Topic: Essentials Of
View Aspects
مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءً سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
30:31; 98:6.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
30:31; 98:6.
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
1544
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
30:31; 98:6.
b
7:72; 53:24.
c
6:58; 12:68.
d
2:84; 17:24; 41:15.
وَإِنَّ هَٰذِهِۦٓ أُمَّتُكُمْ أُمَّةً وَٰحِدَةً وَأَنَا۠ رَبُّكُمْ فَٱتَّقُونِ
21:93.
یہاں اُمت سے مرادنبی کی قوم نہیں بلکہ جماعت مراد ہے۔
یعنی سب رسول ایک جماعت کا حصہ ہیں۔ ان میں کوئی امتیاز کرنا درست نہیں۔ جیسا کہ فرماتا ہے لَانُفَرِّقُ بَیْنَ اَحَدٍ مِّنْ رُّسُلِہٖ ہم رسولوں میں کوئی فرق نہیں کرتے۔
21:93.
All the Messengers of God formed one brotherhood, as they came from the same Divine Source and their basic teachings were more or less identical and the object and purpose of their advent was also one and the same—to establish in the earth Unity of God and oneness of humanity.
21:93.
Commentary:
The verse purports to say that all the Messengers of God formed one brotherhood, i.e. they came from the same Divine Source and their basic teachings were more or less identical and the object and purpose of their advent was one and the same and that object was to establish upon earth the Unity of God and oneness of humanity, and also to teach men to look up to God as their only Lord and Protector. But mankind which had started as one community became split up into sects and sections at variance with one another, till God in His own good time raised the greatest of the Prophets—Muhammad, and entrusted him with the great mission of uniting all the warring religions and Faiths and of welding them into one. Thus the object of the advent of all Divine Messengers found its complete consummation in the mission of the Holy Prophet.
a
21:93.
3
یہاں اُمت سے مرادنبی کی قوم نہیں بلکہ جماعت مراد ہے۔
4
یعنی سب رسول ایک جماعت کا حصہ ہیں۔ ان میں کوئی امتیاز کرنا درست نہیں۔ جیسا کہ فرماتا ہے لَانُفَرِّقُ بَیْنَ اَحَدٍ مِّنْ رُّسُلِہٖ ہم رسولوں میں کوئی فرق نہیں کرتے۔
a
21:93.
2546
Commentary:
The verse purports to say that all the Messengers of God formed one brotherhood, i.e. they came from the same Divine Source and their basic teachings were more or less identical and the object and purpose of their advent was one and the same and that object was to establish upon earth the Unity of God and oneness of humanity, and also to teach men to look up to God as their only Lord and Protector. But mankind which had started as one community became split up into sects and sections at variance with one another, till God in His own good time raised the greatest of the Prophets—Muhammad, and entrusted him with the great mission of uniting all the warring religions and Faiths and of welding them into one. Thus the object of the advent of all Divine Messengers found its complete consummation in the mission of the Holy Prophet.
b
21:93.
2002
All the Messengers of God formed one brotherhood, as they came from the same Divine Source and their basic teachings were more or less identical and the object and purpose of their advent was also one and the same—to establish in the earth Unity of God and oneness of humanity.
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
10:106; 30:44.
98:6.
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
10:106; 30:44.
12:41; 98:6.
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
c
10:106; 30:44.
d
98:6.
2
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
3
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
b
10:106; 30:44.
c
12:41; 98:6.
3011
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
b
10:106; 30:44.
c
98:6.
2284
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
إِنَّ هَٰذَا لَفِى ٱلصُّحُفِ ٱلْأُولَىٰ
20:134.
20:134.
20:134.
b
20:134.
b
20:134.
c
20:134.
صُحُفِ إِبْرَٰهِيمَ وَمُوسَىٰ
因为一切宗教的要旨基本相同, 所以以上各节经文中所提到的教义也可以在伊布拉欣和穆撒的经典中找到。这节经文也可以表示, 这个预言, 即一位伟大的先知将出现, 他要给世界带来最后的安拉使命和最完美的天经 («申命记» 18:18-19 & 33:2)。
یعنی یہ مذکورہ بالا تعلیم ایسی عام ہے کہ تمام نبیوں کی تعلیم کا جو بھی حصہ محفوظ ہے اس سے اس کی تصدیق ہوتی ہے۔ پرانے نبیوں کی تعلیم کو محفوظ رکھنے کی بہت کم کوشش کی گئی ہے۔ صرف یہودنے اپنی کتاب طالمود میں اکثر انبیاء اور صلحاء کی تعلیمات کو جمع کرنے کی کوشش کی ہے۔ اس کے پڑھنے سے پتہ لگ سکتا ہے کہ درحقیقت قرآن کریم کی کئی سچائیاں پہلے نبیوں کے منہ سے بھی بیان ہوتی رہی ہیں جو اس بات کا ثبوت ہیں کہ اِنَّ ھٰذَا لَفِی الصُّحُفِ الْاُوْلٰی صُحُفِ اِبْرَاھِیْمَ وَ مُوْسٰی یعنی قرآنی تعلیم کے خاص خاص اجزا پہلی کتابوں میں بھی موجود ہیں۔
Because the essential principles of all religions are basically identical, the teachings mentioned in the foregoing verses are also found in the Scriptures of Moses and Abraham. The verse may also signify that the prophecy about the appearance of a great Prophet who was to give to the world the last Divine Message and the most perfect Teaching is found in the Scriptures of Moses and Abraham (Deut. 18:18, 19 & 33: 2).
Commentary:
Because the essential principles of all religions are basically identical, the teachings mentioned in the foregoing verses are also found in the Scriptures of Moses and Abraham. The verse may also signify that the prophecy about the appearance of a great Prophet who was to give to the world the Last Divine Message and the most perfect teaching is found in the Scriptures of Moses (Deut. 18:18-19 & 33:2) and Abraham.
1672
因为一切宗教的要旨基本相同, 所以以上各节经文中所提到的教义也可以在伊布拉欣和穆撒的经典中找到。这节经文也可以表示, 这个预言, 即一位伟大的先知将出现, 他要给世界带来最后的安拉使命和最完美的天经 («申命记» 18:18-19 & 33:2)。
1
یعنی یہ مذکورہ بالا تعلیم ایسی عام ہے کہ تمام نبیوں کی تعلیم کا جو بھی حصہ محفوظ ہے اس سے اس کی تصدیق ہوتی ہے۔ پرانے نبیوں کی تعلیم کو محفوظ رکھنے کی بہت کم کوشش کی گئی ہے۔ صرف یہودنے اپنی کتاب طالمود میں اکثر انبیاء اور صلحاء کی تعلیمات کو جمع کرنے کی کوشش کی ہے۔ اس کے پڑھنے سے پتہ لگ سکتا ہے کہ درحقیقت قرآن کریم کی کئی سچائیاں پہلے نبیوں کے منہ سے بھی بیان ہوتی رہی ہیں جو اس بات کا ثبوت ہیں کہ اِنَّ ھٰذَا لَفِی الصُّحُفِ الْاُوْلٰی صُحُفِ اِبْرَاھِیْمَ وَ مُوْسٰی یعنی قرآنی تعلیم کے خاص خاص اجزا پہلی کتابوں میں بھی موجود ہیں۔
4691
Commentary:
Because the essential principles of all religions are basically identical, the teachings mentioned in the foregoing verses are also found in the Scriptures of Moses and Abraham. The verse may also signify that the prophecy about the appearance of a great Prophet who was to give to the world the Last Divine Message and the most perfect teaching is found in the Scriptures of Moses (Deut. 18:18-19 & 33:2) and Abraham.
3326
Because the essential principles of all religions are basically identical, the teachings mentioned in the foregoing verses are also found in the Scriptures of Moses and Abraham. The verse may also signify that the prophecy about the appearance of a great Prophet who was to give to the world the last Divine Message and the most perfect Teaching is found in the Scriptures of Moses and Abraham (Deut. 18:18, 19 & 33: 2).
وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ
عربی میں کبھی ضمیر بالمعنٰے پھیری جاتی ہے۔ اس جگہ دِیْنٌ کا لفظ ہے جس کے ایک معنے طَرِیْقَۃٌ کے ہیں۔ پس طَرِیْقَۃٌ کے معنوں کو مدنظر رکھ کر قرآن مجیدنے اس کی صفت قَیِّمَۃٌ بیان کر دی ہے جو مؤنث ہے اور جس کے مقام کے لحاظ سے ہم نے معنے کر دیئے ہیں۔ جو نہایت صاف اور سیدھے معنی ہیں۔
31:33; 40:15.
Commentary:
دین (religion) means obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane & Aqrab). The verse may signify:
(1) They should have rendered full and sincere obedience to Divine commandments.
(2) When they got mastery or ascendancy, they should have devoted all their power and prestige to obtaining God’s pleasure.
(3) All their plans should have been directed towards the achievement of the one supreme object—pleasure of God.
(4) Their fear of God and love for Him should have been completely sincere and honest.
(5) They should have imbibed Divine attributes; and all their friendships and enmities should have been for the sake of God.
d
40:15.
1751
دِيْن (Din)的意思是: 服从; 指挥; 命令; 计划; 正道; 习惯或风俗; 行为或品行 (Lane)。
3
عربی میں کبھی ضمیر بالمعنٰے پھیری جاتی ہے۔ اس جگہ دِیْنٌ کا لفظ ہے جس کے ایک معنے طَرِیْقَۃٌ کے ہیں۔ پس طَرِیْقَۃٌ کے معنوں کو مدنظر رکھ کر قرآن مجیدنے اس کی صفت قَیِّمَۃٌ بیان کر دی ہے جو مؤنث ہے اور جس کے مقام کے لحاظ سے ہم نے معنے کر دیئے ہیں۔ جو نہایت صاف اور سیدھے معنی ہیں۔
b
31:33; 40:15.
4802
Commentary:
دین (religion) means obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane & Aqrab). The verse may signify:
(1) They should have rendered full and sincere obedience to Divine commandments.
(2) When they got mastery or ascendancy, they should have devoted all their power and prestige to obtaining God’s pleasure.
(3) All their plans should have been directed towards the achievement of the one supreme object—pleasure of God.
(4) Their fear of God and love for Him should have been completely sincere and honest.
(5) They should have imbibed Divine attributes; and all their friendships and enmities should have been for the sake of God.
d
40:15.
3400A
Din means, obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane).