Topic: Opposition To
View Aspects
وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً وَٰحِدَةً فَٱخْتَلَفُوا۟ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ
یعنی کفر و ضلالت پر متحد تھے۔ جیسے رسول کریم صلی اللہ علیہ وسلم نے فرمایا اَلْـکُفْرُ مِلَّۃٌ وَّاحِدَۃٌ یعنی کافر شرارتوں میں دوسرے سب کافروں سے مل کر ایک ہی قوم بن جاتے ہیں۔ نیز دیکھو نوٹ سورۂ بقرہ آیت ۲۱۴۔
یہ رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْ ءٍ کی طرف اشارہ ہے۔
11:111; 20:130; 41:46.
2:214.
They were united in wickedness and opposition to Divine Prophets. See also {254}.
The words may have one and all of the following meanings: (a) God endowed men with the capacity to find the right path and also directed them to it through revealed guidance, but they forsook that path and fell into error. (b) They are always shown the right path through Divine Messengers, but they continue to differ among themselves. (c) In their opposition to the Divine Messengers the disbelievers always take the same course and thus form one community. All through the ages they have opposed the Divine Prophets and differed with them. See {255}.
The reference is to 'My Mercy encompasses all things' (7:157).
2:214.
11:111; 20:130; 41:46.
Commentary:
The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.
The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.
d
2:214.
e
11:111; 20:130; 41:46.
1
یعنی کفر و ضلالت پر متحد تھے۔ جیسے رسول کریم صلی اللہ علیہ وسلم نے فرمایا اَلْـکُفْرُ مِلَّۃٌ وَّاحِدَۃٌ یعنی کافر شرارتوں میں دوسرے سب کافروں سے مل کر ایک ہی قوم بن جاتے ہیں۔ نیز دیکھو نوٹ سورۂ بقرہ آیت ۲۱۴۔
2
یہ رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْ ءٍ کی طرف اشارہ ہے۔
a
2:214.
b
11:111; 20:130; 41:46.
1295
Commentary:
The expression, And mankind were but one community, then they differed among themselves has three meanings: (1) That God caused men to follow the one true path in the beginning of creation but then they deviated from it. God not only endowed man with the capacity to find the right path but also directed him to it through revealed guidance; but man forsook that path and fell into error. (2) That they are being always and continuously shown the right path through Divine Messengers but then differences arise among them. God sends someone as His Messenger among them and, through him brings them to the path of truth but again they begin to differ. (3) That in their opposition to the Divine Messenger disbelievers always take the same course and thus form one community. All through the ages people have opposed the Prophets and have differed and disagreed with them.
The latter part of the verse points out that if God had not laid it down as a law that He always sends a Prophet before punishing the wicked, or that He has created mankind for guidance and spiritual progress, He would have quickly punished evildoers and destroyed all of them.
a
11:111; 20:130; 41:46.
c
2:214.
1247A
They were united in wickedness and opposition to Divine Prophets. See also {254}.
1248
The words may have one and all of the following meanings: (a) God endowed men with the capacity to find the right path and also directed them to it through revealed guidance, but they forsook that path and fell into error. (b) They are always shown the right path through Divine Messengers, but they continue to differ among themselves. (c) In their opposition to the Divine Messengers the disbelievers always take the same course and thus form one community. All through the ages they have opposed the Divine Prophets and differed with them. See {255}.
1248A
The reference is to 'My Mercy encompasses all things' (7:157).
وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا۟ مِنْهُم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
6:11; 13:33.
11:9; 46:27.
Commentary:
The verse makes mention of two things which never fail to occur when a Prophet preaches his message: (a) the message is held up to scorn and the Prophet himself is mocked and jeered at; and (b) the jeering and mocking of the scoffers always recoils on their own heads and they themselves become the laughing-stock of the world.
d
6:11; 13:33.
e
11:9; 46:27.
b
6:11; 13:33.
c
11:9; 46:27.
2382
Commentary:
The verse makes mention of two things which never fail to occur when a Prophet preaches his message: (a) the message is held up to scorn and the Prophet himself is mocked and jeered at; and (b) the jeering and mocking of the scoffers always recoils on their own heads and they themselves become the laughing-stock of the world.
c
6:11; 13:33.
d
11:9; 46:27.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِىٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَٰنُ ثُمَّ يُحْكِمُ ٱللَّهُ ءَايَٰتِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
مفسرین نے لکھا ہے کہ جب کبھی کوئی نبی تلاوت کرتا ہے۔ شیطان اس میں کچھ ملا دیتا ہے۔ سوائے مسیحؑ کے جس کو شیطان نے نہیں چھؤا۔ یہ نبیوں کی صریح ہتک ہے۔ خصوصیت سے نبی کریم صلی اللہ علیہ وسلم کی جو سب نبیوں سے افضل تھے۔ اس آیت میں صرف یہ بیان ہے کہ نبی ارادے کرتے ہیں اور شیطان ان کو مٹانا چاہتا ہے مگر خداتعالیٰ نبیوں کے ارادوں کو پورا کرتا ہے۔ اور شیطان ناکام رہتا ہے۔ یہ بات سچی ہے اور ہر نبی سے ہوئی ہے اور سب سے زیادہ ہمارے نبی کریم صلی اللہ علیہ وسلم سے۔
اُمْنِیَّۃٌ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے خواہش یا ارادہ کے بھی لغت میں لکھے ہیں (تاج) مطلب یہ ہے کہ ہر نبی دنیا کی اصلاح کا ارادہ کرتا ہے مگر شیطان ہر نبی کے راستہ میں یا اس کی خواہشات کے پورا ہونے کے راستہ میں روکیں ڈالتا ہے۔
This verse has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. They say that one day at Mecca when the Holy Prophet recited the 20th and 21st verses of Surah An- Najm: Now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess, Satan put in his mouth the words Tilkal-Gharaniqul-‘Ula, wa Inna Shafa‘atahunna Laturtaja, i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'Lapse of Muhammad' or his 'Compromise with idolatry.' The Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The charge is a case of wish being father to the thought. These critics are always on the lookout to discover a lapse in the Holy Prophet and when they can find none, they invent one and impute it to him. They say that the verse refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verses (53:20, 21). Suffice
Important Words:
تمنی (he sought or desired to obtain). تمنی الشیء means, he desired the thing. تمنی الرجل means, the man lied. تمنی الکتاب means, he read or recited the book. أمنیة (أمانی plural) means, what is desired; a lie; an object of wish (Aqrab).
Commentary:
This verse has been subjected to much conjecture and speculation by some ignorant and careless commentators and has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. It is said that one day at Mecca when the Holy Prophet recited the Quranic verse, أفرأیتم اللات والعزی و مناة الثالثة الاخری i.e. "now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess" (53:21), Satan put in his mouth the words تلک الغرانیق العلی وان شفا عتھن لترتجی i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'lapse of Muhammad' or his 'compromise with idolatry'. In fact the Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The lapse, if any, occurred in the minds of these hostile critics of Islam. It is a case of wish being father to the thought. These people are always on the lookout to discover a lapse in the Holy Prophet and when they find none, they invent one and impute it to him.
They say that the verse under comment refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verse i.e. 53:21. Suffice it here to say that the whole story is belied by the fact that 53rdchapter was, according to consensus of scholarly opinion, revealed in the 5th year of the Call at Mecca while the present Surah was revealed at Medina or on the eve of his departure from Mecca. It is inconceivable that God should have waited for eight long years to refer in this verse to that incident. Moreover, the story has been rejected as totally unfounded by all learned commentators of the Quran, Ibn Kathir, being one of them. It appears to have been based on some reports narrated by Waqidi, whom all competent authorities regard as quite untrustworthy. It seems strange that the utterance of this blasphemy should have been attributed to that great and uncompromising iconoclast i.e. the Holy Prophet, whose whole life was spent in denouncing and condemning idolatry and idol worship. Besides this the whole context of 53:21 belies this story. The verses preceding and succeeding 53:21 contain an unsparing denunciation of idolatry. In fact the whole Surah (53) is a condemnation of شرک (idol worship).
Moreover, there is nothing in the words of the verse itself to warrant the forging of such a blatant lie. The meaning of the verse is quite clear. It purports to say that whenever a Prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established on earth, Satan places all sorts of obstacles and impediments in his way, i.e. wicked people seek to retard the progress of truth by putting all sorts of obstacles in the way of the Prophet. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of truth prevail and triumph. This meaning of the verse is quite simple and clear and is in perfect harmony with the text. The words "But Allah removes the obstacles placed by Satan," lend powerful support to this meaning. The verse is of general import. What it refers to happens in the case of every prophet. There is no warrant for suggesting that the verse applies exclusively to the Holy Prophet. History too supports the view that the verse is of general application. In their impatience to find fault with the Holy Prophet, however, hostile Christian writers have singled him out, and, misinterpreting the verse, have attributed a supposed lapse to him.
Moreover, it is wrong to suggest, as some commentators have done, that it is possible for Satan to interfere with the purity of the Quranic revelation. God has taken upon Himself to protect and safeguard it against all interference and interpolation. See also 15:10 & 72:27-29.
1
مفسرین نے لکھا ہے کہ جب کبھی کوئی نبی تلاوت کرتا ہے۔ شیطان اس میں کچھ ملا دیتا ہے۔ سوائے مسیحؑ کے جس کو شیطان نے نہیں چھؤا۔ یہ نبیوں کی صریح ہتک ہے۔ خصوصیت سے نبی کریم صلی اللہ علیہ وسلم کی جو سب نبیوں سے افضل تھے۔ اس آیت میں صرف یہ بیان ہے کہ نبی ارادے کرتے ہیں اور شیطان ان کو مٹانا چاہتا ہے مگر خداتعالیٰ نبیوں کے ارادوں کو پورا کرتا ہے۔ اور شیطان ناکام رہتا ہے۔ یہ بات سچی ہے اور ہر نبی سے ہوئی ہے اور سب سے زیادہ ہمارے نبی کریم صلی اللہ علیہ وسلم سے۔
2
اُمْنِیَّۃٌ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے خواہش یا ارادہ کے بھی لغت میں لکھے ہیں (تاج) مطلب یہ ہے کہ ہر نبی دنیا کی اصلاح کا ارادہ کرتا ہے مگر شیطان ہر نبی کے راستہ میں یا اس کی خواہشات کے پورا ہونے کے راستہ میں روکیں ڈالتا ہے۔
2482
Important Words:
تمنی (he sought or desired to obtain). تمنی الشیء means, he desired the thing. تمنی الرجل means, the man lied. تمنی الکتاب means, he read or recited the book. أمنیة (أمانی plural) means, what is desired; a lie; an object of wish (Aqrab).
Commentary:
This verse has been subjected to much conjecture and speculation by some ignorant and careless commentators and has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. It is said that one day at Mecca when the Holy Prophet recited the Quranic verse, أفرأیتم اللات والعزی و مناة الثالثة الاخری i.e. "now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess" (53:21), Satan put in his mouth the words تلک الغرانیق العلی وان شفا عتھن لترتجی i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'lapse of Muhammad' or his 'compromise with idolatry'. In fact the Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The lapse, if any, occurred in the minds of these hostile critics of Islam. It is a case of wish being father to the thought. These people are always on the lookout to discover a lapse in the Holy Prophet and when they find none, they invent one and impute it to him.
They say that the verse under comment refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verse i.e. 53:21. Suffice it here to say that the whole story is belied by the fact that 53rdchapter was, according to consensus of scholarly opinion, revealed in the 5th year of the Call at Mecca while the present Surah was revealed at Medina or on the eve of his departure from Mecca. It is inconceivable that God should have waited for eight long years to refer in this verse to that incident. Moreover, the story has been rejected as totally unfounded by all learned commentators of the Quran, Ibn Kathir, being one of them. It appears to have been based on some reports narrated by Waqidi, whom all competent authorities regard as quite untrustworthy. It seems strange that the utterance of this blasphemy should have been attributed to that great and uncompromising iconoclast i.e. the Holy Prophet, whose whole life was spent in denouncing and condemning idolatry and idol worship. Besides this the whole context of 53:21 belies this story. The verses preceding and succeeding 53:21 contain an unsparing denunciation of idolatry. In fact the whole Surah (53) is a condemnation of شرک (idol worship).
Moreover, there is nothing in the words of the verse itself to warrant the forging of such a blatant lie. The meaning of the verse is quite clear. It purports to say that whenever a Prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established on earth, Satan places all sorts of obstacles and impediments in his way, i.e. wicked people seek to retard the progress of truth by putting all sorts of obstacles in the way of the Prophet. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of truth prevail and triumph. This meaning of the verse is quite simple and clear and is in perfect harmony with the text. The words "But Allah removes the obstacles placed by Satan," lend powerful support to this meaning. The verse is of general import. What it refers to happens in the case of every prophet. There is no warrant for suggesting that the verse applies exclusively to the Holy Prophet. History too supports the view that the verse is of general application. In their impatience to find fault with the Holy Prophet, however, hostile Christian writers have singled him out, and, misinterpreting the verse, have attributed a supposed lapse to him.
Moreover, it is wrong to suggest, as some commentators have done, that it is possible for Satan to interfere with the purity of the Quranic revelation. God has taken upon Himself to protect and safeguard it against all interference and interpolation. See also 15:10 & 72:27-29.
1962
This verse has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. They say that one day at Mecca when the Holy Prophet recited the 20th and 21st verses of Surah An- Najm: Now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess, Satan put in his mouth the words Tilkal-Gharaniqul-‘Ula, wa Inna Shafa‘atahunna Laturtaja, i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'Lapse of Muhammad' or his 'Compromise with idolatry.' The Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The charge is a case of wish being father to the thought. These critics are always on the lookout to discover a lapse in the Holy Prophet and when they can find none, they invent one and impute it to him. They say that the verse refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verses (53:20, 21). Suffice
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا ۖ كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ ۚ فَأَتْبَعْنَا بَعْضَهُم بَعْضًا وَجَعَلْنَٰهُمْ أَحَادِيثَ ۚ فَبُعْدًا لِّقَوْمٍ لَّا يُؤْمِنُونَ
2:88; 36:31.
یعنی دنیا میں ان کا نام و نشان باقی نہ رہا۔
2:88; 36:31.
Their destruction was so complete that generations coming after them talked of them as of a people who once lived on this earth, as no trace of their existence was left.
2:88; 36:31.
Important Words:
تتراً (one after another) is derived from وتر. They say وترہ i.e. he made it (a number) sole; or one and no more; he made it to be odd number. وتر الخبر means, he made the tidings to follow one part after another or to follow with a small space between every two portions thereof. تواتر means, it was consecutive, or was so with intervals or was so with interruption. وترة of the nose means the partition between the two nostrils. جاؤواتتری means, they came following one another; one after another. ثم أرسلنا رسلنا تتری means, then We sent Our Messengers one after another; or interruptedly; at intervals or making a long time to intervene between every two (Lane & Aqrab).
Commentary:
This verse like several others shows that after a Divine Law has been revealed God continues to raise other Messengers to support, explain and establish it. After the Law of Moses was revealed God sent other Messengers who followed the Mosaic Law and exhorted the Israelites to follow it.
It appears from the Bible that there had always lived among the Israelites a number of Prophets and Reformers who explained the Torah to the Israelites. Jesus was the last of these Prophets. He himself says, "Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy but to fulfil. For verily I say unto you, till heaven and earth pass one jot or one tittle shall in no wise pass from the Law, till all be fulfilled" (Matt. 5:17, 18).
The words, "We made them mere tales," signify that when the opponents of the Prophets are destroyed their destruction is so complete that generations coming after them talk of them as people who once lived on this earth, because no trace of their existence or work remains behind.
c
2:88; 36:31.
1
یعنی دنیا میں ان کا نام و نشان باقی نہ رہا۔
d
2:88; 36:31.
2542
Important Words:
تتراً (one after another) is derived from وتر. They say وترہ i.e. he made it (a number) sole; or one and no more; he made it to be odd number. وتر الخبر means, he made the tidings to follow one part after another or to follow with a small space between every two portions thereof. تواتر means, it was consecutive, or was so with intervals or was so with interruption. وترة of the nose means the partition between the two nostrils. جاؤواتتری means, they came following one another; one after another. ثم أرسلنا رسلنا تتری means, then We sent Our Messengers one after another; or interruptedly; at intervals or making a long time to intervene between every two (Lane & Aqrab).
Commentary:
This verse like several others shows that after a Divine Law has been revealed God continues to raise other Messengers to support, explain and establish it. After the Law of Moses was revealed God sent other Messengers who followed the Mosaic Law and exhorted the Israelites to follow it.
It appears from the Bible that there had always lived among the Israelites a number of Prophets and Reformers who explained the Torah to the Israelites. Jesus was the last of these Prophets. He himself says, "Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy but to fulfil. For verily I say unto you, till heaven and earth pass one jot or one tittle shall in no wise pass from the Law, till all be fulfilled" (Matt. 5:17, 18).
The words, "We made them mere tales," signify that when the opponents of the Prophets are destroyed their destruction is so complete that generations coming after them talk of them as people who once lived on this earth, because no trace of their existence or work remains behind.
c
2:88; 36:31.
1999
Their destruction was so complete that generations coming after them talked of them as of a people who once lived on this earth, as no trace of their existence was left.
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا مِّنَ ٱلْمُجْرِمِينَ ۗ وَكَفَىٰ بِرَبِّكَ هَادِيًا وَنَصِيرًا
6:113.
6:113.
6:113.
d
6:113.
a
6:113.
a
6:113.
قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ
سَحَّرَ کے معنے کھانا دیا جانے کے بھی ہوتے ہیں۔ قریباً ہر نبی جو دنیا میں آیا اسے کہا گیا ہے کہ تو مُسَحَّر یا مَسْحُوْر ہے۔ یعنی کچھ لوگ تجھے رشوت دیکر اپنے کام میں لا رہے ہیں۔ تو نہیں بول رہا بلکہ تیرے پیچھے کوئی اور طاقت بول رہی ہے جو مال اور دولت سے تجھے تقویت پہنچا رہی ہے۔ پس تُو تو ایک ایجنٹ ہے۔ یہی اعتراض محمد رسول اللہ صلی اللہ علیہ وسلم پر ہوا کرتا تھا اور یہی اعتراض آج کل کے بعض مولوی نما لوگ حضرت مرزا صاحب پر کرتے ہیں۔
Whereas the peoples of Noah and Hud accused their Prophets of forging lies, Prophet Salih, to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as Musahhar, i.e. one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih’s sincerity, honesty of purpose and uprightness, his people could not accuse him of forgery. The words Musahhar and Mashur also mean, one fed by others.
Commentary:
Whereas the peoples of Noah and Hud accused their Prophets of forgery and lies, Prophet Salih to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as مسحر i.e. one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih’s sincerity, honesty and uprightness, his people could not accuse him of forgery.
1
سَحَّرَ کے معنے کھانا دیا جانے کے بھی ہوتے ہیں۔ قریباً ہر نبی جو دنیا میں آیا اسے کہا گیا ہے کہ تو مُسَحَّر یا مَسْحُوْر ہے۔ یعنی کچھ لوگ تجھے رشوت دیکر اپنے کام میں لا رہے ہیں۔ تو نہیں بول رہا بلکہ تیرے پیچھے کوئی اور طاقت بول رہی ہے جو مال اور دولت سے تجھے تقویت پہنچا رہی ہے۔ پس تُو تو ایک ایجنٹ ہے۔ یہی اعتراض محمد رسول اللہ صلی اللہ علیہ وسلم پر ہوا کرتا تھا اور یہی اعتراض آج کل کے بعض مولوی نما لوگ حضرت مرزا صاحب پر کرتے ہیں۔
2782
Commentary:
Whereas the peoples of Noah and Hud accused their Prophets of forgery and lies, Prophet Salih to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as مسحر i.e. one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih’s sincerity, honesty and uprightness, his people could not accuse him of forgery.
2129
Whereas the peoples of Noah and Hud accused their Prophets of forging lies, Prophet Salih, to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as Musahhar, i.e. one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih’s sincerity, honesty of purpose and uprightness, his people could not accuse him of forgery. The words Musahhar and Mashur also mean, one fed by others.
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا بِمَآ أُرْسِلْتُم بِهِۦ كَٰفِرُونَ
6:124; 17:17.
The Prophets of God come to raise the depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence––the vested interests–– who range themselves against the new Divine Message.
6:124; 17:17.
Commentary:
The Prophets of God come to raise depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence—the vested interests—who range themselves against the new Divine Message. They feel that under its influence the oppressed and the exploited people will come to realize their true position and, therefore, will refuse to be exploited any more. Hence they fight their Prophet tooth and nail and put all sorts of obstacles and impediments in his way.
c
6:124; 17:17.
1052
安拉派遣的先知把受压迫和镇压的人提高到社会上公正的地位并且恢复他们被既得利益集团所剥夺的权利。这就是为什么不论什么时代有钱的人、富裕的人、有权势的人--------那些既得利益集体--------总是站在一起反对安拉派遣的新使者一方。
c
6:124; 17:17.
3158
Commentary:
The Prophets of God come to raise depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence—the vested interests—who range themselves against the new Divine Message. They feel that under its influence the oppressed and the exploited people will come to realize their true position and, therefore, will refuse to be exploited any more. Hence they fight their Prophet tooth and nail and put all sorts of obstacles and impediments in his way.
c
6:124; 17:17.
2399
The Prophets of God come to raise the depressed and suppressed humanity to their rightful place in society and to restore to them the rights which are denied to them by the vested interests. That is why in all ages it is the rich, the wealthy, the men of power and influence––the vested interests–– who range themselves against the new Divine Message.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالُوا۟ مَا هَٰذَآ إِلَّا رَجُلٌ يُرِيدُ أَن يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ ءَابَآؤُكُمْ وَقَالُوا۟ مَا هَٰذَآ إِلَّآ إِفْكٌ مُّفْتَرًى ۚ وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِلْحَقِّ لَمَّا جَآءَهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
17:95; 23:25.
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
17:95; 23:25.
17:95; 23:25.
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
f
17:95; 23:25.
1
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
c
17:95; 23:25.
3165
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
c
17:95; 23:25.
مَّا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ ۚ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ
13:7; 53:33.
13:7; 53:33.
13:7; 53:33.
Commentary:
The verse seeks to comfort the Holy Prophet by telling him that all the Divine Messengers who passed before him were also subjected to the objections that are being levelled against him.
b
13:7; 53:33.
b
13:7; 53:33.
3592
Commentary:
The verse seeks to comfort the Holy Prophet by telling him that all the Divine Messengers who passed before him were also subjected to the objections that are being levelled against him.
b
13:7; 53:33.
كَذَٰلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا۟ سَاحِرٌ أَوْ مَجْنُونٌ
’’اسی طرح‘‘ کا یہ مطلب ہے کہ جس طرح حضرت موسٰیؑ اور حضرت صالح ؑ کا لوگوں نے انکار کیا‘ ان سے پہلے نبیوں کا بھی انکار کیا اور ان کو جھوٹا قرار دیتے رہے۔
1
’’اسی طرح‘‘ کا یہ مطلب ہے کہ جس طرح حضرت موسٰیؑ اور حضرت صالح ؑ کا لوگوں نے انکار کیا‘ ان سے پہلے نبیوں کا بھی انکار کیا اور ان کو جھوٹا قرار دیتے رہے۔
أَتَوَاصَوْا۟ بِهِۦ ۚ بَلْ هُمْ قَوْمٌ طَاغُونَ
反对者在各个时代针对安拉的复兴者的指责是何等相似, 以致一个时代的不信者似乎以此作为遗产传给继承者, 以便继续重复这种谴责。
یعنی سب مخالف انکار کی ایک ہی قسم کی دلیلیں دیتے تھے گویا کہ وہ ایک دوسرے کو سکھا گئے تھے کہ اس طرح نبیوں کا انکار کرنا۔
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems that the disbelievers of one age bequeath it as a legacy to their successors to go on repeating those accusations.
Commentary:
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems they bequeathed it as a legacy to their successors to go on repeating those accusations.
1306
反对者在各个时代针对安拉的复兴者的指责是何等相似, 以致一个时代的不信者似乎以此作为遗产传给继承者, 以便继续重复这种谴责。
2
یعنی سب مخالف انکار کی ایک ہی قسم کی دلیلیں دیتے تھے گویا کہ وہ ایک دوسرے کو سکھا گئے تھے کہ اس طرح نبیوں کا انکار کرنا۔
3925
Commentary:
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems they bequeathed it as a legacy to their successors to go on repeating those accusations.
2839
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems that the disbelievers of one age bequeath it as a legacy to their successors to go on repeating those accusations.
كَذَّبَتْ ثَمُودُ بِٱلنُّذُرِ
69:5.
اس جگہ صرف صالح ؑ کا ذکر ہے مگر ان کے انکار کو نبیوں کا انکار کہا گیا ہے۔ کیونکہ بوجہ اس کے کہ سب نبیوں کی صداقت کے دلائل ایک سے ہوتے ہیں۔ ایک کا انکار سب نبیوں کا انکار سمجھا جاتا ہے۔
69:5.
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and it also contains analogous eternal basic truths, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the ‘Ad and the Thamud, the people of Noah and those of Lot as having rejected all Divine Messengers while, in fact, they had rejected only their own particular Prophets.
69:5.
Commentary:
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and contains analogous eternal basic principles, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the tribe of Thamud as having rejected all Divine Messengers while, in fact, they had rejected only the Prophet Salih.
c
69:5.
2
اس جگہ صرف صالح ؑ کا ذکر ہے مگر ان کے انکار کو نبیوں کا انکار کہا گیا ہے۔ کیونکہ بوجہ اس کے کہ سب نبیوں کی صداقت کے دلائل ایک سے ہوتے ہیں۔ ایک کا انکار سب نبیوں کا انکار سمجھا جاتا ہے۔
a
69:5.
4022
Commentary:
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and contains analogous eternal basic principles, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the tribe of Thamud as having rejected all Divine Messengers while, in fact, they had rejected only the Prophet Salih.
d
69:5.
2905
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and it also contains analogous eternal basic truths, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the ‘Ad and the Thamud, the people of Noah and those of Lot as having rejected all Divine Messengers while, in fact, they had rejected only their own particular Prophets.