Topic: Sunnah
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَسْـَٔلُوا۟ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْـَٔلُوا۟ عَنْهَا حِينَ يُنَزَّلُ ٱلْقُرْءَانُ تُبْدَ لَكُمْ عَفَا ٱللَّهُ عَنْهَا ۗ وَٱللَّهُ غَفُورٌ حَلِيمٌ
2:109.
The basis of the Islamic Shari‘ah is threefold: (1) The Law as embodied in the Qur’an, (2) the Sunnah or the practice of the Holy Prophet, and (3) injunctions and precepts contained in his authentic sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to his discretion to solve them in the light of the above three torch-bearers of guidance, aided and assisted by his own God- given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers.
2:109.
Commentary:
The verse is important, as it sheds light on the principle underlying the Shari‘ah, i.e. the code of Divine Laws. The bases of the Islamic Shari‘ah are threefold: (1) the Law embodied in the Quran, (2) Sunnah or the practice of the Holy Prophet, and (3) the injunctions and precepts contained in his sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to be thought out by man himself in the light of the above three torch-bearers of guidance, aided and assisted by his own God-given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers and God warns the Faithful that the habit of asking questions about such matters will do them more harm than good.
As a matter of fact, God, in His infinite wisdom, leaves sufficient room for individuals to exercise and develop their power of judgement and their reasoning faculty. When man is confronted with situations and circumstances about which he finds no definite and clear-cut guidance in the Quran, or in the practice or sayings of the Holy Prophet, he has to find a way for himself in order to meet them as best he can, keeping always in view the guiding and unalterable principle that nothing is to be done which runs counter to any Quranic injunction or to the established practice and the authentic sayings of the Holy Prophet. Islam is thus not a hard and fast code of laws, for it does not lay down rigid injunctions regarding minor and ever-changing details. On the contrary, it affords sufficient scope for individ-uals to exercise their judgement in order to adapt an injunction of a general nature to meet a new and changed situation. The basic principles, however, are unchangable. But as details continue to change, Islam has not resorted to rigid legislation with regard to minor details and has forbidden Muslims to ask for legislation regarding them. Indeed, it was about filling up these very details to meet new and altered conditions that the Holy Prophet said اختلاف امتی رحمة i.e. "The difference of opinion among my followers is, indeed, a source of mercy". This hadith meant that as it had been left to Muslims to chalk out a way for themselves with regard to such minor details about which no definite pronouncement is to be found in the Shari‘ah, there was bound to be a difference of opinion among Muslim theologians about them, but that this difference would prove a blessing for them because it would afford opportunities for the exercise and cultivation of their reasoning faculties as well as a suitable and flexible law about ever-changing details.
The reader will see that this verse also incidentally refutes the allegations of those who say that the laws of Islam, being rigid and unchangeable, afford not room for the exercise of individual judgement, and that they fetter humanity for all time to hard and fast rules and are thus calculated to impede the intellectual advancement of man rather than help it.
The expression, which if revealed to you would cause you trouble, means that if God or His Prophet had legislated about minor details and had not left such matters to individual discretion so that people might formulate law concerning them according to their own judgement and their own circumstances, they would have found it troublesome and the development of man’s intellect would have become seriously hampered.
b
2:109.
394
伊斯兰教律令的基础有三个方面: (1) «古兰经» 中所体现的律令, (2) 圣行, 即穆圣的实践以及 (3) 可靠的圣训中所包含的各种命令和教训。伊斯兰教经律的这三个来源涉及人所有基本问题。可是, 次要的细节留待他自己利用安拉赐给他的智慧和才能在以上三种引导的光辉下而自作决定。本节经文所指的, 就是与次要细节有关的那些事情。
d
2:109.
729
Commentary:
The verse is important, as it sheds light on the principle underlying the Shari‘ah, i.e. the code of Divine Laws. The bases of the Islamic Shari‘ah are threefold: (1) the Law embodied in the Quran, (2) Sunnah or the practice of the Holy Prophet, and (3) the injunctions and precepts contained in his sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to be thought out by man himself in the light of the above three torch-bearers of guidance, aided and assisted by his own God-given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers and God warns the Faithful that the habit of asking questions about such matters will do them more harm than good.
As a matter of fact, God, in His infinite wisdom, leaves sufficient room for individuals to exercise and develop their power of judgement and their reasoning faculty. When man is confronted with situations and circumstances about which he finds no definite and clear-cut guidance in the Quran, or in the practice or sayings of the Holy Prophet, he has to find a way for himself in order to meet them as best he can, keeping always in view the guiding and unalterable principle that nothing is to be done which runs counter to any Quranic injunction or to the established practice and the authentic sayings of the Holy Prophet. Islam is thus not a hard and fast code of laws, for it does not lay down rigid injunctions regarding minor and ever-changing details. On the contrary, it affords sufficient scope for individ-uals to exercise their judgement in order to adapt an injunction of a general nature to meet a new and changed situation. The basic principles, however, are unchangable. But as details continue to change, Islam has not resorted to rigid legislation with regard to minor details and has forbidden Muslims to ask for legislation regarding them. Indeed, it was about filling up these very details to meet new and altered conditions that the Holy Prophet said اختلاف امتی رحمة i.e. "The difference of opinion among my followers is, indeed, a source of mercy". This hadith meant that as it had been left to Muslims to chalk out a way for themselves with regard to such minor details about which no definite pronouncement is to be found in the Shari‘ah, there was bound to be a difference of opinion among Muslim theologians about them, but that this difference would prove a blessing for them because it would afford opportunities for the exercise and cultivation of their reasoning faculties as well as a suitable and flexible law about ever-changing details.
The reader will see that this verse also incidentally refutes the allegations of those who say that the laws of Islam, being rigid and unchangeable, afford not room for the exercise of individual judgement, and that they fetter humanity for all time to hard and fast rules and are thus calculated to impede the intellectual advancement of man rather than help it.
The expression, which if revealed to you would cause you trouble, means that if God or His Prophet had legislated about minor details and had not left such matters to individual discretion so that people might formulate law concerning them according to their own judgement and their own circumstances, they would have found it troublesome and the development of man’s intellect would have become seriously hampered.
a
2:109.
796
The basis of the Islamic Shari‘ah is threefold: (1) The Law as embodied in the Qur’an, (2) the Sunnah or the practice of the Holy Prophet, and (3) injunctions and precepts contained in his authentic sayings. These three sources of Islamic Law deal with all the fundamental problems of man, but minor details are left to his discretion to solve them in the light of the above three torch-bearers of guidance, aided and assisted by his own God- given intellectual powers and faculties. It is to matters relating to minor details that the present verse refers.
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا
33:63; 35:44; 48:24.
33:63; 35:44; 48:24.
33:63; 35:44; 48:24.
Commentary:
The verse means to say that it is invariably God’s way with His Messengers that whenever anyone of them is expelled from his native land by his people with indignity and dishonour, that people is visited with Divine punishment. A striking illustration of this divine law is to be found in the case of the tribe of Thamud and the Jews. The former sought to put obstacles in the way of the Prophet Salih’s missionary expedition by killing his she-camel and the latter put Jesus on the cross. The Thamud met with the destruction of their bodies and souls while the Jews suffered only moral and political death. But the Meccans were spared this punishment because the Holy Prophet left Mecca in pursuance of God’s own command and was not expelled from it by his people.
b
33:63; 35:44; 48:24.
b
33:63; 35:44; 48:24.
2007
Commentary:
The verse means to say that it is invariably God’s way with His Messengers that whenever anyone of them is expelled from his native land by his people with indignity and dishonour, that people is visited with Divine punishment. A striking illustration of this divine law is to be found in the case of the tribe of Thamud and the Jews. The former sought to put obstacles in the way of the Prophet Salih’s missionary expedition by killing his she-camel and the latter put Jesus on the cross. The Thamud met with the destruction of their bodies and souls while the Jews suffered only moral and political death. But the Meccans were spared this punishment because the Holy Prophet left Mecca in pursuance of God’s own command and was not expelled from it by his people.
b
33:63; 35:44; 48:24.
مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ ۖ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۚ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا
The reference in the words is to the Holy Prophet’s marriage with Zainab. The words show that his marriage took place in obedience to express Divine command.
Commentary:
The reference in the words, "that which Allah has made incumbent upon him," and "the command of Allah is a decree ordained," is to the Holy Prophet’s marriage with Zainab. The words show that this marriage took place in obedience to express Divine command.
3105
Commentary:
The reference in the words, "that which Allah has made incumbent upon him," and "the command of Allah is a decree ordained," is to the Holy Prophet’s marriage with Zainab. The words show that this marriage took place in obedience to express Divine command.
2358
The reference in the words is to the Holy Prophet’s marriage with Zainab. The words show that his marriage took place in obedience to express Divine command.
سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًا
17:78; 35:44; 48:24.
17:78; 35:44; 48:24.
17:78; 35:44; 48:24.
Commentary:
The verse purports to say that it is an invariable Divine practice that the enemies of truth fail in their wicked designs against it and come to grief in the long run. This has happened in the time of every Divine Reformer and Prophet.
a
17:78; 35:44; 48:24.
a
17:78; 35:44; 48:24.
3122
Commentary:
The verse purports to say that it is an invariable Divine practice that the enemies of truth fail in their wicked designs against it and come to grief in the long run. This has happened in the time of every Divine Reformer and Prophet.
a
17:78; 35:44; 48:24.
ٱسْتِكْبَارًا فِى ٱلْأَرْضِ وَمَكْرَ ٱلسَّيِّئِ ۚ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ ۚ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ ۚ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًا ۖ وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحْوِيلًا
27:51, 52.
17:78; 33:63; 48:24.
27:51-52; 35:11.
17:78; 33:63; 48:24.
Commentary:
The verse warns disbelievers that if they persist in their disbelief, they will be punished like disbelievers of the Prophets of yore. It is an established and invariable Divine law that opposition to Divine laws never goes unpunished. This fact is writ large on the history of all revealed religions. This is God’s way and God’s ways never change.
c
27:51, 52.
d
17:78; 33:63; 48:24.
b
27:51-52; 35:11.
c
17:78; 33:63; 48:24.
3210
Commentary:
The verse warns disbelievers that if they persist in their disbelief, they will be punished like disbelievers of the Prophets of yore. It is an established and invariable Divine law that opposition to Divine laws never goes unpunished. This fact is writ large on the history of all revealed religions. This is God’s way and God’s ways never change.
c
27:51, 52.
d
17:78; 33:63; 48:24.
فَلَمْ يَكُ يَنفَعُهُمْ إِيمَٰنُهُمْ لَمَّا رَأَوْا۟ بَأْسَنَا ۖ سُنَّتَ ٱللَّهِ ٱلَّتِى قَدْ خَلَتْ فِى عِبَادِهِۦ ۖ وَخَسِرَ هُنَالِكَ ٱلْكَٰفِرُونَ
10:92.
When the cup of the iniquities of disbelievers becomes full, and the Divine decree that they should be punished comes into operation, no profession of faith on their part is of any avail, and repentance then is too late.
10:92.
Commentary:
The verse means to say that when the cup of iniquities perpetrated by disbelievers becomes full, and the Divine decree that they should be punished comes into operation, no profession of faith on their part is of any avail, and repentance is too late.
b
10:92.
1174
当不信者恶贯满盈, 安拉的命令开始时, 那时他们已后悔莫及。
b
10:92.
3553
Commentary:
The verse means to say that when the cup of iniquities perpetrated by disbelievers becomes full, and the Divine decree that they should be punished comes into operation, no profession of faith on their part is of any avail, and repentance is too late.
b
10:92.
2620
When the cup of the iniquities of disbelievers becomes full, and the Divine decree that they should be punished comes into operation, no profession of faith on their part is of any avail, and repentance then is too late.
سُنَّةَ ٱللَّهِ ٱلَّتِى قَدْ خَلَتْ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًا
17:78; 33:63; 35:44.
17:78; 33:63; 35:44.
17:78; 33:63; 35:44.
Commentary:
The verse means that it has always been the Law of God that truth must ultimately triumph and falsehood suffer defeat; and God’s Law knows no change. This fact is writ large on the face of human history.
b
17:78; 33:63; 35:44.
a
17:78; 33:63; 35:44.
3833
Commentary:
The verse means that it has always been the Law of God that truth must ultimately triumph and falsehood suffer defeat; and God’s Law knows no change. This fact is writ large on the face of human history.
b
17:78; 33:63; 35:44.