Topic: Qada’ Qadr
View Aspects
كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ وَشَهِدُوٓا۟ أَنَّ ٱلرَّسُولَ حَقٌّ وَجَآءَهُمُ ٱلْبَيِّنَٰتُ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
一个民族起初信仰先知的真理, 公开宣告他们信仰先知, 并且成为安拉的迹象的见证者, 但以后由于害怕别人以及世俗的顾虑却又否认先知; 这个民族肯定失去再次被引导到正道的一切资格。
Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet.
Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.
258
一个民族起初信仰先知的真理, 公开宣告他们信仰先知, 并且成为安拉的迹象的见证者, 但以后由于害怕别人以及世俗的顾虑却又否认先知; 这个民族肯定失去再次被引导到正道的一切资格。
375
Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.
436
Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet.
وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَٰبًا مُّؤَجَّلًا ۗ وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْءَاخِرَةِ نُؤْتِهِۦ مِنْهَا ۚ وَسَنَجْزِى ٱلشَّٰكِرِينَ
3:149; 4:135; 42:21.
3:149; 4:135; 42:21.
3:149; 4:135; 42:21.
Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time.
a
3:149; 4:135; 42:21.
a
3:149; 4:135; 42:21.
429
Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time.
a
3:149; 4:135; 42:21.
ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ ۖ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ ۗ قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ ۗ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا ۗ قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
3:169.
8:12.
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
3:169.
8:12.
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
8:12.
3:169.
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
d
8:12.
285
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
286
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
3
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
a
8:12.
b
3:169.
437
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
b
8:12.
506
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
506A
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
506B
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
506C
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍ ثُمَّ قَضَىٰٓ أَجَلًا ۖ وَأَجَلٌ مُّسَمًّى عِندَهُۥ ۖ ثُمَّ أَنتُمْ تَمْتَرُونَ
یعنی مجموعی طور پر دنیا کی زندگی کی میعاد۔
15:27; 23:13; 32:8; 37:12; 38:72.
71:5.
Both the creation of man and his death (decreeing of a term) have been mentioned as acts of Divine mercy.
The first "term" refers to the span of individual life and the second "term" has reference to the life of the universe.
15:27; 23:13; 32:8; 37:12; 38:72.
71:5.
Commentary:
The creation of man referred to in the words, Who created you, is meant as an illustration of the light mentioned in the previous verse, while the decreeing of a term, i.e. the ordaining of death, is meant as an illustration of "darkness". The verse ascribes both these acts to God as acts of mercy, thus refuting those who believe in two separate Gods, one of evil and the other of good.
The words, there is another term fixed with Him, refer to the Day of Judgement or of Resurrection when men, after passing through the gate of death, will receive their rewards from their Lord.
c
15:27; 23:13; 32:8; 37:12; 38:72.
d
71:5.
411
创造人类以及固定他们的死 (固定一个期限), 都是作为安拉永久仁慈的行为而提及的。
412
第一个 “期限” 指的是一个人的寿命, 而第二个 “期限” 指的是宇宙的存在期。
1
یعنی مجموعی طور پر دنیا کی زندگی کی میعاد۔
a
15:27; 23:13; 32:8; 37:12; 38:72.
b
71:5.
750
Commentary:
The creation of man referred to in the words, Who created you, is meant as an illustration of the light mentioned in the previous verse, while the decreeing of a term, i.e. the ordaining of death, is meant as an illustration of "darkness". The verse ascribes both these acts to God as acts of mercy, thus refuting those who believe in two separate Gods, one of evil and the other of good.
The words, there is another term fixed with Him, refer to the Day of Judgement or of Resurrection when men, after passing through the gate of death, will receive their rewards from their Lord.
c
15:27; 23:13; 32:8; 37:12; 38:72.
d
71:5.
818
Both the creation of man and his death (decreeing of a term) have been mentioned as acts of Divine mercy.
819
The first "term" refers to the span of individual life and the second "term" has reference to the life of the universe.
وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ ٱسْتَطَعْتَ أَن تَبْتَغِىَ نَفَقًا فِى ٱلْأَرْضِ أَوْ سُلَّمًا فِى ٱلسَّمَآءِ فَتَأْتِيَهُم بِـَٔايَةٍ ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَمَعَهُمْ عَلَى ٱلْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ ٱلْجَٰهِلِينَ
5:49; 6:150; 11:119; 13:32; 16:10.
یعنی خداتعالیٰ کی مشیّت پر صبر کر۔
5:49; 6:150; 11:119; 13:32; 16:10.
The words, to seek a passage into the earth, signify 'using worldly means,' i.e. preaching and propagating the truth; and the words, a ladder unto heaven, imply 'using spiritual means,' i.e. offering prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can spiritually mount to heaven. The Holy Prophet is told to employ both these means. The word Jahil as in 2:274 means "one not knowing" or "unacquainted." The Holy Prophet is exhorted not to remain unacquainted with the law of God in this respect. The verse also sheds light on the Holy Prophet’s great solicitude and concern for the spiritual well-being of his people. He was prepared to go to any length to bring them a Sign, even if he had "to seek a passage in the earth or a ladder unto heaven."
5:49; 6:150; 11:119; 13:32; 16:10.
Important Words:
نفقا (passage). نفق means, a hole or a passage bored into or through the earth and having an opening at the other end (Aqrab). See also 9:67.
سلما (ladder) is derived from سلم (sallama). They say سلمه i.e. he made him safe and secure. سلمه الیه means, he gave or delivered it to him. سلم (sullam) means, a ladder or series of stairs or steps meant for ascending. It is so called because it delivers one to the place to which one desires to go. The word also signifies a means to a thing (Lane).
Commentary:
The words, to seek a passage into the earth, signify using worldly means, i.e. preaching and propagating the truth in the earth in order to strengthen the faith; and the words, a ladder unto Heaven, imply using spiritual means, i.e. offering up prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can mount to Heaven.
The Holy Prophet has been told here that God is not going to compel men to embrace Islam; if he desires their wholesale conversion he should assiduously follow the two prescribed courses, one earthly and the other heavenly. He should, on the one hand, devote himself vigorously to preaching and propagating the truth; and, on the other, he should fervently pray to God that He may guide mankind and help the cause of Islam.
It goes without saying that the Holy Prophet acted upon both these methods to the fullest extent, as a result of which God helped the cause of Islam, so much so that within a small space of time the whole of Arabia was converted.
The word جاھل (one lacking knowledge) is here used only in the sense of one not knowing or unacquainted, and not in the stronger sense of ignorant. It has been also used in this sense in other verses of the Quran. For instance, we read in 2:274; "One who does not know them (the needy) thinks them to be free from want", i.e. those who are unacquainted with the real condition of the poor, think them to be well off. In the verse under comment, the Holy Prophet has been exhorted not to remain unacquainted with the law of God in this respect.
It should also be noted that it was not by way of rebuke, as some have thought, that the Holy Prophet was asked to seek a passage into the earth or a ladder into the sky. The words become meaningless, if taken in that light. What is meant is simply the suggestion of two ways of success which, when acted upon, proved wonderfully effective.
c
5:49; 6:150; 11:119; 13:32; 16:10.
1
یعنی خداتعالیٰ کی مشیّت پر صبر کر۔
c
5:49; 6:150; 11:119; 13:32; 16:10.
783
Important Words:
نفقا (passage). نفق means, a hole or a passage bored into or through the earth and having an opening at the other end (Aqrab). See also 9:67.
سلما (ladder) is derived from سلم (sallama). They say سلمه i.e. he made him safe and secure. سلمه الیه means, he gave or delivered it to him. سلم (sullam) means, a ladder or series of stairs or steps meant for ascending. It is so called because it delivers one to the place to which one desires to go. The word also signifies a means to a thing (Lane).
Commentary:
The words, to seek a passage into the earth, signify using worldly means, i.e. preaching and propagating the truth in the earth in order to strengthen the faith; and the words, a ladder unto Heaven, imply using spiritual means, i.e. offering up prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can mount to Heaven.
The Holy Prophet has been told here that God is not going to compel men to embrace Islam; if he desires their wholesale conversion he should assiduously follow the two prescribed courses, one earthly and the other heavenly. He should, on the one hand, devote himself vigorously to preaching and propagating the truth; and, on the other, he should fervently pray to God that He may guide mankind and help the cause of Islam.
It goes without saying that the Holy Prophet acted upon both these methods to the fullest extent, as a result of which God helped the cause of Islam, so much so that within a small space of time the whole of Arabia was converted.
The word جاھل (one lacking knowledge) is here used only in the sense of one not knowing or unacquainted, and not in the stronger sense of ignorant. It has been also used in this sense in other verses of the Quran. For instance, we read in 2:274; "One who does not know them (the needy) thinks them to be free from want", i.e. those who are unacquainted with the real condition of the poor, think them to be well off. In the verse under comment, the Holy Prophet has been exhorted not to remain unacquainted with the law of God in this respect.
It should also be noted that it was not by way of rebuke, as some have thought, that the Holy Prophet was asked to seek a passage into the earth or a ladder into the sky. The words become meaningless, if taken in that light. What is meant is simply the suggestion of two ways of success which, when acted upon, proved wonderfully effective.
b
5:49; 6:150; 11:119; 13:32; 16:10.
844
The words, to seek a passage into the earth, signify 'using worldly means,' i.e. preaching and propagating the truth; and the words, a ladder unto heaven, imply 'using spiritual means,' i.e. offering prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can spiritually mount to heaven. The Holy Prophet is told to employ both these means. The word Jahil as in 2:274 means "one not knowing" or "unacquainted." The Holy Prophet is exhorted not to remain unacquainted with the law of God in this respect. The verse also sheds light on the Holy Prophet’s great solicitude and concern for the spiritual well-being of his people. He was prepared to go to any length to bring them a Sign, even if he had "to seek a passage in the earth or a ladder unto heaven."
وَمَا مِن دَآبَّةٍ فِى ٱلْأَرْضِ وَلَا طَٰٓئِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّآ أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِى ٱلْكِتَٰبِ مِن شَىْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ
یعنی خداتعالیٰ کے قانون کے تابع ہیں۔
یعنی سب قسم کی تعلیمات دے دی ہیں۔
11:7, 57.
16:90.
The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50).
11:7, 57.
16:90.
Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.
a
11:7, 57.
b
16:90.
3
یعنی خداتعالیٰ کے قانون کے تابع ہیں۔
4
یعنی سب قسم کی تعلیمات دے دی ہیں۔
b
11:7, 57.
c
16:90.
786
Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.
b
11:7, 57.
c
16:90.
846
The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50).
قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِۦ لَقُضِىَ ٱلْأَمْرُ بَيْنِى وَبَيْنَكُمْ ۗ وَٱللَّهُ أَعْلَمُ بِٱلظَّٰلِمِينَ
6:9; 10:12.
6:9; 10:12.
6:9; 10:12.
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
d
6:9; 10:12.
c
6:9; 10:12.
804
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
c
6:9; 10:12.
فَمَن يُرِدِ ٱللَّهُ أَن يَهْدِيَهُۥ يَشْرَحْ صَدْرَهُۥ لِلْإِسْلَٰمِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُۥ يَجْعَلْ صَدْرَهُۥ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ ۚ كَذَٰلِكَ يَجْعَلُ ٱللَّهُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يُؤْمِنُونَ
10:101.
10:101.
He regards Divine commandments as a burden and finds physical difficulty and mental trouble in carrying them out. His bosom, as it were, becomes narrow like one who is climbing up a steep height.
10:101.
Important Words:
حرجاً (close) means, close, strait or narrow (Lane). See also 4:66.
رجس (Punishment). See 5:91.
Commentary:
The desire of Allah, mentioned in the words, whomsoever Allah wishes to guide, follows the actions of man. It is the result of man’s own good deeds, and not arbitrary.
The words, He expands his bosom for the acceptance of Islam, signify that such a one is cheerfully willing to accept and obey every command of God. He feels pleasure in obeying God’s behests. If a man is always ready and willing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels Divine commandments to be a burden, it is an indication of the fact that he is spiritually retrogressing.
The "wish" of Allah to make a man go astray also comes as a sequence to man’s own evil deeds. When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carrying them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height.
It may be noted here in passing that the verse also hints that to ascend into heaven with the physical body is a sort of punishment and not a boon.
The verse tells us that God helps those who practise virtue and willingly obey His commandments and He causes them to progress spiritually, while those who do not believe and lead sinful lives continue to advance in sin and wickedness.
The verse further teaches us that we cannot progress spiritually unless we render obedience to God with willing and cheerful hearts.
b
10:101.
a
10:101.
867
Important Words:
حرجاً (close) means, close, strait or narrow (Lane). See also 4:66.
رجس (Punishment). See 5:91.
Commentary:
The desire of Allah, mentioned in the words, whomsoever Allah wishes to guide, follows the actions of man. It is the result of man’s own good deeds, and not arbitrary.
The words, He expands his bosom for the acceptance of Islam, signify that such a one is cheerfully willing to accept and obey every command of God. He feels pleasure in obeying God’s behests. If a man is always ready and willing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels Divine commandments to be a burden, it is an indication of the fact that he is spiritually retrogressing.
The "wish" of Allah to make a man go astray also comes as a sequence to man’s own evil deeds. When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carrying them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height.
It may be noted here in passing that the verse also hints that to ascend into heaven with the physical body is a sort of punishment and not a boon.
The verse tells us that God helps those who practise virtue and willingly obey His commandments and He causes them to progress spiritually, while those who do not believe and lead sinful lives continue to advance in sin and wickedness.
The verse further teaches us that we cannot progress spiritually unless we render obedience to God with willing and cheerful hearts.
b
10:101.
907
He regards Divine commandments as a burden and finds physical difficulty and mental trouble in carrying them out. His bosom, as it were, becomes narrow like one who is climbing up a steep height.
وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
10:50; 15:6; 16:62; 35:46.
یہ مطلب نہیں کہ تقدیر سے مدّت مقرر کر دی ہے بلکہ تقدیر نے اعمال مقرر کر دئیے ہیں جن سے قوم کی عمر گھٹتی یا بڑھتی ہے۔ جب نیک اعمال سے قوم ہٹے گی تو وہ تباہ ہو جائے گی۔ پس مدّت سے مراد وہ قانون ہے جس کے ماتحت مدت لمبی یا چھوٹی ہوگی ہے۔
10:50; 15:6; 16:62; 35:46.
Important Words:
یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.
یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.
Commentary:
The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.
b
10:50; 15:6; 16:62; 35:46.
2
یہ مطلب نہیں کہ تقدیر سے مدّت مقرر کر دی ہے بلکہ تقدیر نے اعمال مقرر کر دئیے ہیں جن سے قوم کی عمر گھٹتی یا بڑھتی ہے۔ جب نیک اعمال سے قوم ہٹے گی تو وہ تباہ ہو جائے گی۔ پس مدّت سے مراد وہ قانون ہے جس کے ماتحت مدت لمبی یا چھوٹی ہوگی ہے۔
a
10:50; 15:6; 16:62; 35:46.
935
Important Words:
یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.
یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.
Commentary:
The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.
d
10:50; 15:6; 16:62; 35:46.
969
When the time fixed for the punishment of a people arrives, it cannot be averted, delayed or postponed.
قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوْلَىٰنَا ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
Commentary:
The expression, save that which Allah has ordained for us, means that victory as ordained by God will always be attained, however great the intervening difficulties. The words that follow, viz. He is our Protector, support this interpretation and also 58:22 which says, Allah has decreed: Of a certainty I will prevail, and My Messengers.
1207
Commentary:
The expression, save that which Allah has ordained for us, means that victory as ordained by God will always be attained, however great the intervening difficulties. The words that follow, viz. He is our Protector, support this interpretation and also 58:22 which says, Allah has decreed: Of a certainty I will prevail, and My Messengers.
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).
قُل لَّآ أَمْلِكُ لِنَفْسِى ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَآءَ ٱللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَآءَ أَجَلُهُمْ فَلَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
اُمَّۃٌ کا لفظ چونکہ مجموعۂ افراد پر بولا جاتا ہے۔ اس لئے لفظ کے لحاظ سے اس کی طرف مفرد ضمیر بھی جا سکتی ہے اور معنوں کے لحاظ سے جمع بھی۔ ہم نے مفرد کی ضمیر ترجمہ میں پھیری ہے۔
7:189.
7:35; 16:62; 35:46.
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them, how he could fulfil their demand for punishment when he possessed no power either to do good to, or avert evil from, himself.
7:189.
7:35; 16:62; 35:46.
Commentary:
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them how he could fulfil their demand for punishment when personally he possessed no power either to do good to, or avert evil from, himself. How clearly this and similar other verses show that the real object of the Quran is to uphold the Unity of God! The Quran cannot bear any human being, even the greatest of all the Prophets, to be regarded as equal to God.
The word امة (people) in this verse means those who disbelieve and not people generally as referred to in v. 48. The verse means to say that there comes a time when disbelievers meet their inevitable end and their place is taken by another people who follow the Divine Messenger. In other words, the Holy Prophet is made to say to disbelievers that, though it is not in his power to bring punishment on them, yet, as it is the immutable law of God that when a people take to evil ways they decline and fall, they will not be allowed to go unpunished and on their ashes a new people shall arise and a new era of truth shall dawn.
c
7:189.
d
7:35; 16:62; 35:46.
1
اُمَّۃٌ کا لفظ چونکہ مجموعۂ افراد پر بولا جاتا ہے۔ اس لئے لفظ کے لحاظ سے اس کی طرف مفرد ضمیر بھی جا سکتی ہے اور معنوں کے لحاظ سے جمع بھی۔ ہم نے مفرد کی ضمیر ترجمہ میں پھیری ہے۔
a
7:189.
b
7:35; 16:62; 35:46.
1325
Commentary:
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them how he could fulfil their demand for punishment when personally he possessed no power either to do good to, or avert evil from, himself. How clearly this and similar other verses show that the real object of the Quran is to uphold the Unity of God! The Quran cannot bear any human being, even the greatest of all the Prophets, to be regarded as equal to God.
The word امة (people) in this verse means those who disbelieve and not people generally as referred to in v. 48. The verse means to say that there comes a time when disbelievers meet their inevitable end and their place is taken by another people who follow the Divine Messenger. In other words, the Holy Prophet is made to say to disbelievers that, though it is not in his power to bring punishment on them, yet, as it is the immutable law of God that when a people take to evil ways they decline and fall, they will not be allowed to go unpunished and on their ashes a new people shall arise and a new era of truth shall dawn.
c
7:189.
d
7:35; 16:62; 35:46.
1267
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them, how he could fulfil their demand for punishment when he possessed no power either to do good to, or avert evil from, himself.
وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُوا۟ مِنْهُ مِن قُرْءَانٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ ۚ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ وَلَآ أَصْغَرَ مِن ذَٰلِكَ وَلَآ أَكْبَرَ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
57:5; 58:8.
34:4.
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
57:5; 58:8.
34:4.
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
e
57:5; 58:8.
f
34:4.
b
57:5; 58:8.
c
34:4.
1337
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
b
57:5; 58:8.
c
34:4.
1273
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
إِنِّى تَوَكَّلْتُ عَلَى ٱللَّهِ رَبِّى وَرَبِّكُم ۚ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذٌۢ بِنَاصِيَتِهَآ ۚ إِنَّ رَبِّى عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
یعنی اس کے قبضہ میں نہ ہو۔
11:7.
The words refer to an ancient custom of the Arabs. When a vanquished people were brought as captives before their victor, he would catch hold of their forelocks or got them shaved in token of victory.
11:7.
Important Words:
بناصیتھا (by its forelock). ناصیة is derived from نصا. They say نصا الرجل i.e. he caught hold of the man by his forelock. انتصی الشعرmeans, the hair grew long. ناصیة means, the fore part of the head; the long hair over the fore part of the head; forelock. نواصی الناس means, the chiefs or nobles among men. The Arabs say اذل فلان ناصیة فلان i.e. such a one has humbled and disgraced the other. The Quranic expression ما من دابة الاھو آخذ بناصیتھا signifies that God holds all creatures in absolute power (Aqrab & Mufradat).
Commentary:
By the words, my Lord and your Lord, Hud means that when God, Who is your Lord and Master is also my Friend and Helper, then how can I fear you who are only His servants, for servants can do no harm to the friend of their master.
The words, but He holds it by the forelock, refer to an ancient custom of the Arabs. When vanquished people were brought as captives before their victor, he often caught hold of their forelock and shook it in token of victory. Another custom among them was that when the victor desired to show mercy to the vanquished, he sometimes shaved their forelocks and then set them free. So the clause may mean both these things. It may mean that every human being is in the power and under the control of God; or it may mean that as an act of grace God has created man free. Thus the Quran reminds him that he is completely in the power of God and that it is only through His bounty and favour that he is permitted a free life; otherwise by his sinful deeds he forfeits his title to it.
c
11:7.
616
这些话述及阿拉伯人的一个古老的风俗习惯。战败的民族作为战俘被带到胜利者面前时, 胜利者要抓他们的额发或把他们的头发剃光作为胜利的标记。
1
یعنی اس کے قبضہ میں نہ ہو۔
b
11:7.
1437
Important Words:
بناصیتھا (by its forelock). ناصیة is derived from نصا. They say نصا الرجل i.e. he caught hold of the man by his forelock. انتصی الشعرmeans, the hair grew long. ناصیة means, the fore part of the head; the long hair over the fore part of the head; forelock. نواصی الناس means, the chiefs or nobles among men. The Arabs say اذل فلان ناصیة فلان i.e. such a one has humbled and disgraced the other. The Quranic expression ما من دابة الاھو آخذ بناصیتھا signifies that God holds all creatures in absolute power (Aqrab & Mufradat).
Commentary:
By the words, my Lord and your Lord, Hud means that when God, Who is your Lord and Master is also my Friend and Helper, then how can I fear you who are only His servants, for servants can do no harm to the friend of their master.
The words, but He holds it by the forelock, refer to an ancient custom of the Arabs. When vanquished people were brought as captives before their victor, he often caught hold of their forelock and shook it in token of victory. Another custom among them was that when the victor desired to show mercy to the vanquished, he sometimes shaved their forelocks and then set them free. So the clause may mean both these things. It may mean that every human being is in the power and under the control of God; or it may mean that as an act of grace God has created man free. Thus the Quran reminds him that he is completely in the power of God and that it is only through His bounty and favour that he is permitted a free life; otherwise by his sinful deeds he forfeits his title to it.
b
11:7.
1325
The words refer to an ancient custom of the Arabs. When a vanquished people were brought as captives before their victor, he would catch hold of their forelocks or got them shaved in token of victory.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ فَٱخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ
41:46.
So serious was the guilt of men that if there had not been a decree preordained that mankind had been created for spiritual progress and that eventually they would become the object of Divine mercy (7:157; 11:120; 51:57), they would have been destroyed long ago.
41:46.
Commentary:
Towards the end of the Surah the Quran reverts to the theme with which it began and declares that God continued to send down His word in the ages so that people might benefit by it but they always failed to do so. God gave a book to Moses and that book spoke of another book (i.e. the Quran) which was to be revealed later, but people raised doubts about it and did not pause to think that their attitude would produce grave results.
The words, Surely the matter would have been decided between them long before, mean that so serious was their guilt that if there had not been a decree pre-ordained, that mankind had been created for spiritual progress by becoming the object of Divine mercy (7:157; 11:120; 51:57), they would have long been destroyed.
a
41:46.
628
人们的罪过是如此地深重, 因此, 如果没有一种命令预先告诉他们: 人类是为了精神进步而被创造出来, 但最终他们将成为安拉仁慈的对象 (7:157; 11:120; 51:57) 的话, 那么, 他们早已被毁灭了。
a
41:46.
1491
Commentary:
Towards the end of the Surah the Quran reverts to the theme with which it began and declares that God continued to send down His word in the ages so that people might benefit by it but they always failed to do so. God gave a book to Moses and that book spoke of another book (i.e. the Quran) which was to be revealed later, but people raised doubts about it and did not pause to think that their attitude would produce grave results.
The words, Surely the matter would have been decided between them long before, mean that so serious was their guilt that if there had not been a decree pre-ordained, that mankind had been created for spiritual progress by becoming the object of Divine mercy (7:157; 11:120; 51:57), they would have long been destroyed.
a
41:46.
1352
So serious was the guilt of men that if there had not been a decree preordained that mankind had been created for spiritual progress and that eventually they would become the object of Divine mercy (7:157; 11:120; 51:57), they would have been destroyed long ago.
يَٰصَىٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا ۖ وَأَمَّا ٱلْءَاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ ۚ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
1545
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
لَهُۥ مُعَقِّبَٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ
8:54.
یعنی خدا تعالیٰ کی طرف سے۔
تشریح کے لئے دیکھو سورۃ الانفال نوٹ آیت نمبر۵۴۔
8:54.
The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives.
8:54.
Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate.
d
8:54.
1
یعنی خدا تعالیٰ کی طرف سے۔
2
تشریح کے لئے دیکھو سورۃ الانفال نوٹ آیت نمبر۵۴۔
a
8:54.
1623
Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate.
a
8:54.
1427
The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives.
وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۗ قُلْ إِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَنْ أَنَابَ
6:38; 10:21; 29:51.
14:5; 74:32.
It is God’s immutable law that He guides those who are desirous of turning to Him and leaves to go astray those who themselves turn away from Him and refuse to accept His guidance.
6:38; 10:21; 29:51.
14:5; 74:32.
Commentary:
In the previous verse, it was said that God straitens His provision for some men if He so pleases. The present verse says that when the attention of disbelievers is drawn to the fact that God possesses the power to deprive men of their sustenance, they hasten to demand that this power of God should come into operation with regard to them so that it may serve as a sign. The Quran answers them by saying that God is already showing signs as a result of which some are being spiritually guided and some made to perish but disbelievers do not benefit by them and demand instead the sign of punishment. Thus, according to them, the signs of mercy and signs of the deep knowledge of God are of no account. With them, the only signs to which they attach any importance are the signs of punishment. But what benefit could they derive from the signs of destructive punishment when no opportunity would be left for them to accept guidance after they had been destroyed? The tragic truth is that most people become deserving of punishment on account of their sins, and this is why they do not benefit by the signs of guidance. God therefore decrees and decides the destruction of such people. For an explanation of the word یضل see note on v. 34.
As the words, Allah causes to perish those whom He wills, might give rise to the doubt that God brings destruction on men arbitrarily, the Quran rightly adds, and guides to Himself those who turn to Him, meaning that God does not destroy men arbitrarily but it is His immutable law that He guides those who are desirous of turning to Him and destroys only those who seek to turn away from Him and refuse to accept His guidance.
d
6:38; 10:21; 29:51.
e
14:5; 74:32.
641
安拉必定引导意欲归向他的人, 但让那些背弃和拒绝接受他引导的人走向迷途, 这是安拉不可改变的原则。
a
6:38; 10:21; 29:51.
b
14:5; 74:32.
1639
Commentary:
In the previous verse, it was said that God straitens His provision for some men if He so pleases. The present verse says that when the attention of disbelievers is drawn to the fact that God possesses the power to deprive men of their sustenance, they hasten to demand that this power of God should come into operation with regard to them so that it may serve as a sign. The Quran answers them by saying that God is already showing signs as a result of which some are being spiritually guided and some made to perish but disbelievers do not benefit by them and demand instead the sign of punishment. Thus, according to them, the signs of mercy and signs of the deep knowledge of God are of no account. With them, the only signs to which they attach any importance are the signs of punishment. But what benefit could they derive from the signs of destructive punishment when no opportunity would be left for them to accept guidance after they had been destroyed? The tragic truth is that most people become deserving of punishment on account of their sins, and this is why they do not benefit by the signs of guidance. God therefore decrees and decides the destruction of such people. For an explanation of the word یضل see note on v. 34.
As the words, Allah causes to perish those whom He wills, might give rise to the doubt that God brings destruction on men arbitrarily, the Quran rightly adds, and guides to Himself those who turn to Him, meaning that God does not destroy men arbitrarily but it is His immutable law that He guides those who are desirous of turning to Him and destroys only those who seek to turn away from Him and refuse to accept His guidance.
c
6:38; 10:21; 29:51.
d
14:5; 74:32.
1439
It is God’s immutable law that He guides those who are desirous of turning to Him and leaves to go astray those who themselves turn away from Him and refuse to accept His guidance.