Topic: Sacrifice
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Subtopics
يَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
معترض اعتراض کرتے ہیں کہ سوال کچھ ہے اور جواب کچھ ہے۔ پوچھا تو یہ گیا ہے کہ کیا خرچ کریں اور جواب یہ دیا جاتا ہے کہ جو کچھ بھی مال میں سے خرچ کرو وہ فلاں فلاں کو دو۔ اس کا جواب یہ ہے کہ یہ اعتراض قلتِ تدبر کی وجہ سے ہے۔ سوال کا جواب آیت میں موجود ہے۔ جب فرماتا ہے کہ جو کچھ بھی اچھے مال سے خرچ کرو تو اس میں سائل کا جواب مکمل آگیا ہے۔ اول یہ کہ کوئی حد بندی نہیں‘ جتنے کی توفیق ہو اتنا خرچ کرو۔ دوم یہ کہ اس امر کا لحاظ رکھو کہ جو خرچ کرو وہ طیّب مال ہو۔ جو لوگ حرام کماتے ہیں اور اس میں سے خدا کی راہ میں خرچ کرکے سمجھتے ہیں کہ ہم نے گویا اپنے گناہ کا کفار کر دیا وہ غلطی پر ہیں۔ خ
2:178; 4:37.
The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable.
2:178; 4:37.
Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.
d
2:178; 4:37.
157
本节经文的意思是, 凡花费掉的, 应被真正得到。所花费掉的, 也必定是有益的。这所谓有益那就是对接受者来说是可接受的、并应满足他的需要, 而所花费的宗旨也要有价值且值得称赞。
3
معترض اعتراض کرتے ہیں کہ سوال کچھ ہے اور جواب کچھ ہے۔ پوچھا تو یہ گیا ہے کہ کیا خرچ کریں اور جواب یہ دیا جاتا ہے کہ جو کچھ بھی مال میں سے خرچ کرو وہ فلاں فلاں کو دو۔ اس کا جواب یہ ہے کہ یہ اعتراض قلتِ تدبر کی وجہ سے ہے۔ سوال کا جواب آیت میں موجود ہے۔ جب فرماتا ہے کہ جو کچھ بھی اچھے مال سے خرچ کرو تو اس میں سائل کا جواب مکمل آگیا ہے۔ اول یہ کہ کوئی حد بندی نہیں‘ جتنے کی توفیق ہو اتنا خرچ کرو۔ دوم یہ کہ اس امر کا لحاظ رکھو کہ جو خرچ کرو وہ طیّب مال ہو۔ جو لوگ حرام کماتے ہیں اور اس میں سے خدا کی راہ میں خرچ کرکے سمجھتے ہیں کہ ہم نے گویا اپنے گناہ کا کفار کر دیا وہ غلطی پر ہیں۔ خ
a
2:178; 4:37.
222
Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.
d
2:178; 4:37.
258
The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَٰٓئِدَ وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا ۚ وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟ ۚ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ ۘ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
59:9.
5:9; 11:90.
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
59:9.
5:9; 11:90.
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
59:9.
5:9; 11:90.
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
c
59:9.
d
5:9; 11:90.
368
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
369
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
a
59:9.
b
5:9; 11:90.
642
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
a
59:9.
b
5:9; 11:90.
718
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
719
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
720
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
720A
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
720B
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
۞ وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱبْنَىْ ءَادَمَ بِٱلْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ ٱلْءَاخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ
اس تمثیل میں بنو اسرائیل اور بنو اسماعیل کا مقابلہ کیا گیا ہے۔ بنو اسرائیل محمدی نبوت کی وجہ سے قابیل کی طرح مسلمانوں سے بغض رکھتے تھے۔ حالانکہ قربانی قبول کرنا خداتعالیٰ کا کام ہے۔ خود قربانی دینے والے کا کام نہیں۔
"The two sons of Adam" figuratively signify any two individuals from among mankind. The parable also illustrates the inimical attitude of the Israelites towards the descendants of Ishmael because Prophethood had become transferred from them to the Ishmaelites in the person of the Holy Prophet.
Important Words:
قربا (they offered) and قربانا (offering) are both derived from قرب (qaruba) which means, he or it was or became near, either in place or in station or grade or rank. قربه (qarraba-hu) means, he caused or made him to become near; he made him to be a near associate; or he made him an object of favour or honour. قرب لله قربانا means, he offered or presented to God an offering or oblation. Hence قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or particular or favourite associate or companion (Lane).
Commentary:
As sacrifice is at the root of all success, whether individual or national, the Quran here fittingly turns to the subject of sacrifice, the lack of which proved the fall of the followers of Moses. "The two sons of Adam" may be taken in the figurative sense as well, meaning any two individuals from among mankind.
The words, Allah accepts only from the righteous, addressed by Abel to his brother Cain (both sons of Adam) are intended to mean that the latter would gain nothing by slaying the former, except that he would become all the more removed from righteous-ness—a quality essential for the acceptance of an offering.
The concluding words of the verse point to the important truth that in sacrifice mere outward form is nothing. It is only the underlying spirit that makes it acceptable and fruitful. The story is continued in the following verses.
1
اس تمثیل میں بنو اسرائیل اور بنو اسماعیل کا مقابلہ کیا گیا ہے۔ بنو اسرائیل محمدی نبوت کی وجہ سے قابیل کی طرح مسلمانوں سے بغض رکھتے تھے۔ حالانکہ قربانی قبول کرنا خداتعالیٰ کا کام ہے۔ خود قربانی دینے والے کا کام نہیں۔
663
Important Words:
قربا (they offered) and قربانا (offering) are both derived from قرب (qaruba) which means, he or it was or became near, either in place or in station or grade or rank. قربه (qarraba-hu) means, he caused or made him to become near; he made him to be a near associate; or he made him an object of favour or honour. قرب لله قربانا means, he offered or presented to God an offering or oblation. Hence قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or particular or favourite associate or companion (Lane).
Commentary:
As sacrifice is at the root of all success, whether individual or national, the Quran here fittingly turns to the subject of sacrifice, the lack of which proved the fall of the followers of Moses. "The two sons of Adam" may be taken in the figurative sense as well, meaning any two individuals from among mankind.
The words, Allah accepts only from the righteous, addressed by Abel to his brother Cain (both sons of Adam) are intended to mean that the latter would gain nothing by slaying the former, except that he would become all the more removed from righteous-ness—a quality essential for the acceptance of an offering.
The concluding words of the verse point to the important truth that in sacrifice mere outward form is nothing. It is only the underlying spirit that makes it acceptable and fruitful. The story is continued in the following verses.
736
"The two sons of Adam" figuratively signify any two individuals from among mankind. The parable also illustrates the inimical attitude of the Israelites towards the descendants of Ishmael because Prophethood had become transferred from them to the Ishmaelites in the person of the Holy Prophet.
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَلَهُۥٓ أَسْلِمُوا۟ ۗ وَبَشِّرِ ٱلْمُخْبِتِينَ
5:5; 6:119.
5:74; 16:23; 37:5.
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
5:5; 6:119.
5:74; 16:23; 37:5.
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.
5:5; 6:119.
5:74; 16:23; 37:5.
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
863
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
864
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
2465
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
a
5:5; 6:119.
b
5:74; 16:23; 37:5.
1952
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
1953
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.
وَٱلْبُدْنَ جَعَلْنَٰهَا لَكُم مِّن شَعَٰٓئِرِ ٱللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهَا صَوَآفَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْقَانِعَ وَٱلْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَٰهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
为了牺牲而屠宰带到麦加的骆驼只是一种仪式, 象征了人们为其创造主与主宰准备献出自己的生命, 就像骆驼为自己的主人献出生命一样。这就是献牲的至高无上的宗旨与目的。这节经文所提到的其余宗旨是次要的。当朝觐者屠宰一头作为安拉的迹象的动物时, 都要被提醒记住牺牲的意义。这节经文指出屠宰后动物的肉应适当分配而不应浪费。
The slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of Sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of Sacrifice when he slaughters an animal which serves as a Sign of God. The verse also shows that the flesh of the slaughtered animal should be properly distributed and not wasted.
Important Words:
البدن (sacrificial camels) is the plural of بدنة which means, a she-camel or a male camel; a cow and a bull (preferably the first and the second) that is slaughtered at Mecca or brought there for sacrifice, so called because of its fatness, بدن (badana) as a verb meaning, he was or became big, bulky, big-bodied or corpulent or fat (Lane & Aqrab).
صواف (stand tied up in rows) is the plural of صافة which is derived from صوف. They say صوف القوم i.e. the people stood in rows. صواف means, standing in rows (Lane).
وجبت (they fall down). They say وجب الحائط i.e. the wall fell down. وجب الرجل means, the man fell down and died. وجب الشمس means, the sun set. فاذا وجبت جنوبھا means, when their sides fall upon the ground; when they die and fall down (Lane).
قانع (contented) is active participle from قنع (qania‘) which means, he was contented with his lot; and also from قنع(qana‘a) which means, he asked, he begged. قنع الجبل means, he ascended the mountain. القانع means, one who is contented with his lot; one who asks or begs; one of a people (Aqrab).
المعتر (one who supplicates) is derived from عر (‘arra). They say عرہ i.e. he vexed him; he did evil to him; he addressed or applied himself to obtain favour without asking; he came to him and sought his bounty. المعتر means, one who applies oneself to obtain favour without asking; one who comes to another to ask for a favour; a poor man (Lane & Aqrab).
Commentary:
The verse signifies that the slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of sacrifice when he slaughters an animal and thus the animal serves as a sign of God.
865
为了牺牲而屠宰带到麦加的骆驼只是一种仪式, 象征了人们为其创造主与主宰准备献出自己的生命, 就像骆驼为自己的主人献出生命一样。这就是献牲的至高无上的宗旨与目的。这节经文所提到的其余宗旨是次要的。当朝觐者屠宰一头作为安拉的迹象的动物时, 都要被提醒记住牺牲的意义。这节经文指出屠宰后动物的肉应适当分配而不应浪费。
2467
Important Words:
البدن (sacrificial camels) is the plural of بدنة which means, a she-camel or a male camel; a cow and a bull (preferably the first and the second) that is slaughtered at Mecca or brought there for sacrifice, so called because of its fatness, بدن (badana) as a verb meaning, he was or became big, bulky, big-bodied or corpulent or fat (Lane & Aqrab).
صواف (stand tied up in rows) is the plural of صافة which is derived from صوف. They say صوف القوم i.e. the people stood in rows. صواف means, standing in rows (Lane).
وجبت (they fall down). They say وجب الحائط i.e. the wall fell down. وجب الرجل means, the man fell down and died. وجب الشمس means, the sun set. فاذا وجبت جنوبھا means, when their sides fall upon the ground; when they die and fall down (Lane).
قانع (contented) is active participle from قنع (qania‘) which means, he was contented with his lot; and also from قنع(qana‘a) which means, he asked, he begged. قنع الجبل means, he ascended the mountain. القانع means, one who is contented with his lot; one who asks or begs; one of a people (Aqrab).
المعتر (one who supplicates) is derived from عر (‘arra). They say عرہ i.e. he vexed him; he did evil to him; he addressed or applied himself to obtain favour without asking; he came to him and sought his bounty. المعتر means, one who applies oneself to obtain favour without asking; one who comes to another to ask for a favour; a poor man (Lane & Aqrab).
Commentary:
The verse signifies that the slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of sacrifice when he slaughters an animal and thus the animal serves as a sign of God.
1954
The slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of Sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of Sacrifice when he slaughters an animal which serves as a Sign of God. The verse also shows that the flesh of the slaughtered animal should be properly distributed and not wasted.
لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ ۗ وَبَشِّرِ ٱلْمُحْسِنِينَ
这节经文有助于理解牺牲的实质、含意、真正的对象与目的。它给人们上了最大的一课。使安拉满意的, 并不是牺牲的外在行为, 而是牺牲行为所体现的精神与动机。那些被屠宰动物的血与肉不会到达安拉那里; 安拉所能接受的只是内心的真诚。安拉要求并接受完全的牺牲, 包括了我们亲密和珍贵的一切--------我们所拥用的物质财富, 我们崇高的理想, 我们的荣誉以至生命本身。事实上, 安拉并不希望也不要求我们献出动物的血和肉, 而是要求我们献出赤诚的心。然而也不应该错误地认为:既然真正重要的不是牺牲的外在行为, 而是行为所体现的动机, 那么, 外在行为就不重要了。确实, 牺牲的外在行为只是外壳, 行为所体现的精神才是核心与实质。然而事物的外壳或躯体, 如同其精神与核心一样也是极其重要的, 因为没有躯体就不可能有灵魂, 没有外壳也就无所谓核心。
The verse throws a flood of light on the essence, inwardness and real object and purpose of Sacrifice. It teaches the supreme lesson that it is not the outward act of sacrifice which pleases God but the spirit underlying it and the motive behind it. The flesh or blood of the slaughtered animal does not reach God; it is righteousness of the heart which is acceptable to Him. God demands and accepts total sacrifice of all that is near and dear to us—our material possessions, the ideals that are dear to us, our honour and life itself. In reality, God wants and demands no offering from us in the form of flesh and blood of animals but demands the offering of our hearts. It is, however, a mistake to think that because it is not the outward act of sacrifice but the motive behind it that really matters, the outward act is of no importance. True, the outward act of sacrifice is the shell, and the spirit underlying it is the kernel and essence, yet the shell or the body of a thing, like its spirit or kernel, is of
Commentary:
This verse throws a flood of light on the essence, inwardness and real object and purpose of sacrifice. It also teaches a supreme lesson, viz. that it is not the outward act of sacrifice which pleases God but the spirit underlying it and the motive behind it. The flesh or blood of the slaughtered animal does not reach God, it is righteousness of the heart which is acceptable to Him. God demands and accepts total sacrifice of all that is near and dear to us—our material possessions, the ideals that are so dear to us, our honour and life itself. In reality, God wants and demands no offering from us in the form of flesh and blood of animals but the offering of our hearts.
It should not, however, be understood to mean that because it is not the outward act of sacrifice but the motive behind it that really matters, the outward act is of no importance. True, the outward act of sacrifice is the shell and the spirit underlying it is the kernel and essence yet the shell or the body of a thing, like its soul, spirit or kernel, is also of very great importance because no soul could exist without a body and no kernel without a shell.
866
这节经文有助于理解牺牲的实质、含意、真正的对象与目的。它给人们上了最大的一课。使安拉满意的, 并不是牺牲的外在行为, 而是牺牲行为所体现的精神与动机。那些被屠宰动物的血与肉不会到达安拉那里; 安拉所能接受的只是内心的真诚。安拉要求并接受完全的牺牲, 包括了我们亲密和珍贵的一切--------我们所拥用的物质财富, 我们崇高的理想, 我们的荣誉以至生命本身。事实上, 安拉并不希望也不要求我们献出动物的血和肉, 而是要求我们献出赤诚的心。然而也不应该错误地认为:既然真正重要的不是牺牲的外在行为, 而是行为所体现的动机, 那么, 外在行为就不重要了。确实, 牺牲的外在行为只是外壳, 行为所体现的精神才是核心与实质。然而事物的外壳或躯体, 如同其精神与核心一样也是极其重要的, 因为没有躯体就不可能有灵魂, 没有外壳也就无所谓核心。
2468
Commentary:
This verse throws a flood of light on the essence, inwardness and real object and purpose of sacrifice. It also teaches a supreme lesson, viz. that it is not the outward act of sacrifice which pleases God but the spirit underlying it and the motive behind it. The flesh or blood of the slaughtered animal does not reach God, it is righteousness of the heart which is acceptable to Him. God demands and accepts total sacrifice of all that is near and dear to us—our material possessions, the ideals that are so dear to us, our honour and life itself. In reality, God wants and demands no offering from us in the form of flesh and blood of animals but the offering of our hearts.
It should not, however, be understood to mean that because it is not the outward act of sacrifice but the motive behind it that really matters, the outward act is of no importance. True, the outward act of sacrifice is the shell and the spirit underlying it is the kernel and essence yet the shell or the body of a thing, like its soul, spirit or kernel, is also of very great importance because no soul could exist without a body and no kernel without a shell.
1955
The verse throws a flood of light on the essence, inwardness and real object and purpose of Sacrifice. It teaches the supreme lesson that it is not the outward act of sacrifice which pleases God but the spirit underlying it and the motive behind it. The flesh or blood of the slaughtered animal does not reach God; it is righteousness of the heart which is acceptable to Him. God demands and accepts total sacrifice of all that is near and dear to us—our material possessions, the ideals that are dear to us, our honour and life itself. In reality, God wants and demands no offering from us in the form of flesh and blood of animals but demands the offering of our hearts. It is, however, a mistake to think that because it is not the outward act of sacrifice but the motive behind it that really matters, the outward act is of no importance. True, the outward act of sacrifice is the shell, and the spirit underlying it is the kernel and essence, yet the shell or the body of a thing, like its spirit or kernel, is of
فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga
Commentary:
See next verse.
3
اس خواب کے اصل معنے یہ تھے کہ تجھے مکہ کی بے آب و گیاہ وادی میں چھوڑ کر آنے والا ہوں۔ جو ایک قسم کی موت ہے اور یہ تعبیر لفظاً پوری ہوئی گو چھری سے ذبح کرنا لفظاً پورا نہ ہوا۔
3336
Commentary:
See next verse.
2497
The Qur’an and the Bible are at variance as to which of his two sons—Ishmael or Isaac—Abraham, in pursuance of God’s command, offered for sacrifice. According to the Bible it was Isaac (Gen. 22: 2). The Qur’an, on the other hand, declares clearly and unequivocally that it was Ishmael. The Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, but Isaac was at no time his only son. Ishmael was senior to Isaac by 13 years and for these many years was Abraham’s only son, and, being also his first born, was doubly dear to him. It stands to reason, therefore, that Abraham must have been required by God to offer for sacrifice his nearest and dearest thing which was his only and first-born son who was Ishmael. Some Christian evangelists have vainly tried to show that, 'Ishmael being of the handmaid, was born after the flesh while Isaac being born of the free woman was by promise' (Galatians, 4: 22, 23). Apart from the fact that Haga
إِنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ يُؤْتِكُمْ أُجُورَكُمْ وَلَا يَسْـَٔلْكُمْ أَمْوَٰلَكُمْ
6:33; 29:65; 57:21.
6:33; 29:65; 57:21.
The verse purports to say that as Muslims have been enjoined to fight in the cause of Allah, they will have to bear the expenses of war also and for that purpose they will have to make sacrifice of money. But Allah does not need their money. It is for their own benefit that sacrifice of life and money is demanded of them because no success is possible without such sacrifice. True believers must understand and realize this supreme lesson.
6:33; 29:65; 57:21.
Commentary:
The verse purports to say that as Muslims have been enjoined to fight in the cause of God, they will have to bear the expenses of war and for this purpose they will have to make sacrifices of life and money. But God does not need their money. It is for their own benefit that sacrifices of life and money are demanded of them because no success is possible without such sacrifices. True believers must understand and realise this supreme lesson.
c
6:33; 29:65; 57:21.
a
6:33; 29:65; 57:21.
3814
Commentary:
The verse purports to say that as Muslims have been enjoined to fight in the cause of God, they will have to bear the expenses of war and for this purpose they will have to make sacrifices of life and money. But God does not need their money. It is for their own benefit that sacrifices of life and money are demanded of them because no success is possible without such sacrifices. True believers must understand and realise this supreme lesson.
c
6:33; 29:65; 57:21.
2759
The verse purports to say that as Muslims have been enjoined to fight in the cause of Allah, they will have to bear the expenses of war also and for that purpose they will have to make sacrifice of money. But Allah does not need their money. It is for their own benefit that sacrifice of life and money is demanded of them because no success is possible without such sacrifice. True believers must understand and realize this supreme lesson.
إِن يَسْـَٔلْكُمُوهَا فَيُحْفِكُمْ تَبْخَلُوا۟ وَيُخْرِجْ أَضْغَٰنَكُمْ
The verse particularly applies to the hypocrites.
Commentary:
The verse applies to hypocrites. Though professing to be Muslims, they will not spend their money in the cause of Islam, however pressing its need might be, because their hearts are full of rancour, malice and spite against it. But whatever they may or may not do, Islam will be victorious and their rancour and malevolence would be exposed.
3815
Commentary:
The verse applies to hypocrites. Though professing to be Muslims, they will not spend their money in the cause of Islam, however pressing its need might be, because their hearts are full of rancour, malice and spite against it. But whatever they may or may not do, Islam will be victorious and their rancour and malevolence would be exposed.
2760
The verse particularly applies to the hypocrites.
هَٰٓأَنتُمْ هَٰٓؤُلَآءِ تُدْعَوْنَ لِتُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ فَمِنكُم مَّن يَبْخَلُ ۖ وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِۦ ۚ وَٱللَّهُ ٱلْغَنِىُّ وَأَنتُمُ ٱلْفُقَرَآءُ ۚ وَإِن تَتَوَلَّوْا۟ يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوٓا۟ أَمْثَٰلَكُم
یعنی اپنی جان ہی کو ثواب سے محروم رکھتا ہے۔
یہاں ثُمَّ کا لفظ ہے جس کے عام معنے ’’پھر‘‘ کے ہوتے ہیں۔ لیکن لغت میں ثُمَّ کے معنے ’’اور‘‘ بھی لکھے ہیں (مُغْنِی اللَّبِیب جلد اول ص۱۰۰ و املاء ابوالبقاء جلد۲ ص۱۲۵) اور وہی اردو میں چسپاں ہوتے ہیں۔ پس ہم نے ان کو اختیار کر لیا ہے۔
5:55.
Miserliness is a deadly moral disease that eats into the vitals of man’s moral and spiritual well-being. Elsewhere, the Qur’an has used very strong language about such people (9:35).
When the Holy Prophet was once asked as to whom the words, 'He will bring instead a people other than you,' referred, he is reported to have said, 'If Faith were to go up to the Pleiades, a man of Persian descent will bring it back to the earth' (Ruhul-Ma‘ani).
35:16.
5:55.
Commentary:
The address in this verse is of general application. Miserliness is a deadly moral disease that eats into the vitals of man’s moral and spiritual well-being. Elsewhere the Quran has used very strong language about misers or niggardly people (9:35). When the Holy Prophet was once asked as to whom the words, "He will bring instead a people other than you," referred, he is reported to have said, "If Faith were to go up to the Pleiades, a man of Persian descent will bring it back to the earth" (Ruhul-Ma‘ani).
a
5:55.
1263
有一次穆圣曾被问到 “安拉将带领一个民族, 但不是你们” 这一句话指谁, 据记载那时他曾说: “如果对安拉的信仰升上昴 (宿) 星团, 有位波斯血统的人会把这信仰带回人间”。(رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)
2
یعنی اپنی جان ہی کو ثواب سے محروم رکھتا ہے۔
3
یہاں ثُمَّ کا لفظ ہے جس کے عام معنے ’’پھر‘‘ کے ہوتے ہیں۔ لیکن لغت میں ثُمَّ کے معنے ’’اور‘‘ بھی لکھے ہیں (مُغْنِی اللَّبِیب جلد اول ص۱۰۰ و املاء ابوالبقاء جلد۲ ص۱۲۵) اور وہی اردو میں چسپاں ہوتے ہیں۔ پس ہم نے ان کو اختیار کر لیا ہے۔
a
35:16.
b
5:55.
3816
Commentary:
The address in this verse is of general application. Miserliness is a deadly moral disease that eats into the vitals of man’s moral and spiritual well-being. Elsewhere the Quran has used very strong language about misers or niggardly people (9:35). When the Holy Prophet was once asked as to whom the words, "He will bring instead a people other than you," referred, he is reported to have said, "If Faith were to go up to the Pleiades, a man of Persian descent will bring it back to the earth" (Ruhul-Ma‘ani).
a
5:55.
2761
Miserliness is a deadly moral disease that eats into the vitals of man’s moral and spiritual well-being. Elsewhere, the Qur’an has used very strong language about such people (9:35).
2762
When the Holy Prophet was once asked as to whom the words, 'He will bring instead a people other than you,' referred, he is reported to have said, 'If Faith were to go up to the Pleiades, a man of Persian descent will bring it back to the earth' (Ruhul-Ma‘ani).
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَٰعِفَهُۥ لَهُۥ وَلَهُۥٓ أَجْرٌ كَرِيمٌ
2:246; 64:18; 73:21.
2:246; 64:18; 73:21.
2:246; 64:18; 73:21.
Commentary:
God regards monetary sacrifices, demanded of Muslims for their own progress and advancement, as a loan lent to Him which He promises to increase and return manifold. The sacrifices rendered by early Muslims in the cause of truth led to a comparatively much greater reward in the form of the conquest of the mightiest empires of the time.
b
2:246; 64:18; 73:21.
a
2:246; 64:18; 73:21.
4154
Commentary:
God regards monetary sacrifices, demanded of Muslims for their own progress and advancement, as a loan lent to Him which He promises to increase and return manifold. The sacrifices rendered by early Muslims in the cause of truth led to a comparatively much greater reward in the form of the conquest of the mightiest empires of the time.
d
2:246; 64:18; 73:21.
إِنَّ ٱلْمُصَّدِّقِينَ وَٱلْمُصَّدِّقَٰتِ وَأَقْرَضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَٰعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ
2:246.
2:246.
2:246; 30:40.
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
d
2:246.
b
2:246; 30:40.
4161
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
b
2:246.
تُؤْمِنُونَ بِٱللَّهِ وَرَسُولِهِۦ وَتُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
9:20, 41.
9:20, 41.
9:20, 41.
Commentary:
The reference in the verse again seems to be to the present time—the era of the Promised Messiah, in which, in the absence of religious wars, monetary sacrifice is given precedence over other forms of sacrifice. The present is the time for propagation of Islamic principles and ideals for which money, more than anything else, is urgently needed. The two verses (11, 12) equally are of general application.
a
9:20, 41.
a
9:20, 41.
4231
Commentary:
The reference in the verse again seems to be to the present time—the era of the Promised Messiah, in which, in the absence of religious wars, monetary sacrifice is given precedence over other forms of sacrifice. The present is the time for propagation of Islamic principles and ideals for which money, more than anything else, is urgently needed. The two verses (11, 12) equally are of general application.
a
9:20, 41.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُلْهِكُمْ أَمْوَٰلُكُمْ وَلَآ أَوْلَٰدُكُمْ عَن ذِكْرِ ٱللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
8:29; 24:38; 64:16; 102:2.
8:29; 24:38; 64:16; 102:2.
8:29; 24:38; 64:16; 102:2.
Commentary:
The believers have been informed in this and the next verse that God demands from them the sacrifice of their wealth and offsprings in the cause of Truth, since it is sacrifice that distinguishes true believers from the hypocrites.
c
8:29; 24:38; 64:16; 102:2.
a
8:29; 24:38; 64:16; 102:2.
4251
Commentary:
The believers have been informed in this and the next verse that God demands from them the sacrifice of their wealth and offsprings in the cause of Truth, since it is sacrifice that distinguishes true believers from the hypocrites.
a
8:29; 24:38; 64:16; 102:2.
وَأَنفِقُوا۟ مِن مَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ ٱلْمَوْتُ فَيَقُولَ رَبِّ لَوْلَآ أَخَّرْتَنِىٓ إِلَىٰٓ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّٰلِحِينَ
2:196; 9:34.
14:45.
Commentary:
The verse exhorts believers to make the best of their opportunities to serve the cause of truth with all the gifts that God had bestowed upon them, before death comes upon them i.e. before they lose the opportunity or the power to serve.
a
2:196; 9:34.
b
14:45.
b
2:196; 9:34.
c
14:45.
4252
Commentary:
The verse exhorts believers to make the best of their opportunities to serve the cause of truth with all the gifts that God had bestowed upon them, before death comes upon them i.e. before they lose the opportunity or the power to serve.
b
2:196; 9:34.
c
14:45.