是责成穆斯林始终要以持久的热忱来进行的 جِهَادْ (Jihad, 在安拉道上做极大的奋斗)。穆圣在一次远征归来后说的正是这种 جِهَادْ (Jihad)。据说穆圣曾经说过: “我们已从较小的 جِهَادْ (Jihad) 回到较大的 جِهَادْ (Jihad) 这里来了” (رَدُّ الْمُحْتَارْ, Raddul-Muhtar)。
4
بعض لوگ سمجھتے ہیں کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ میں جو فرمایا ہے لَا اَعْبُدُ مَا تَعْبُدُوْنَ یہ پہلا حکم ہے۔ حالانکہ سورۃ الفرقان بھی مکی ہے اور اس میں بھی صاف فرما دیا ہے کہ کافروں کی بات کبھی نہیں ماننی اور قرآن کریم سے ان کا رد ّ کرنا ہے۔ اس قسم کی کھلی آیات کے موجود ہوتے ہوئے یہ سمجھنا کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ کی سورۃ اس لئے نازل ہوئی کہ کفار مکہ نے یہ پیش کیا تھا کہ کبھی ہم تمہارے خدا کی عبادت کر لیں گے۔ اور کبھی تم ہمارے معبودوں کی عبادت کر لیا کرو۔ جس پر رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں اس معاملہ میں سوچ کر
2684
Commentary:
This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).
It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.
2084
The great and real Jihad, according to this verse, is to preach the Message of the Qur’an. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the Jihad which the Muslims are enjoined always to carry on with unabated zeal. It is this Jihad to which the Holy Prophet referred when, on returning from an expedition, he is reported to have said: "We have returned from the smaller Jihad to the greater Jihad" (Raddul-Mukhtar). See also {1957} and {1958}.
يَٰٓأَيُّهَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ وَلَا تُطِعِ ٱلْكَٰفِرِينَ وَٱلْمُنَٰفِقِينَ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
1021
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
3075A
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
2329
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
وَلَا تُطِعِ ٱلْكَٰفِرِينَ وَٱلْمُنَٰفِقِينَ وَدَعْ أَذَىٰهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
18:29; 25:53.
18:29; 25:53.
18:29; 25:53.
Commentary:
The reference in the words "leave alone their annoyance" might be to the vile attacks that were to be made by evil-minded critics upon the spotless character of the Holy Prophet on account of some of the marriages he had to enter into in the latter part of his life.
d
18:29; 25:53.
a
18:29; 25:53.
3109
Commentary:
The reference in the words "leave alone their annoyance" might be to the vile attacks that were to be made by evil-minded critics upon the spotless character of the Holy Prophet on account of some of the marriages he had to enter into in the latter part of his life.
c
18:29; 25:53.
فَلَا تُطِعِ ٱلْمُكَذِّبِينَ
وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ
یعنی گواہی کا طریق عقل اور شریعت نے مقرر کر دیا ہے۔ جو شخص خلافِ عقل طور پر اپنی بات کو سچا بنانے کے لئے قسمیں کھاتا ہے لیکن خدا کا فعل اسے ذلیل ہی کرتا جاتا ہے وہ لاکھ قسمیں کھائے اس کی بات کو نہیں ماننا چاہیے۔
1
یعنی گواہی کا طریق عقل اور شریعت نے مقرر کر دیا ہے۔ جو شخص خلافِ عقل طور پر اپنی بات کو سچا بنانے کے لئے قسمیں کھاتا ہے لیکن خدا کا فعل اسے ذلیل ہی کرتا جاتا ہے وہ لاکھ قسمیں کھائے اس کی بات کو نہیں ماننا چاہیے۔
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ ءَاثِمًا أَوْ كَفُورًا
كَلَّا لَا تُطِعْهُ وَٱسْجُدْ وَٱقْتَرِب ۩
3:44; 22:78; 41:38.
a
3:44; 22:78; 41:38.