Topic: Salam
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Subtopics
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا ضَرَبْتُمْ فِى سَبِيلِ ٱللَّهِ فَتَبَيَّنُوا۟ وَلَا تَقُولُوا۟ لِمَنْ أَلْقَىٰٓ إِلَيْكُمُ ٱلسَّلَٰمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ ٱللَّهُ عَلَيْكُمْ فَتَبَيَّنُوٓا۟ ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
یعنی اگر سلام کرنے پر بدظنی کرو اور اسے دھوکے باز قرار دو تو اس کے یہ معنے ہوں گے کہ آخرت پر تم دنیا کو ترجیح دیتے ہو اور چاہتے ہو کہ اسے کافر مُقَاتِل قرار دے کر اس کے اموال پر قبضہ کرلو۔
49:7.
When a people offers peace or shows a peaceful attitude towards Muslims, the latter are enjoined to respect that attitude and refrain from hostilities. Moreover, as the Muslim Community at Medina was surrounded by hostile tribes, they were enjoined to presume a person who greeted them with Islamic salutation, to be a Muslim unless proved otherwise by investigation.
That is to say, if you hold such a person to be a disbeliever without proper investigation, this would mean that you desire to kill him and take possession of his goods. Such conduct would show that you prefer worldly goods to God’s pleasure.
49:7.
Important Words:
السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.
مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).
Commentary:
This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.
The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.
The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.
d
49:7.
340
一个民族提出和平或向穆斯林表示友善态度时, 后者应该尊重那种态度, 克制敌对行动。而且, 由于麦地那的穆斯林社团在敌对部族的包围之中, 他们受到嘱咐: 凡是以伊斯兰教行礼的方式向他们招呼的人可以推定他是穆斯林, 不经过调查的证明, 不可决定他不是穆斯林。
1
یعنی اگر سلام کرنے پر بدظنی کرو اور اسے دھوکے باز قرار دو تو اس کے یہ معنے ہوں گے کہ آخرت پر تم دنیا کو ترجیح دیتے ہو اور چاہتے ہو کہ اسے کافر مُقَاتِل قرار دے کر اس کے اموال پر قبضہ کرلو۔
b
49:7.
563
Important Words:
السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.
مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).
Commentary:
This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.
The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.
The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.
a
49:7.
652
When a people offers peace or shows a peaceful attitude towards Muslims, the latter are enjoined to respect that attitude and refrain from hostilities. Moreover, as the Muslim Community at Medina was surrounded by hostile tribes, they were enjoined to presume a person who greeted them with Islamic salutation, to be a Muslim unless proved otherwise by investigation.
653
That is to say, if you hold such a person to be a disbeliever without proper investigation, this would mean that you desire to kill him and take possession of his goods. Such conduct would show that you prefer worldly goods to God’s pleasure.
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
a
2:258; 14:2; 33:44; 57:10; 65:12.
654
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤْمِنُونَ بِـَٔايَٰتِنَا فَقُلْ سَلَٰمٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۖ أَنَّهُۥ مَنْ عَمِلَ مِنكُمْ سُوٓءًۢا بِجَهَٰلَةٍ ثُمَّ تَابَ مِنۢ بَعْدِهِۦ وَأَصْلَحَ فَأَنَّهُۥ غَفُورٌ رَّحِيمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
۞ لَهُمْ دَارُ ٱلسَّلَٰمِ عِندَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُم بِمَا كَانُوا۟ يَعْمَلُونَ
10:26.
10:26.
10:26.
Commentary:
As السلام (peace) is also one of the names of God, the expression دارالسلام may also be rendered as the abode of God, i.e. the presence of God. The virtuous are thus promised the reward of God’s nearness.
d
10:26.
a
10:26.
868
Commentary:
As السلام (peace) is also one of the names of God, the expression دارالسلام may also be rendered as the abode of God, i.e. the presence of God. The virtuous are thus promised the reward of God’s nearness.
a
10:26.
وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى ٱلْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّۢا بِسِيمَىٰهُمْ ۚ وَنَادَوْا۟ أَصْحَٰبَ ٱلْجَنَّةِ أَن سَلَٰمٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
494
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
495
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
1
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
946
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
978
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
979
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
دَعْوَىٰهُمْ فِيهَا سُبْحَٰنَكَ ٱللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلَٰمٌ ۚ وَءَاخِرُ دَعْوَىٰهُمْ أَنِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
14:24; 36:59.
جنت کی رہائش کے بعد سوائے اَلْحَمْدُ لِلّٰہِ کے ان کے منہ سے کچھ نہ نکلے گا کیونکہ وہ اپنے بدلہ پر پوری طرح مطمئن ہوں گے۔ یہ بھی مراد ہے کہ مومنوں کا انجام ایسا اچھا ہوتا ہے کہ آخری نتیجہ کے وقت وہ اللہ تعالیٰ کی تعریف اور حمد ہی کرتے ہیں۔ یعنی ہمیشہ کامیاب ہوتے ہیں۔
14:24; 36:59.
The glorification of God will be spontaneous and instinctive, because in Heaven the reality of things will become manifest to men and they will realize that every work of God was based on deep wisdom. This realization will make them exclaim instinctively and spontaneously, Glory be to Thee, O Allah. The verse also indicates that the ultimate end of the believers is always happy. They give expression to their joy by proclaiming the glory of God.
14:24; 36:59.
Commentary:
The verse purports to say that on having been endowed with the rewards of Heaven and on experiencing its supreme bliss, the believers will at once cry out, Glory be to Thee, O Allah. This glorification will be spontaneous and instinctive, because in Heaven the true reality of things will become manifest to all. Even in this life a true believer praises and glorifies God whenever he sees a praiseworthy thing, the inward reality of which he does not know. He does so because he knows that no work of God is devoid of wisdom. But in Heaven, the reality of all things will become apparent to man. He will come to realize on the basis of his personal observation and experience that every work of God is founded in deep wisdom. The realization of this eternal truth will make him exclaim instinctively and involuntarily, Glory be to Thee, o Allah.
The verse proceeds to say that believers in Heaven will salute each other with the greeting of peace. In fact, all our sufferings (i.e. lack of peace) in this world are due to our ignorance of the true reality and properties of things and, as these will be disclosed to us in Heaven, we shall attain there complete and real peace, for we shall then become secure against all harm by knowing the true properties of all things and will get complete freedom from pain and suffering. Hence, after glorifying God on learning the realities of things and experiencing the complete bliss of Heaven, believers will go about exclaiming, "There is peace here, nothing but peace", for, after attaining perfect knowledge of things, they will no longer suffer by making wrong use of them.
Finally, when believers will see perfect peace reigning in Heaven and will have vented their happy feelings to one another, they will turn again to God and the conclusion of their prayer will be, "All praise be to Allah, Who has placed us in such a place of perfect bliss."
b
14:24; 36:59.
1
جنت کی رہائش کے بعد سوائے اَلْحَمْدُ لِلّٰہِ کے ان کے منہ سے کچھ نہ نکلے گا کیونکہ وہ اپنے بدلہ پر پوری طرح مطمئن ہوں گے۔ یہ بھی مراد ہے کہ مومنوں کا انجام ایسا اچھا ہوتا ہے کہ آخری نتیجہ کے وقت وہ اللہ تعالیٰ کی تعریف اور حمد ہی کرتے ہیں۔ یعنی ہمیشہ کامیاب ہوتے ہیں۔
a
14:24; 36:59.
1286
Commentary:
The verse purports to say that on having been endowed with the rewards of Heaven and on experiencing its supreme bliss, the believers will at once cry out, Glory be to Thee, O Allah. This glorification will be spontaneous and instinctive, because in Heaven the true reality of things will become manifest to all. Even in this life a true believer praises and glorifies God whenever he sees a praiseworthy thing, the inward reality of which he does not know. He does so because he knows that no work of God is devoid of wisdom. But in Heaven, the reality of all things will become apparent to man. He will come to realize on the basis of his personal observation and experience that every work of God is founded in deep wisdom. The realization of this eternal truth will make him exclaim instinctively and involuntarily, Glory be to Thee, o Allah.
The verse proceeds to say that believers in Heaven will salute each other with the greeting of peace. In fact, all our sufferings (i.e. lack of peace) in this world are due to our ignorance of the true reality and properties of things and, as these will be disclosed to us in Heaven, we shall attain there complete and real peace, for we shall then become secure against all harm by knowing the true properties of all things and will get complete freedom from pain and suffering. Hence, after glorifying God on learning the realities of things and experiencing the complete bliss of Heaven, believers will go about exclaiming, "There is peace here, nothing but peace", for, after attaining perfect knowledge of things, they will no longer suffer by making wrong use of them.
Finally, when believers will see perfect peace reigning in Heaven and will have vented their happy feelings to one another, they will turn again to God and the conclusion of their prayer will be, "All praise be to Allah, Who has placed us in such a place of perfect bliss."
a
14:24; 36:59.
1241
The glorification of God will be spontaneous and instinctive, because in Heaven the reality of things will become manifest to men and they will realize that every work of God was based on deep wisdom. This realization will make them exclaim instinctively and spontaneously, Glory be to Thee, O Allah. The verse also indicates that the ultimate end of the believers is always happy. They give expression to their joy by proclaiming the glory of God.
وَٱللَّهُ يَدْعُوٓا۟ إِلَىٰ دَارِ ٱلسَّلَٰمِ وَيَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
6:128.
6:128.
Important Words:
سلام (peace) is the noun-infinitive from سلم which means, he was or became safe or secure; he escaped; he was or became free. They say سلم من الافات او العیب i.e. he became safe, secure or free from evils of any kind or from fault, defect, imperfection, blemish or vice. سلام therefore means, safety, security, immunity or freedom from faults or from defects, imperfections, blemishes or vices; or simply safety, security, immunity or freedom; peace; obedience; Heaven. It is also one of the names of God (Lane & Aqrab). See also 2:209 & 3:20.
Commentary:
As shown under Important Words, the word سلام means, peace, obedience, Heaven and God. Therefore the words, Allah calls to the abode of peace, will mean also that (1) God lays down obedience as a characteristic of believers; and (2) God makes believers heirs to the blessings of Heaven; and (3) God places true believers in a position from where they see God face to face.
The words, and guides whom He pleases to the straight path, here mean that there is a special class of people whom God attracts to Himself by the shortest route because a "straight path" is necessarily the shortest. This class comprises the Prophets and other chosen ones of God.
e
6:128.
a
6:128.
1301
Important Words:
سلام (peace) is the noun-infinitive from سلم which means, he was or became safe or secure; he escaped; he was or became free. They say سلم من الافات او العیب i.e. he became safe, secure or free from evils of any kind or from fault, defect, imperfection, blemish or vice. سلام therefore means, safety, security, immunity or freedom from faults or from defects, imperfections, blemishes or vices; or simply safety, security, immunity or freedom; peace; obedience; Heaven. It is also one of the names of God (Lane & Aqrab). See also 2:209 & 3:20.
Commentary:
As shown under Important Words, the word سلام means, peace, obedience, Heaven and God. Therefore the words, Allah calls to the abode of peace, will mean also that (1) God lays down obedience as a characteristic of believers; and (2) God makes believers heirs to the blessings of Heaven; and (3) God places true believers in a position from where they see God face to face.
The words, and guides whom He pleases to the straight path, here mean that there is a special class of people whom God attracts to Himself by the shortest route because a "straight path" is necessarily the shortest. This class comprises the Prophets and other chosen ones of God.
c
6:128.
1253
Salam means, safety, security; immunity or freedom from faults or defects, imperfections, blemishes or vice; or it means peace; obedience; Heaven. Salam is also one of the names of God (Lane).
وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوا۟ سَلَٰمًا ۖ قَالَ سَلَٰمٌ ۖ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ
15:52; 51:25.
15:53; 51:26.
谁是 “使者” 这个问题上存在着许多不同意见。有些人认为他们是人, 另一些人认为他们是天使。前一种意见看来更合情理。伊布拉欣和鲁特两个都是外地人。安拉很可能命令该地几个虔诚的人在他的民族遭受灾难之前把鲁特带去一个安全的地方。也应该记得, 这些 ‘使者’ 并不是来作第一次关於惩罚的警告的。鲁特的民族已经受到过惩罚的警告(15:65)。‘使者’只是来通知他, 警告过的那个惩罚的约定时刻已经到来。
伊布拉欣的真名叫阿布拉姆 (اَبْرَامْ, Abram,)。在伊司马仪出生以后, 按照安拉亲自的命令, 他开始被称为阿布拉哈姆 (اَبْرَهَامْ, Abraham), 意为 ‘大众之父’ 或 ‘许多民族之父’。他的后裔的一个支系, 以色列人, 生活在迦南; 而另外一个支系, 伊司马仪人, 生活在阿拉伯。
جو آنے والے تھے انہوں نے سَلَامًا کہا تھا۔ جو جملہ فعلیہ اور عارضی دعا کو ظاہر کرتا ہے۔ حضرت ابراہیمؑ نے سَلَا مٌ کہا۔ جو جملہ اسمیّہ ہے اور مستقل دعا پر دلالت کرتا ہے۔ اس میں آنے والے لوگوں اور ابراہیمؑ کے ایمان کا درجہ بیان کیا گیا ہے۔
15:52; 51:25.
15:53; 51:26.
There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived.
Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia.
15:52; 51:25.
15:53; 51:26.
Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them.
d
15:52; 51:25.
e
15:53; 51:26.
619
谁是 “使者” 这个问题上存在着许多不同意见。有些人认为他们是人, 另一些人认为他们是天使。前一种意见看来更合情理。伊布拉欣和鲁特两个都是外地人。安拉很可能命令该地几个虔诚的人在他的民族遭受灾难之前把鲁特带去一个安全的地方。也应该记得, 这些 ‘使者’ 并不是来作第一次关於惩罚的警告的。鲁特的民族已经受到过惩罚的警告(15:65)。‘使者’只是来通知他, 警告过的那个惩罚的约定时刻已经到来。
620
伊布拉欣的真名叫阿布拉姆 (اَبْرَامْ, Abram,)。在伊司马仪出生以后, 按照安拉亲自的命令, 他开始被称为阿布拉哈姆 (اَبْرَهَامْ, Abraham), 意为 ‘大众之父’ 或 ‘许多民族之父’。他的后裔的一个支系, 以色列人, 生活在迦南; 而另外一个支系, 伊司马仪人, 生活在阿拉伯。
2
جو آنے والے تھے انہوں نے سَلَامًا کہا تھا۔ جو جملہ فعلیہ اور عارضی دعا کو ظاہر کرتا ہے۔ حضرت ابراہیمؑ نے سَلَا مٌ کہا۔ جو جملہ اسمیّہ ہے اور مستقل دعا پر دلالت کرتا ہے۔ اس میں آنے والے لوگوں اور ابراہیمؑ کے ایمان کا درجہ بیان کیا گیا ہے۔
b
15:52; 51:25.
c
15:53; 51:26.
1450
Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them.
b
15:52; 51:25.
c
15:53; 51:26.
1330
There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived.
1331
Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia.
سَلَٰمٌ عَلَيْكُم بِمَا صَبَرْتُمْ ۚ فَنِعْمَ عُقْبَى ٱلدَّارِ
39:74.
39:74.
39:74.
Commentary:
The entering of the angels through every gate, referred to in the preceding verse, signifies that the angels will tell the inmates of Paradise that the latter had entered it through a particular gate on account of a particular good deed done by them and that their different virtues had been represented to them as different gates. By saying, Peace be unto you, as used in the present verse, the angels will remind believers that, as they practised every kind of virtue, they will enjoy every kind and form of peace from every side, the word سلام (peace) being repeated at every gate of Paradise separately.
The construction of the expression سلام علیکم (peace be unto you) is also intended to signify that the bliss of Paradise will be abiding and permanent because believers were "steadfast" i.e. displayed patience constantly and in all circumstances. The verse, therefore, purports to say to believers: "You stuck to virtue as long as you lived, thus you can rightly be regarded as having performed your duty. It was not in your power to avoid death. You adhered to virtue as long as it was in your power to do so. When, therefore, the hand of death put a stop to your good deeds, it became incumbent on God to grant you perpetual peace and everlasting bliss even as you would have ever continued on the path of virtue if you had lived." The verse thus contains an effective answer to the objection, "How can deeds of limited duration win unlimited reward?"
The verse also shows that those who lose heart under trials are not deserving of Paradise. Only those are deserving who maintain their connection with God in all circumstances and persevere in the doing of good deeds till the very end. See also v. 23.
e
39:74.
b
39:74.
1636
Commentary:
The entering of the angels through every gate, referred to in the preceding verse, signifies that the angels will tell the inmates of Paradise that the latter had entered it through a particular gate on account of a particular good deed done by them and that their different virtues had been represented to them as different gates. By saying, Peace be unto you, as used in the present verse, the angels will remind believers that, as they practised every kind of virtue, they will enjoy every kind and form of peace from every side, the word سلام (peace) being repeated at every gate of Paradise separately.
The construction of the expression سلام علیکم (peace be unto you) is also intended to signify that the bliss of Paradise will be abiding and permanent because believers were "steadfast" i.e. displayed patience constantly and in all circumstances. The verse, therefore, purports to say to believers: "You stuck to virtue as long as you lived, thus you can rightly be regarded as having performed your duty. It was not in your power to avoid death. You adhered to virtue as long as it was in your power to do so. When, therefore, the hand of death put a stop to your good deeds, it became incumbent on God to grant you perpetual peace and everlasting bliss even as you would have ever continued on the path of virtue if you had lived." The verse thus contains an effective answer to the objection, "How can deeds of limited duration win unlimited reward?"
The verse also shows that those who lose heart under trials are not deserving of Paradise. Only those are deserving who maintain their connection with God in all circumstances and persevere in the doing of good deeds till the very end. See also v. 23.
c
39:74.
وَأُدْخِلَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ ۖ تَحِيَّتُهُمْ فِيهَا سَلَٰمٌ
15:43; 16:100; 17:66.
10:11; 15:47; 36:59; 50:35.
Important Words:
اذن (command) means, permission; knowledge; will; command, etc. (Aqrab & Taj). See also 2:280.
تحیة (greeting) means, prayer for peace and for long or everlasting life; greeting with such prayer; peace and good and long life; security from all evils. When used about God the word التحیةsignifies الاکرام والاحسانi.e. bestowal of honour and favours by God (Aqrab & Lane). See also 4:87.
Commentary:
Deriving their authority from the words, by the command of their Lord, commentators have generally held the view that man’s going to Heaven depends not on his own good actions but upon the grace of God. This is not a wrong inference, for even the Holy Prophet is reported to have once expressed the same view. To an enquiry of ‘A’ishah whether even in his case good actions would not establish the right of salvation, the Holy Prophet is reported to have replied that even his salvation depended on the grace of God (Bukhari, Kitabut-Tafsir). In fact, the reason why people will go to Heaven, not by dint of their good works, but through the grace of God, is that all the faculties and powers by means of which they are able to perform good works are the free gift of God; hence it is from the grace of God that men’s good works proceed, and therefore whatever they get as a reward of their good works they receive as a favour from God and not as something earned or acquired.
The verse, however, possesses another meaning also. A true believer really needs and seeks after no Paradise; the only desire of his heart is to win God’s pleasure and His nearness. So if he is placed in Paradise, that will be only in obedience to God’s command and His wish. This interpretation is supported by a saying of the Holy Prophet. He is reported to have said that the doers of good works are divided into three classes. Some of them do good works with a desire to enter Heaven, while others do so in order to escape the punishment of Hell. But there is yet another class of people whose good works proceed wholly and solely from a desire to win the pleasure of God, their Lord and Master (Kathir, v. 5, p. 122). For these fortunate lovers of their Creator, Paradise will be but an additional thing and not the object and goal of their life.
The words, Their greeting therein will be "peace," may mean: (a) that they will greet each other with the salutation of "Peace be on you"; or (b) that they will have their perfect peace and be safe from all harm and injury against one another; and (c) that their best gift in Heaven will be "Peace" i.e. they will receive the special favours of God and the angels will stimulate into action all their inherent and latent powers for good.
a
10:10; 22:24.
b
10:11; 15:47; 36:59; 50:35.
a
15:43; 16:100; 17:66.
b
10:11; 15:47; 36:59; 50:35.
1678
Important Words:
اذن (command) means, permission; knowledge; will; command, etc. (Aqrab & Taj). See also 2:280.
تحیة (greeting) means, prayer for peace and for long or everlasting life; greeting with such prayer; peace and good and long life; security from all evils. When used about God the word التحیةsignifies الاکرام والاحسانi.e. bestowal of honour and favours by God (Aqrab & Lane). See also 4:87.
Commentary:
Deriving their authority from the words, by the command of their Lord, commentators have generally held the view that man’s going to Heaven depends not on his own good actions but upon the grace of God. This is not a wrong inference, for even the Holy Prophet is reported to have once expressed the same view. To an enquiry of ‘A’ishah whether even in his case good actions would not establish the right of salvation, the Holy Prophet is reported to have replied that even his salvation depended on the grace of God (Bukhari, Kitabut-Tafsir). In fact, the reason why people will go to Heaven, not by dint of their good works, but through the grace of God, is that all the faculties and powers by means of which they are able to perform good works are the free gift of God; hence it is from the grace of God that men’s good works proceed, and therefore whatever they get as a reward of their good works they receive as a favour from God and not as something earned or acquired.
The verse, however, possesses another meaning also. A true believer really needs and seeks after no Paradise; the only desire of his heart is to win God’s pleasure and His nearness. So if he is placed in Paradise, that will be only in obedience to God’s command and His wish. This interpretation is supported by a saying of the Holy Prophet. He is reported to have said that the doers of good works are divided into three classes. Some of them do good works with a desire to enter Heaven, while others do so in order to escape the punishment of Hell. But there is yet another class of people whose good works proceed wholly and solely from a desire to win the pleasure of God, their Lord and Master (Kathir, v. 5, p. 122). For these fortunate lovers of their Creator, Paradise will be but an additional thing and not the object and goal of their life.
The words, Their greeting therein will be "peace," may mean: (a) that they will greet each other with the salutation of "Peace be on you"; or (b) that they will have their perfect peace and be safe from all harm and injury against one another; and (c) that their best gift in Heaven will be "Peace" i.e. they will receive the special favours of God and the angels will stimulate into action all their inherent and latent powers for good.
b
10:10; 22:24.
c
10:11; 15:47; 36:59; 50:35.
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَعُيُونٍ
51:16; 52:18; 68:35; 77:42; 78:33.
51:16; 52:18; 68:35; 77:42; 78:33.
51:16; 52:18; 68:35; 77:42; 78:32.
Commentary:
The verse means to say that whereas, as stated in the preceding verses, the followers of Satan on account of their rejection of the DivineMessage will be cast into Hell, which means that in the next life a feeling of intense frustration and grief over lost opportunities will eat into their hearts and they will be given the punishment of burning fire, the believers will bask in the sunshine of God’s favour and will be under the shadow of divine gardens, and fountains of divine knowledge will flow from their breasts.
a
51:16; 52:18; 68:35; 77:42; 78:33.
a
51:16; 52:18; 68:35; 77:42; 78:32.
1749
Commentary:
The verse means to say that whereas, as stated in the preceding verses, the followers of Satan on account of their rejection of the DivineMessage will be cast into Hell, which means that in the next life a feeling of intense frustration and grief over lost opportunities will eat into their hearts and they will be given the punishment of burning fire, the believers will bask in the sunshine of God’s favour and will be under the shadow of divine gardens, and fountains of divine knowledge will flow from their breasts.
b
51:16; 52:18; 68:35; 77:42; 78:33.
ٱدْخُلُوهَا بِسَلَٰمٍ ءَامِنِينَ
The words "peace" and "security" signify, respectively, freedom from internal anxieties that eat into the heart of a person and from external pain and punishment.
Commentary:
The words, Enter therein with peace in safety, seem to have been spoken to believers by angels. Just as angels encourage believers with the message of good cheer and divine pleasure in this life (10:65) they will come forward to convey the same message to them in the life to come.
The words "peace" and "security" signify, respectively, freedom from internal anxieties that eat into the heart of a person and from external pain and punishment.
The word سلام (peace) also points to the permanent promise held out to believers, and expressed in the clause سلام قولا من رب الرحیم 'Peace'—a message from your Lord, the Merciful (36:59).
The verse also shows that so long as the greeting of "peace" does not reach a man from God, he can enjoy no security. The verse further implies that in spite of the challenge of Satan that he would mislead believers (v. 40), the latter will not fail to enter the eternal abode of bliss.
1750
Commentary:
The words, Enter therein with peace in safety, seem to have been spoken to believers by angels. Just as angels encourage believers with the message of good cheer and divine pleasure in this life (10:65) they will come forward to convey the same message to them in the life to come.
The words "peace" and "security" signify, respectively, freedom from internal anxieties that eat into the heart of a person and from external pain and punishment.
The word سلام (peace) also points to the permanent promise held out to believers, and expressed in the clause سلام قولا من رب الرحیم 'Peace'—a message from your Lord, the Merciful (36:59).
The verse also shows that so long as the greeting of "peace" does not reach a man from God, he can enjoy no security. The verse further implies that in spite of the challenge of Satan that he would mislead believers (v. 40), the latter will not fail to enter the eternal abode of bliss.
1502
The words "peace" and "security" signify, respectively, freedom from internal anxieties that eat into the heart of a person and from external pain and punishment.
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَٰمٌ عَلَيْكُمُ ٱدْخُلُوا۟ ٱلْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ
10:11; 13:25; 36:59; 39:74.
10:11; 13:25; 36:59; 39:74.
10:11; 13:25; 36:59; 39:74.
Commentary:
It may be noted here that whereas, as mentioned in verse 29, disbelievers will be the first to make overtures of submission at the appearance of the angels of death, in the case of the righteous it is the angels themselves who will receive them with the salutation of peace.
a
10:11; 13:25; 36:59; 39:74.
a
10:11; 13:25; 36:59; 39:74.
1834
Commentary:
It may be noted here that whereas, as mentioned in verse 29, disbelievers will be the first to make overtures of submission at the appearance of the angels of death, in the case of the righteous it is the angels themselves who will receive them with the salutation of peace.
e
10:11; 13:25; 36:59; 39:74.
وَسَلَٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا
19:34.
伊斯兰教在开始的几个世纪中发展得很快。大批的人从各种其他宗教--------特别是从基督教--------加入到它的行列中来。这些人带来了有关伊撒的种种错误信念。由于他们过去没有充分吸收伊斯兰教义的真正精神, 他们的错误想法和信念随之而逐渐进入穆斯林的宗教文献, 其结果是这些想法和信念最后成为穆斯林所信仰的一部分。所有这些虚构的信念都给予伊撒一种超人的性格--------大大地高于人类水平的性格。«古兰经» 在本章中力图去掉的就是有关伊撒的这些愚蠢的信念。用亚合亚 (施洗者约翰) 与伊撒之间形成对比的方法, 这一章和 «伊姆兰的家属章» 意欲讲清, 伊撒并没有比安拉派遣的其他先知具有什么卓著之处。见《古兰经》的 «大版本的注释本» 1565页。
اسی سورۃ کی آیت۳۴ میں مسیح علیہ السلام کی نسبت آتا ہے کہ جب میں پیدا ہوا‘ تب بھی مجھ پر سلامتی تھی اور جب میں مروں گا تب بھی مجھ پر سلامتی ہوگی۔ مسیحی اس سے مسیحؑ کی فضیلت نکالتے ہیں اور یہ نہیں دیکھتے کہ حضرت یحیٰیؑؑ کے متعلق یہی بات خداتعالیٰ نے حضرت زکریاؑ سے کہی تھی۔ پس اگر یہ فضیلت ہے تو اس سے یحیٰیؑ کی فضیلت مسیحؑ پر ثابت ہوتی ہے۔
19:34.
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity—entered its fold. They brought with them their erroneous beliefs about Jesus. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that subsequently they came to form part of Muslim beliefs. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Qur’an seeks to demolish in the present Surah. By instituting a comparison between Yahya and Jesus, this Surah and the Surah Al-e-‘Imran mean to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. See "The Larger Edition of the Commentary," pp. 1565.
19:34.
Commentary:
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity, entered its fold. They brought with them some very erroneous beliefs about Jesus Christ. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that they came to form part of the beliefs of Muslims. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Quran seeks to demolish in the present Surah. By instituting a comparison between Yahya, who was a Prophet of an ordinary spiritual stature, and Jesus, it means to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. We give below some of the spiritual qualities and characteristics of both these Prophets as given in the Quran to establish the above fact.
About Jesus it is said that:
1. He was a Prophet of God (3:50).
2. He was of the righteous (3:47).
3. God taught him the Book and the wisdom (3:49).
4. He talked to people as a child i.e. in rather early age (3:47).
5. He was granted nearness to God (3:46).
6. He was kind and dutiful to his mother (19:33).
7. He was kind of heart and compassionate (5:119).
8. He was not haughty and unblessed (19:33).
9. He was blessed by God and was strengthened with the Spirit of Holiness (2:254; 19:32).
10. Divine peace enveloped him (19:34).
11. His name Messiah was given to him by God (3:46).
About Yahya it is said that:
1. He was a Prophet (3:40).
2. He was noble, chaste and a Prophet from among the righteous (3:40).
3. God gave him the Book and granted him wisdom (19:13).
4. God gave him wisdom while yet a child (19:13).
5. God was well pleased with him (19:7).
6. He was kind and dutiful to his parents (19:15).
7. He was kind-hearted, pure and pious (19:14).
8. He was not haughty and rebellious (19:15).
9. God was pleased with him and he was unequalled in some respects (19:7-8).
10. Divine peace enveloped him (19:16).
11. His name Yahya was given to him by God (19:8).
By instituting this comparison we should not be understood to mean that Jesus and John were of absolutely equal spiritual standing and there was nothing to distinguish one from the other. Jesus did indeed possess a higher spiritual status than John. What the Quran wants to make clear is the fact that there was nothing in Jesus which should raise him to the pedestal of Divinity. He was no doubt a great Prophet of God and was immune from sin but so were all other Divine Messengers, John being one of them. About him Jesus says: "For I say unto you, among those that are born of woman there is not a greater prophet than John, the Baptist" (Luke 7:28).
The verse should not be understood to signify that Prophet Yahya was not murdered but died a natural death, a view mistakenly held in certain quarters, because it runs counter to an established fact of history. The words "peace was on him" used in the verse seem to have given rise to this manifestly wrong view but they lend no support to it. The word "peace" has not been used in a physical but a spiritual sense. In fact the verse refers to three periods or states of man’s life. The first state begins with his birth and ends with his death. The second state which is called برزخ (Barzakh), literally meaning 'the period of earning merit or demerit is over', commences with death and continues till doom. The third state has been called "The Day of Resurrection" in the Quran. It is the day of the complete manifestation of God’s glory. It is these three states or periods of man’s existence to which the present verse refers and in all of which, it says, Yahya will enjoy spiritual peace.
b
19:34.
798
伊斯兰教在开始的几个世纪中发展得很快。大批的人从各种其他宗教--------特别是从基督教--------加入到它的行列中来。这些人带来了有关伊撒的种种错误信念。由于他们过去没有充分吸收伊斯兰教义的真正精神, 他们的错误想法和信念随之而逐渐进入穆斯林的宗教文献, 其结果是这些想法和信念最后成为穆斯林所信仰的一部分。所有这些虚构的信念都给予伊撒一种超人的性格--------大大地高于人类水平的性格。«古兰经» 在本章中力图去掉的就是有关伊撒的这些愚蠢的信念。用亚合亚 (施洗者约翰) 与伊撒之间形成对比的方法, 这一章和 «伊姆兰的家属章» 意欲讲清, 伊撒并没有比安拉派遣的其他先知具有什么卓著之处。见《古兰经》的 «大版本的注释本» 1565页。
1
اسی سورۃ کی آیت۳۴ میں مسیح علیہ السلام کی نسبت آتا ہے کہ جب میں پیدا ہوا‘ تب بھی مجھ پر سلامتی تھی اور جب میں مروں گا تب بھی مجھ پر سلامتی ہوگی۔ مسیحی اس سے مسیحؑ کی فضیلت نکالتے ہیں اور یہ نہیں دیکھتے کہ حضرت یحیٰیؑؑ کے متعلق یہی بات خداتعالیٰ نے حضرت زکریاؑ سے کہی تھی۔ پس اگر یہ فضیلت ہے تو اس سے یحیٰیؑ کی فضیلت مسیحؑ پر ثابت ہوتی ہے۔
a
19:34.
2160
Commentary:
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity, entered its fold. They brought with them some very erroneous beliefs about Jesus Christ. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that they came to form part of the beliefs of Muslims. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Quran seeks to demolish in the present Surah. By instituting a comparison between Yahya, who was a Prophet of an ordinary spiritual stature, and Jesus, it means to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. We give below some of the spiritual qualities and characteristics of both these Prophets as given in the Quran to establish the above fact.
About Jesus it is said that:
1. He was a Prophet of God (3:50).
2. He was of the righteous (3:47).
3. God taught him the Book and the wisdom (3:49).
4. He talked to people as a child i.e. in rather early age (3:47).
5. He was granted nearness to God (3:46).
6. He was kind and dutiful to his mother (19:33).
7. He was kind of heart and compassionate (5:119).
8. He was not haughty and unblessed (19:33).
9. He was blessed by God and was strengthened with the Spirit of Holiness (2:254; 19:32).
10. Divine peace enveloped him (19:34).
11. His name Messiah was given to him by God (3:46).
About Yahya it is said that:
1. He was a Prophet (3:40).
2. He was noble, chaste and a Prophet from among the righteous (3:40).
3. God gave him the Book and granted him wisdom (19:13).
4. God gave him wisdom while yet a child (19:13).
5. God was well pleased with him (19:7).
6. He was kind and dutiful to his parents (19:15).
7. He was kind-hearted, pure and pious (19:14).
8. He was not haughty and rebellious (19:15).
9. God was pleased with him and he was unequalled in some respects (19:7-8).
10. Divine peace enveloped him (19:16).
11. His name Yahya was given to him by God (19:8).
By instituting this comparison we should not be understood to mean that Jesus and John were of absolutely equal spiritual standing and there was nothing to distinguish one from the other. Jesus did indeed possess a higher spiritual status than John. What the Quran wants to make clear is the fact that there was nothing in Jesus which should raise him to the pedestal of Divinity. He was no doubt a great Prophet of God and was immune from sin but so were all other Divine Messengers, John being one of them. About him Jesus says: "For I say unto you, among those that are born of woman there is not a greater prophet than John, the Baptist" (Luke 7:28).
The verse should not be understood to signify that Prophet Yahya was not murdered but died a natural death, a view mistakenly held in certain quarters, because it runs counter to an established fact of history. The words "peace was on him" used in the verse seem to have given rise to this manifestly wrong view but they lend no support to it. The word "peace" has not been used in a physical but a spiritual sense. In fact the verse refers to three periods or states of man’s life. The first state begins with his birth and ends with his death. The second state which is called برزخ (Barzakh), literally meaning 'the period of earning merit or demerit is over', commences with death and continues till doom. The third state has been called "The Day of Resurrection" in the Quran. It is the day of the complete manifestation of God’s glory. It is these three states or periods of man’s existence to which the present verse refers and in all of which, it says, Yahya will enjoy spiritual peace.
d
19:34.
1746
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity—entered its fold. They brought with them their erroneous beliefs about Jesus. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that subsequently they came to form part of Muslim beliefs. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Qur’an seeks to demolish in the present Surah. By instituting a comparison between Yahya and Jesus, this Surah and the Surah Al-e-‘Imran mean to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. See "The Larger Edition of the Commentary," pp. 1565.
وَٱلسَّلَٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا
19:16.
19:16.
19:16.
Commentary:
The words, and peace there will be on me the day I shall die, show that Jesus did not die on the cross, for death on the cross, according to the Bible, is an accursed death (Deut. 21:23; Gal. 3:13). It cannot be said about a person who died an accursed death that he died a blessed and peaceful death. But the mere fact of a person being put on the cross or meeting a violent end does not conflict with the idea of peace and blessedness to which this verse refers. It is an accepted fact of history that the Prophet Yahya was murdered while in jail but the words "peace was on him the day he died" have also been used about him in v. 16 above. So these words have been used about Jesus and Yahya to show that both these Prophets succeeded in their missions, and a person who succeeds in his mission and whose work is carried on after his death and who is remembered with love and respect cannot be said to have suffered death or to have been deprived of "peace". Jesus has left behind him a large community of followers and Yahya’s name is remembered with love and respect. Thus both Jesus and Yahya died a blessed death and enjoy everlasting peace.
The words, peace was on me the day I was born may also be understood as containing a hint that the birth of Jesus was out of the ordinary. These words have also been used about Yahya in verse 16 above because his birth, too, took place in extraordinary circumstances. He was born when his father had reached an extremely old age and his mother was barren.
The expression, the day I shall be raised up to life again, may also imply: "The day when I shall be raised again in the form of another Prophet who will testify to my truth." The implied reference may be to the Holy Prophet who bore witness to the truth of Jesus.
b
19:16.
a
19:16.
2178
Commentary:
The words, and peace there will be on me the day I shall die, show that Jesus did not die on the cross, for death on the cross, according to the Bible, is an accursed death (Deut. 21:23; Gal. 3:13). It cannot be said about a person who died an accursed death that he died a blessed and peaceful death. But the mere fact of a person being put on the cross or meeting a violent end does not conflict with the idea of peace and blessedness to which this verse refers. It is an accepted fact of history that the Prophet Yahya was murdered while in jail but the words "peace was on him the day he died" have also been used about him in v. 16 above. So these words have been used about Jesus and Yahya to show that both these Prophets succeeded in their missions, and a person who succeeds in his mission and whose work is carried on after his death and who is remembered with love and respect cannot be said to have suffered death or to have been deprived of "peace". Jesus has left behind him a large community of followers and Yahya’s name is remembered with love and respect. Thus both Jesus and Yahya died a blessed death and enjoy everlasting peace.
The words, peace was on me the day I was born may also be understood as containing a hint that the birth of Jesus was out of the ordinary. These words have also been used about Yahya in verse 16 above because his birth, too, took place in extraordinary circumstances. He was born when his father had reached an extremely old age and his mother was barren.
The expression, the day I shall be raised up to life again, may also imply: "The day when I shall be raised again in the form of another Prophet who will testify to my truth." The implied reference may be to the Holy Prophet who bore witness to the truth of Jesus.
b
19:16.
قَالَ سَلَٰمٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ ۖ إِنَّهُۥ كَانَ بِى حَفِيًّا
9:114; 26:87; 60:5.
9:114; 26:87; 60:5.
9:114; 26:87; 60:5.
Important Words:
حفیا (gracious) is derived from حفی (hafiya).They say حفا فلاناً i.e. he gave such a one. حفاہ من الشیء means, he refused to give him the thing. حفی به means, he honoured him; he showed him much honour and kindness and affection and regard for his circumstances; he behaved towards him with benevolence and solicitude and manifested joy. حفی عنه means, he asked or inquired much respecting him or it. حفی means, kind; gracious; affectionate; having much regard for another person’s circumstances; going to the utmost in asking or inquiring etc. (Lane & Aqrab). See also 7:188.
d
9:114; 26:87; 60:5.
a
9:114; 26:87; 60:5.
2190
Important Words:
حفیا (gracious) is derived from حفی (hafiya).They say حفا فلاناً i.e. he gave such a one. حفاہ من الشیء means, he refused to give him the thing. حفی به means, he honoured him; he showed him much honour and kindness and affection and regard for his circumstances; he behaved towards him with benevolence and solicitude and manifested joy. حفی عنه means, he asked or inquired much respecting him or it. حفی means, kind; gracious; affectionate; having much regard for another person’s circumstances; going to the utmost in asking or inquiring etc. (Lane & Aqrab). See also 7:188.
a
9:114; 26:87; 60:5.
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَٰمًا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
f
52:24; 56:26; 78:36.
a
52:24; 56:26; 78:36.
2204
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
b
52:24; 56:26; 78:36.
فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَٰكَ بِـَٔايَةٍ مِّن رَّبِّكَ ۖ وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلْهُدَىٰٓ
Commentary:
"A Great Sign" in this verse may be taken as referring to the whole teaching or message of Moses because he had already shown two Signs to Pharaoh—the Sign of the rod and of the white hand, and not one. The word الھدی i.e. "guidance" also seems to support the above significance of "a Sign." Thus آیة signifies the whole teaching of Moses and not a particular part of it or one or two of his miracles. Or the word may refer to the promise of peace and security which God had given to Moses and of Divine punishment with which Pharaoh had been threatened.
2269
Commentary:
"A Great Sign" in this verse may be taken as referring to the whole teaching or message of Moses because he had already shown two Signs to Pharaoh—the Sign of the rod and of the white hand, and not one. The word الھدی i.e. "guidance" also seems to support the above significance of "a Sign." Thus آیة signifies the whole teaching of Moses and not a particular part of it or one or two of his miracles. Or the word may refer to the promise of peace and security which God had given to Moses and of Divine punishment with which Pharaoh had been threatened.