Topic: Cause Of
View Aspects
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ ۚ فَحَسْبُهُۥ جَهَنَّمُ ۚ وَلَبِئْسَ ٱلْمِهَادُ
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
All his efforts are directed towards injuring the interests of other people and furthering his own.
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
2
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
213
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
245
All his efforts are directed towards injuring the interests of other people and furthering his own.
246
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
247
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُو۟لَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
6:55; 16:120; 24:6.
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
6:55; 16:120; 24:6.
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
6:55; 16:120; 24:6.
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
319
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
320
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
a
6:55; 16:120; 24:6.
498
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
578
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
579
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا۟ ٱلسُّوٓءَ بِجَهَٰلَةٍ ثُمَّ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
4:18; 6:55.
Jahalah means, both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification for punishing a person who does not possess knowledge of a commandment for the non-observance of which he is being punished.
4:18; 6:55.
Commentary:
The preceding verse said that Jews were punished for their disobedience. The present verse says if even now they repent and reform themselves, God will forgive them their past sins and once again shower upon them spiritual blessings of which they had become deprived on account of their disobedience. The expression بجھالة means both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification in punishing a person who does not possess knowledge of a commandment for the non-observance of which he is punished. The verse means to say that the Jews possessed requisite knowledge of the commandments which they were expected to observe but they broke those commandments not because of lack of knowledge, but because they did not fear God and were devoid of spiritual realization. This shows that the possession of both knowledge and spiritual realization is essential, for knowledge alone is no great help.
It may also be mentioned here that جھالة (ignorance) is of two kinds, viz. (a) permanent ignorance, the victim of which rushes headlong into sin and derives a sort of pleasure in indulging in it; such a one is completely
devoid of Divine realization; and (b) temporary ignorance, when his lapses are due to a temporary loss of true and living faith and to his realization being defective. See also 4:18, & 6:55.
d
4:18; 6:55.
691
جَهَالَة (Jahalah) 意为既缺乏知识又缺乏精神认识。此处指的是第二种意思, 因为一个没有经律知识的人, 却为不遵守纪律而受到惩罚是不公正的。
b
4:18; 6:55.
1920
Commentary:
The preceding verse said that Jews were punished for their disobedience. The present verse says if even now they repent and reform themselves, God will forgive them their past sins and once again shower upon them spiritual blessings of which they had become deprived on account of their disobedience. The expression بجھالة means both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification in punishing a person who does not possess knowledge of a commandment for the non-observance of which he is punished. The verse means to say that the Jews possessed requisite knowledge of the commandments which they were expected to observe but they broke those commandments not because of lack of knowledge, but because they did not fear God and were devoid of spiritual realization. This shows that the possession of both knowledge and spiritual realization is essential, for knowledge alone is no great help.
It may also be mentioned here that جھالة (ignorance) is of two kinds, viz. (a) permanent ignorance, the victim of which rushes headlong into sin and derives a sort of pleasure in indulging in it; such a one is completely
devoid of Divine realization; and (b) temporary ignorance, when his lapses are due to a temporary loss of true and living faith and to his realization being defective. See also 4:18, & 6:55.
d
4:18; 6:55.
1585
Jahalah means, both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification for punishing a person who does not possess knowledge of a commandment for the non-observance of which he is being punished.
وَذَٰلِكُمْ ظَنُّكُمُ ٱلَّذِى ظَنَنتُم بِرَبِّكُمْ أَرْدَىٰكُمْ فَأَصْبَحْتُم مِّنَ ٱلْخَٰسِرِينَ
事实上所有的罪过都是缺乏对安拉活的信仰的结果。
In fact, all sins are the result of lack of a living faith in God.
Commentary:
In fact, all sins are the result of lack of a living faith in God.
1185
事实上所有的罪过都是缺乏对安拉活的信仰的结果。
3575
Commentary:
In fact, all sins are the result of lack of a living faith in God.
2630
In fact, all sins are the result of lack of a living faith in God.
وَكَانُوا۟ يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ
37:18.
17:50; 23:83; 37:17; 56:48.
Denial of Resurrection and the Hereafter, whether by word of mouth or conduct, is at the root of all sin and crime in the world. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in the Life after death.
17:50; 23:83; 37:17; 56:48.
Commentary:
Denial of the Resurrection and afterlife whether by word of mouth or conduct is at the root of all sin and crime in the world. This is why, next to belief in the existence of God the greatest stress has been laid in the Quran on life after death. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in life after death.
a
37:18.
a
17:50; 23:83; 37:17; 56:48.
4118
Commentary:
Denial of the Resurrection and afterlife whether by word of mouth or conduct is at the root of all sin and crime in the world. This is why, next to belief in the existence of God the greatest stress has been laid in the Quran on life after death. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in life after death.
a
17:50; 23:83; 37:17; 56:48.
2970
Denial of Resurrection and the Hereafter, whether by word of mouth or conduct, is at the root of all sin and crime in the world. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in the Life after death.
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ
50:26.
50:26.
50:26.
c
50:26.
b
50:26.
a
50:26.
عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ
عُتُلٍّ کے معنے لغت میں سخت کلامی کرنے والے کے لکھے ہیں (اقرب) ہم نے اس جگہ بدلگام کا لفظ استعمال کیا ہے جو چھوٹا لفظ ہے اور وہی معنے دیتا ہے۔
قرآن مجید میں زَنِیْم کا لفظ ہے جس کے معنے ہوتے ہیں کہ وہ شخص جو کسی قوم کا فرد تو نہیں مگر اپنے آپ کو اس کی طرف منسوب کرتا ہے (مفردات) ہم نے اس کا ترجمہ ’’خدا کا بندہ ہو کر شیطان سے تعلق رکھتا ہے‘‘ کیا ہے۔ یعنی ہے تو وہ خدا کا مگر اپنے آپ کو منسوب بُتوں کی طرف کرتا ہے۔
Important Words:
عتل (ill-mannered) is derived from عتل (‘atala). عتله means, he dragged him or drove him along roughly. عتل means, a great eater who refuses to give; gross, coarse, rough or rude person; low, ignoble; mean (Lane).
زنیم (of doubtful birth) is derived from زنم (zannama) and تزنیم is conjoining anyone with a people or party to which he does not belong. زنیم means, one adopted among a people to whom he does not belong, not being needed by them; base, ignoble, mean; the son of an adulteress or fornicatress (Lane & Aqrab).
Commentary:
The reference in this and the three verses preceding it may be to Walid bin Mughirah or Abu Jahl, etc. or to every leader of falsehood.
2
عُتُلٍّ کے معنے لغت میں سخت کلامی کرنے والے کے لکھے ہیں (اقرب) ہم نے اس جگہ بدلگام کا لفظ استعمال کیا ہے جو چھوٹا لفظ ہے اور وہی معنے دیتا ہے۔
3
قرآن مجید میں زَنِیْم کا لفظ ہے جس کے معنے ہوتے ہیں کہ وہ شخص جو کسی قوم کا فرد تو نہیں مگر اپنے آپ کو اس کی طرف منسوب کرتا ہے (مفردات) ہم نے اس کا ترجمہ ’’خدا کا بندہ ہو کر شیطان سے تعلق رکھتا ہے‘‘ کیا ہے۔ یعنی ہے تو وہ خدا کا مگر اپنے آپ کو منسوب بُتوں کی طرف کرتا ہے۔
4315
Important Words:
عتل (ill-mannered) is derived from عتل (‘atala). عتله means, he dragged him or drove him along roughly. عتل means, a great eater who refuses to give; gross, coarse, rough or rude person; low, ignoble; mean (Lane).
زنیم (of doubtful birth) is derived from زنم (zannama) and تزنیم is conjoining anyone with a people or party to which he does not belong. زنیم means, one adopted among a people to whom he does not belong, not being needed by them; base, ignoble, mean; the son of an adulteress or fornicatress (Lane & Aqrab).
Commentary:
The reference in this and the three verses preceding it may be to Walid bin Mughirah or Abu Jahl, etc. or to every leader of falsehood.
أَن كَانَ ذَا مَالٍ وَبَنِينَ
23:56; 74:13, 14.
23:56; 74:13, 14.
All sins, vices and opposition to Truth are born of conceit or false pride and are the moral maladies of one who manages to amass great wealth by questionable means, and wields great power and influence. Or, the verse may mean that a base and vile man should not be shown consideration or respect simply because he happens to possess wealth and influence.
23:56; 74:13-14.
Commentary:
The verse signifies that all sin, vice and opposition to Truth is born of conceit or false pride which are maladies of one who manages to amass great wealth and who wields great power and influence. Or, the verse, in conjunction with those preceding it, may mean that base and vile man should not be shown consideration or respect, simply because he happens to possess wealth and influence.
d
23:56; 74:13, 14.
c
23:56; 74:13-14.
4316
Commentary:
The verse signifies that all sin, vice and opposition to Truth is born of conceit or false pride which are maladies of one who manages to amass great wealth and who wields great power and influence. Or, the verse, in conjunction with those preceding it, may mean that base and vile man should not be shown consideration or respect, simply because he happens to possess wealth and influence.
b
23:56; 74:13, 14.
3095
All sins, vices and opposition to Truth are born of conceit or false pride and are the moral maladies of one who manages to amass great wealth by questionable means, and wields great power and influence. Or, the verse may mean that a base and vile man should not be shown consideration or respect simply because he happens to possess wealth and influence.
قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ
Commentary:
In the present Surah three Divine attributes, viz. رب الناس (Lord of mankind), ملک الناس (King of mankind), اله الناس (God of mankind), have been invoked as against one attribute, viz. رب الفلق (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above-mentioned attributes. Whereas one Divine attribute, viz. رب الفلق (Lord of the dawn) has been invoked against four kinds of mischief in the previous Surah, in the Surah under comment three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because promptings or insinuations of Satan cover all conceivable evils.
Mention of three Divine attributes in the Surah implies that all sin proceeds from three causes, viz. when a person looks upon other men as his رب (Lord) or ملک (King), or اله (God), that is to say, he regards them as the main prop or support of his life or slavishly surrenders to their undue authority or makes them the object of his love and adoration. A believer is enjoined here to look up to God alone as the real support of his life, and to render to Him alone true and un-conditional obedience and to make Him alone the real object of his love and adoration. Or, the believer may have been enjoined in these verses constantly to seek protection against the ravages of exploiting capitalists, tyrannical rulers and from the crafty priestly class who, taking undue advantage of the unwary and simple-minded folk exploit them mercilessly. The reference seems particularly to be to the conditions obtaining during the latter days.
4875
Commentary:
In the present Surah three Divine attributes, viz. رب الناس (Lord of mankind), ملک الناس (King of mankind), اله الناس (God of mankind), have been invoked as against one attribute, viz. رب الفلق (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above-mentioned attributes. Whereas one Divine attribute, viz. رب الفلق (Lord of the dawn) has been invoked against four kinds of mischief in the previous Surah, in the Surah under comment three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because promptings or insinuations of Satan cover all conceivable evils.
Mention of three Divine attributes in the Surah implies that all sin proceeds from three causes, viz. when a person looks upon other men as his رب (Lord) or ملک (King), or اله (God), that is to say, he regards them as the main prop or support of his life or slavishly surrenders to their undue authority or makes them the object of his love and adoration. A believer is enjoined here to look up to God alone as the real support of his life, and to render to Him alone true and un-conditional obedience and to make Him alone the real object of his love and adoration. Or, the believer may have been enjoined in these verses constantly to seek protection against the ravages of exploiting capitalists, tyrannical rulers and from the crafty priestly class who, taking undue advantage of the unwary and simple-minded folk exploit them mercilessly. The reference seems particularly to be to the conditions obtaining during the latter days.
مَلِكِ ٱلنَّاسِ
59:24; 62:2.
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ آخری زمانہ میں کئی بادشاہ اسلام کی مخالفت کے لئے کھڑے ہو جائیں گے۔ جیسا کہ آج کل انگلینڈ کا بادشاہ عیسائیت کا محافظ کہلاتا ہے۔ امریکہ میں گو بادشاہ نہیں مگر پریذیڈنٹ بھی بادشاہ کی حیثیت رکھتا ہے۔ پس مسلمانوں کو سکھایا گیا ہے کہ دعا کرو کہ ہمارا اصلی بادشاہ یعنی خداتعالیٰ ہمیں انسانی بادشاہوں کی شرات سے بچائے۔
59:24; 62:2.
59:24; 62:2.
b
59:24; 62:2.
1
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ آخری زمانہ میں کئی بادشاہ اسلام کی مخالفت کے لئے کھڑے ہو جائیں گے۔ جیسا کہ آج کل انگلینڈ کا بادشاہ عیسائیت کا محافظ کہلاتا ہے۔ امریکہ میں گو بادشاہ نہیں مگر پریذیڈنٹ بھی بادشاہ کی حیثیت رکھتا ہے۔ پس مسلمانوں کو سکھایا گیا ہے کہ دعا کرو کہ ہمارا اصلی بادشاہ یعنی خداتعالیٰ ہمیں انسانی بادشاہوں کی شرات سے بچائے۔
b
59:24; 62:2.
b
59:24; 62:2.
إِلَٰهِ ٱلنَّاسِ
在这经章中, رَبّ (Rabb, 人类的养主)、مَلِك (Malik, 人类的最高统治者) 和 اِلٰه (Ilah, 人类的值得崇拜者) 这三种常德用来比作一种常德, 即上一经章中的 رَبُّ الْفَلَق (Rabbul-Falaq, 森罗万象的养主), 因为这一个常德包括了上述三个常德。在同一经章中一种常德--------森罗万象的养主--------被祈求以对付四种祸害, 在这章中三种常德被祈求以对付一种祸害, 即恶魔的流言蜚语。这是因为恶魔的煽动或诌媚包括了一切可能想得到的罪恶。这三种常德和人的物质、道德和精神条件有着密切关系。人的物质和道德在 Rabb (养主) 之下得到发展, 其思想言行由 Malik (主宰) 或奖或惩; 常德 Ilah (值得崇拜者) 的含意是: 安拉是人爱戴和崇拜的对象, 也是他的目的。这一经章提到三种常德的含意是, 一切罪恶都来自三个起因, 即当人把另一个人当作他的养主、或人类的最高统治者、或安拉的时候, 那就是说, 当他把他作为他人生的支持或靠山的时候, 或俯首贴耳服从他那不正当的权威, 或把他当作爱戴和崇拜的对象。信者在这里应当仅仅把安拉作为他人生的真正支持, 仅仅对安拉真正的无条件的服从, 仅仅把安拉当作爱戴和崇拜的真正对象。在这几节经文中也可以表示他应该永远寻求保护, 防止剥削的资本家、残暴的统治者和狡猾的僧侣阶级的蹂躏, 因为他常自轻率与毫无戒心的老百姓中取得好处, 并无情地剥削他们。
اس آیت میں بتایا کہ ہمارا اصل بادشاہ یعنی خداتعالیٰ دنیا کا حقیقی معبود بھی ہے۔ گو بنی نوع انسان اس کے مقابلہ میں جھوٹے معبود پیش کرتے ہیں۔ مگر میں اپنے اصل معبود سے یہ دعا کرتا ہوں کہ مجھے جھوٹے معبودوں کے شر سے بچائے۔
In the present Surah three Divine attributes—Rabb (Lord of mankind), Malik (King of mankind), and Ilah (God of mankind), have been invoked as against one attribute, viz. Rabbul-Falaq (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above- mentioned attributes. Whereas one Divine attribute—Lord of the dawn—has been invoked against four kinds of mischief in the previous Surah, in the present Surah three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because the promptings or insinuations of Satan cover all conceivable evils.
The three Divine attributes have a subtle connection with the physical, moral and spiritual conditions of man. Man’s physical and moral developments take place under the attribute Rabb, and his thoughts, words and actions are punished or rewarded by Malik; and the attribute Ilah signifies that God is th
1827
在这经章中, رَبّ (Rabb, 人类的养主)、مَلِك (Malik, 人类的最高统治者) 和 اِلٰه (Ilah, 人类的值得崇拜者) 这三种常德用来比作一种常德, 即上一经章中的 رَبُّ الْفَلَق (Rabbul-Falaq, 森罗万象的养主), 因为这一个常德包括了上述三个常德。在同一经章中一种常德--------森罗万象的养主--------被祈求以对付四种祸害, 在这章中三种常德被祈求以对付一种祸害, 即恶魔的流言蜚语。这是因为恶魔的煽动或诌媚包括了一切可能想得到的罪恶。这三种常德和人的物质、道德和精神条件有着密切关系。人的物质和道德在 Rabb (养主) 之下得到发展, 其思想言行由 Malik (主宰) 或奖或惩; 常德 Ilah (值得崇拜者) 的含意是: 安拉是人爱戴和崇拜的对象, 也是他的目的。这一经章提到三种常德的含意是, 一切罪恶都来自三个起因, 即当人把另一个人当作他的养主、或人类的最高统治者、或安拉的时候, 那就是说, 当他把他作为他人生的支持或靠山的时候, 或俯首贴耳服从他那不正当的权威, 或把他当作爱戴和崇拜的对象。信者在这里应当仅仅把安拉作为他人生的真正支持, 仅仅对安拉真正的无条件的服从, 仅仅把安拉当作爱戴和崇拜的真正对象。在这几节经文中也可以表示他应该永远寻求保护, 防止剥削的资本家、残暴的统治者和狡猾的僧侣阶级的蹂躏, 因为他常自轻率与毫无戒心的老百姓中取得好处, 并无情地剥削他们。
2
اس آیت میں بتایا کہ ہمارا اصل بادشاہ یعنی خداتعالیٰ دنیا کا حقیقی معبود بھی ہے۔ گو بنی نوع انسان اس کے مقابلہ میں جھوٹے معبود پیش کرتے ہیں۔ مگر میں اپنے اصل معبود سے یہ دعا کرتا ہوں کہ مجھے جھوٹے معبودوں کے شر سے بچائے۔
3473
In the present Surah three Divine attributes—Rabb (Lord of mankind), Malik (King of mankind), and Ilah (God of mankind), have been invoked as against one attribute, viz. Rabbul-Falaq (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above- mentioned attributes. Whereas one Divine attribute—Lord of the dawn—has been invoked against four kinds of mischief in the previous Surah, in the present Surah three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because the promptings or insinuations of Satan cover all conceivable evils.
The three Divine attributes have a subtle connection with the physical, moral and spiritual conditions of man. Man’s physical and moral developments take place under the attribute Rabb, and his thoughts, words and actions are punished or rewarded by Malik; and the attribute Ilah signifies that God is th
مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ
ان آیات میں بتایا گیا ہے کہ آخری زمانہ میں جب کہ جھوٹے بادشاہوں اور جھوٹے معبودوں کا زور ہوگا‘ ایسے لوگ بھی پیدا ہو جائیں گے‘ جو دلوں میں وسوسے ڈالنے والے ہوں گے جیسے پروفیسر وغیرہ۔ پس خداتعالیٰ سے یہ بھی دعا کرتے رہو کہ ایسے فلسفیوں کے شر سے بھی وہ مسلمانوں کو بچاتا رہے۔ اس سے آگے ایسے فلسفیوں کا طریقِ کار بتایا ہے کہ وہ لوگوں کے دلوں میں وسوسے پیدا کرکے آپ پیچھے ہٹ جاتے ہیں۔ یعنی ایسی کتابیں لکھتے ہیں جن سے مذہب کے خلاف وسوسے تو پیدا ہو جاتے ہیں لیکن بظاہر وہ کتابیں مذہب کے خلاف نظر نہیں آتیں۔
3
ان آیات میں بتایا گیا ہے کہ آخری زمانہ میں جب کہ جھوٹے بادشاہوں اور جھوٹے معبودوں کا زور ہوگا‘ ایسے لوگ بھی پیدا ہو جائیں گے‘ جو دلوں میں وسوسے ڈالنے والے ہوں گے جیسے پروفیسر وغیرہ۔ پس خداتعالیٰ سے یہ بھی دعا کرتے رہو کہ ایسے فلسفیوں کے شر سے بھی وہ مسلمانوں کو بچاتا رہے۔ اس سے آگے ایسے فلسفیوں کا طریقِ کار بتایا ہے کہ وہ لوگوں کے دلوں میں وسوسے پیدا کرکے آپ پیچھے ہٹ جاتے ہیں۔ یعنی ایسی کتابیں لکھتے ہیں جن سے مذہب کے خلاف وسوسے تو پیدا ہو جاتے ہیں لیکن بظاہر وہ کتابیں مذہب کے خلاف نظر نہیں آتیں۔
ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ