Topic: For Discrimination
View Aspects
قَالَ رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى ۖ فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَٰسِقِينَ
Commentary:
Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses.
661A
Commentary:
Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses.
قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا ۚ عَلَى ٱللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ
2:256; 40:8.
2:256; 40:8.
2:256; 40:8.
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
b
2:256; 40:8.
b
2:256; 40:8.
988
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
a
2:256; 40:8.
فَٱفْتَحْ بَيْنِى وَبَيْنَهُمْ فَتْحًا وَنَجِّنِى وَمَن مَّعِىَ مِنَ ٱلْمُؤْمِنِينَ
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
1
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
2769
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
قُلِ ٱللَّهُمَّ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ عَٰلِمَ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِى مَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
6:15; 12:102; 14:11; 35:2.
6:15; 12:102; 14:11; 35:2.
6:15; 12:102; 14:11; 35:2.
Commentary:
In the preceding verse reference was made to Divine Unity. The present verse mentions those attributes that are inseparably linked with Divine Unity. These attributes are that God is the sole Originator and Creator of the heavens and the earth and that He is the Knower of the unseen and the seen.
d
6:15; 12:102; 14:11; 35:2.
b
6:15; 12:102; 14:11; 35:2.
3470
Commentary:
In the preceding verse reference was made to Divine Unity. The present verse mentions those attributes that are inseparably linked with Divine Unity. These attributes are that God is the sole Originator and Creator of the heavens and the earth and that He is the Knower of the unseen and the seen.
b
6:15; 12:102; 14:11; 35:2.