Topic: Allah’s Will Prevails
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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.
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.
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).
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).
يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ ۖ وَعِندَهُۥٓ أُمُّ ٱلْكِتَٰبِ
42:25.
43:5.
The verse lays down two laws relating to Divine punishment: (a) God either cancels the punishment wholly or partially; or (b) He lets it stand as decreed.
(a) God alone knows the root cause of all commandments or the wisdom underlying them. (b) All the commandments of the Shari‘ah are based on Divine attributes, so the source of the Law lies with God; Umm means, source, basis, origin; stay or support (Lane).
42:25.
13:40.
Commentary:
The verse lays down two laws relating to punishment: (a) God either cancels the punishment partially or wholly; or (b) He lets it stand, as decreed. So punishment never comes unless it is fully deserved, nor is it ever in excess of the offence. It may, however, be less than what it should be or it may be altogether remitted. This dual law is invariably observed in all heavenly punishments.
The words, with Him is the source of all commandments, mean: (a) God alone knows the root cause of all commandments or the wisdom underlying them, so it is by His guidance alone that the right way may be known. (b) All the commandments of Shari‘ah are based on Divine attributes, so the source of the law lies with God. The latter meaning makes it clear that moral and spiritual perfection is impossible of attainment unless one imitates and imbibes Divine attributes and conforms his conduct to them. Indeed, it is extremely difficult to define good or bad morals by human standards or in the light of human actions. Virtue is nothing but imitation of Divine attributes, and vice its antithesis. This definition is calculated to solve all those difficulties which philosophers of Ethics have to face in defining "virtue" and "vice" or good and bad morals. (c) That God alone knows the purpose of Divine commandments, therefore the punishment for their violation should also lie in His hands. He alone knows who should be punished and who not; for an opponent today may become a staunch supporter tomorrow.
b
42:25.
c
43:5.
642
本节经文制定两条有关安拉惩罚的律令: (a) 安拉或全部或部分地取消惩罚; 或者 (b) 也可以让它作为法令而不变更。
643
(a) 只有安拉知道所有命令的根本原因以及其所隐含的智慧; (b) شَرِيْعَة (Shari‘ah) 伊斯兰教的所有命令都以安拉的常德为根据, 因此安拉是律令的本源。 اُمّ (Umm) 的意思是根源、基础、起源、支柱或支持。(Lane)
a
42:25.
b
13:40.
1650
Commentary:
The verse lays down two laws relating to punishment: (a) God either cancels the punishment partially or wholly; or (b) He lets it stand, as decreed. So punishment never comes unless it is fully deserved, nor is it ever in excess of the offence. It may, however, be less than what it should be or it may be altogether remitted. This dual law is invariably observed in all heavenly punishments.
The words, with Him is the source of all commandments, mean: (a) God alone knows the root cause of all commandments or the wisdom underlying them, so it is by His guidance alone that the right way may be known. (b) All the commandments of Shari‘ah are based on Divine attributes, so the source of the law lies with God. The latter meaning makes it clear that moral and spiritual perfection is impossible of attainment unless one imitates and imbibes Divine attributes and conforms his conduct to them. Indeed, it is extremely difficult to define good or bad morals by human standards or in the light of human actions. Virtue is nothing but imitation of Divine attributes, and vice its antithesis. This definition is calculated to solve all those difficulties which philosophers of Ethics have to face in defining "virtue" and "vice" or good and bad morals. (c) That God alone knows the purpose of Divine commandments, therefore the punishment for their violation should also lie in His hands. He alone knows who should be punished and who not; for an opponent today may become a staunch supporter tomorrow.
d
42:25.
e
43:5.
1449
The verse lays down two laws relating to Divine punishment: (a) God either cancels the punishment wholly or partially; or (b) He lets it stand as decreed.
1450
(a) God alone knows the root cause of all commandments or the wisdom underlying them. (b) All the commandments of the Shari‘ah are based on Divine attributes, so the source of the Law lies with God; Umm means, source, basis, origin; stay or support (Lane).
وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَّعْلُومٌ
'Town' stands for the people to whom a Prophet is sent. The 'town' of the Holy Prophet has been called 'Mother of towns' in the Qur’an (6:93).
The words, 'known decree,' here signifies the time appointed for the destruction of the opponents of a Prophet as predicted by him.
Commentary:
In this verse the word "town" stands for the people to whom a Prophet is sent. The town of the Holy Prophet is called ام القری (the mother of towns) in the Quran. When the mother is visited by Divine punishment, the other places which are, as it were, its children must also share its fate. This is why in the present age, which has witnessed the advent of Ahmad, the Promised Messiah, calamities and disasters of diverse kinds have visited the world, because like his Master, the Holy Prophet of Islam, he too was raised for the whole of mankind.
The term "known decree" here means the time appointed for the destruction of the opponents of a Prophet and predicted by him. To the opponents of a Prophet punishment comes only after it has been foretold by him.
1712
Commentary:
In this verse the word "town" stands for the people to whom a Prophet is sent. The town of the Holy Prophet is called ام القری (the mother of towns) in the Quran. When the mother is visited by Divine punishment, the other places which are, as it were, its children must also share its fate. This is why in the present age, which has witnessed the advent of Ahmad, the Promised Messiah, calamities and disasters of diverse kinds have visited the world, because like his Master, the Holy Prophet of Islam, he too was raised for the whole of mankind.
The term "known decree" here means the time appointed for the destruction of the opponents of a Prophet and predicted by him. To the opponents of a Prophet punishment comes only after it has been foretold by him.
1479
'Town' stands for the people to whom a Prophet is sent. The 'town' of the Holy Prophet has been called 'Mother of towns' in the Qur’an (6:93).
1479A
The words, 'known decree,' here signifies the time appointed for the destruction of the opponents of a Prophet as predicted by him.
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَٰتِ ٱللَّهِ لَا يَهْدِيهِمُ ٱللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ
Commentary:
The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.
1905
Commentary:
The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُزْجِى سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُۥ ثُمَّ يَجْعَلُهُۥ رُكَامًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مِن جِبَالٍ فِيهَا مِنۢ بَرَدٍ فَيُصِيبُ بِهِۦ مَن يَشَآءُ وَيَصْرِفُهُۥ عَن مَّن يَشَآءُ ۖ يَكَادُ سَنَا بَرْقِهِۦ يَذْهَبُ بِٱلْأَبْصَٰرِ
30:49.
13:14.
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
30:49.
13:14.
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
d
30:49.
e
13:14.
911
这节经文可能意指, 对有些人说来, 启示的经典可以成为及时雨, 他们从中得到极大益处;而对另一些人说来, 启示的经典是冰雹, 带给他们的后果是毁灭。
a
30:49.
b
13:14.
2624
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
b
30:49.
c
13:14.
2052
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢ
30:25; 42:29.
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
30:25; 42:29.
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
30:25; 42:29.
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
d
30:25; 42:29.
1012
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
b
30:25; 42:29.
3057
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
a
30:25; 42:29.
2319
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
يُدَبِّرُ ٱلْأَمْرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥٓ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
1016
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
1
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
3062
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
2323
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ ۖ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۚ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا
The reference in the words is to the Holy Prophet’s marriage with Zainab. The words show that his marriage took place in obedience to express Divine command.
Commentary:
The reference in the words, "that which Allah has made incumbent upon him," and "the command of Allah is a decree ordained," is to the Holy Prophet’s marriage with Zainab. The words show that this marriage took place in obedience to express Divine command.
3105
Commentary:
The reference in the words, "that which Allah has made incumbent upon him," and "the command of Allah is a decree ordained," is to the Holy Prophet’s marriage with Zainab. The words show that this marriage took place in obedience to express Divine command.
2358
The reference in the words is to the Holy Prophet’s marriage with Zainab. The words show that his marriage took place in obedience to express Divine command.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ فَٱخْتُلِفَ فِيهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ
10:20; 11:111; 20:130; 42:15.
10:20; 11:111; 20:130; 42:15.
The reference is to the Divine words, "My mercy encompasses all things" (7:157).
10:20; 11:111; 20:130; 42:15.
Commentary:
The words, the matter would have been decided between them, signify that the guilt of disbelievers was so serious and patent that they would have been destroyed long ago, had it not been for the fact that God had created mankind for spiritual progress and that men might receive His mercy. The Divine punishment is deferred and postponed also because during the interval many of the enemies of truth may have an opportunity to accept the same. See also 7:157 & 11:111, 120.
d
10:20; 11:111; 20:130; 42:15.
b
10:20; 11:111; 20:130; 42:15.
3594
Commentary:
The words, the matter would have been decided between them, signify that the guilt of disbelievers was so serious and patent that they would have been destroyed long ago, had it not been for the fact that God had created mankind for spiritual progress and that men might receive His mercy. The Divine punishment is deferred and postponed also because during the interval many of the enemies of truth may have an opportunity to accept the same. See also 7:157 & 11:111, 120.
a
10:20; 11:111; 20:130; 42:15.
2639A
The reference is to the Divine words, "My mercy encompasses all things" (7:157).
۞ إِلَيْهِ يُرَدُّ عِلْمُ ٱلسَّاعَةِ ۚ وَمَا تَخْرُجُ مِن ثَمَرَٰتٍ مِّنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَآءِى قَالُوٓا۟ ءَاذَنَّٰكَ مَا مِنَّا مِن شَهِيدٍ
18:53; 28:65.
13:9; 35:12.
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
13:9; 35:12.
18:53; 28:63.
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
13:9; 35:12.
b
18:53; 28:65.
1192
只有安拉知道穆圣播撒在阿拉伯土壤中的种子怎样生长, 什么种子会结果。如果果子腐烂了, 要消灭它们, 而有益健康并且是美味的, 要小心保存。
b
13:9; 35:12.
c
18:53; 28:63.
3595
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
18:53; 28:65.
c
13:9; 35:12.
2640
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
وَلَوْلَآ أَن كَتَبَ ٱللَّهُ عَلَيْهِمُ ٱلْجَلَآءَ لَعَذَّبَهُمْ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابُ ٱلنَّارِ
بائبل میں ذکر ہے کہ یہود ایک موقعہ پر جلا وطن بھی کیے جائیں گے۔ (یسعیاہ باب۲۳ آیت۱۷۔ ۱۸)
The exile of the Banu Nadir from Medina was a very light punishment. They deserved a much heavier punishment, and had they not been exiled they would have been severely punished in some other way.
Important Words:
الجلاء (the banishment) is derived from جلا (jala). They say جلا عن بلدہ i.e. he migrated from his home. جلا عنه الھم means, he removed the grief from him or banished him. أجلاہ means he exiled (Lane & Aqrab).
Commentary:
The verse means that by their persistent evil designs and treachery the Jews of Medina, particularly the Banu Nadir, had incurred God’s wrath. Their exile from Medina was a very light punishment. They had deserved a much heavier punishment, and had they not been exiled they would have been severely punished in some other form.
3
بائبل میں ذکر ہے کہ یہود ایک موقعہ پر جلا وطن بھی کیے جائیں گے۔ (یسعیاہ باب۲۳ آیت۱۷۔ ۱۸)
4191
Important Words:
الجلاء (the banishment) is derived from جلا (jala). They say جلا عن بلدہ i.e. he migrated from his home. جلا عنه الھم means, he removed the grief from him or banished him. أجلاہ means he exiled (Lane & Aqrab).
Commentary:
The verse means that by their persistent evil designs and treachery the Jews of Medina, particularly the Banu Nadir, had incurred God’s wrath. Their exile from Medina was a very light punishment. They had deserved a much heavier punishment, and had they not been exiled they would have been severely punished in some other form.
3019
The exile of the Banu Nadir from Medina was a very light punishment. They deserved a much heavier punishment, and had they not been exiled they would have been severely punished in some other way.
مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۗ وَمَن يُؤْمِنۢ بِٱللَّهِ يَهْدِ قَلْبَهُۥ ۚ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
30:17; 78:29; 4:79.
30:17; 78:29; 4:79.
God governs the universe according to certain laws. When man contravenes any of those laws he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contravention of one or other of these laws, or to one of God’s special decrees, the trouble may be said to have emanated from Him, or to have come into being by His leave.
4:79.
Commentary:
God controls the universe according to certain laws. When man contravenes any of these laws, he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contradiction of one or other of these laws or to one of God’s special decrees, the trouble may be said to have emanated from Him or to have come into being by His leave.
b
30:17; 78:29; 4:79.
b
4:79.
4263
Commentary:
God controls the universe according to certain laws. When man contravenes any of these laws, he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contradiction of one or other of these laws or to one of God’s special decrees, the trouble may be said to have emanated from Him or to have come into being by His leave.
a
30:17; 78:29; 4:79.
3062
God governs the universe according to certain laws. When man contravenes any of those laws he involves himself in trouble. But as God is the Creator of all natural laws and man’s affliction is due to the contravention of one or other of these laws, or to one of God’s special decrees, the trouble may be said to have emanated from Him, or to have come into being by His leave.