Topic: Is With Allah
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قُلْ إِنِّى عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَكَذَّبْتُم بِهِۦ ۚ مَا عِندِى مَا تَسْتَعْجِلُونَ بِهِۦٓ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ ٱلْحَقَّ ۖ وَهُوَ خَيْرُ ٱلْفَٰصِلِينَ
11:64; 12:109.
12:41, 68.
Commentary:
The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."
b
11:64; 12:109.
c
12:41, 68.
a
11:64; 12:109.
b
12:41, 68.
803
Commentary:
The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."
a
11:64; 12:109.
b
12:41, 68.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ وَيَوْمَ يَقُولُ كُن فَيَكُونُ ۚ قَوْلُهُ ٱلْحَقُّ ۚ وَلَهُ ٱلْمُلْكُ يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
9:94; 13:10; 23:93; 39:47; 59:23.
14:20; 16:4; 29:45.
27:88; 39:69.
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
431
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
819
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
a
9:94; 13:10; 23:93; 39:47; 59:23.
c
14:20; 16:4; 29:45.
d
27:88; 39:69.
863
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
هُنَالِكَ تَبْلُوا۟ كُلُّ نَفْسٍ مَّآ أَسْلَفَتْ ۚ وَرُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
86:10.
It is not given to man fully to comprehend and realize the reality of things in this world. It is only in the next world that the veil shall be completely lifted from all things and their real nature will come to light.
86:10.
Important Words:
تبلوا (shall realize) is derived from بلا. They say بلاہ i.e. he tried or proved or tested him with something good or evil; he knew it or became acquainted with it. بلوته also means, I smelt it (Lane).
Commentary:
The verse implies that it is not given to man to fully comprehend and realize the reality and details of everything in this world. It is only in the next world that the veil shall be completely lifted from all things and their real nature will come to light and judgement will be pronounced regarding all matters by God Who is the real Master of all creation.
d
86:10.
588
人类今生不能充分理会并认识到事情的真相。只有在后世才完全拉开一切事情的面纱而显露出它们真正的性质。
b
86:10.
1306
Important Words:
تبلوا (shall realize) is derived from بلا. They say بلاہ i.e. he tried or proved or tested him with something good or evil; he knew it or became acquainted with it. بلوته also means, I smelt it (Lane).
Commentary:
The verse implies that it is not given to man to fully comprehend and realize the reality and details of everything in this world. It is only in the next world that the veil shall be completely lifted from all things and their real nature will come to light and judgement will be pronounced regarding all matters by God Who is the real Master of all creation.
a
86:10.
1257
It is not given to man fully to comprehend and realize the reality of things in this world. It is only in the next world that the veil shall be completely lifted from all things and their real nature will come to light.
فَذَٰلِكُمُ ٱللَّهُ رَبُّكُمُ ٱلْحَقُّ ۖ فَمَاذَا بَعْدَ ٱلْحَقِّ إِلَّا ٱلضَّلَٰلُ ۖ فَأَنَّىٰ تُصْرَفُونَ
عربی میں فاء ہے جس کے معنے ’’پس‘‘ کے ہیں۔ مگر اردو میں اس کی ضرورت نہ تھی اس لئے حذف کر دیا گیا۔
اس جگہ فاء کا ترجمہ ’’اور‘‘ کیا گیا ہے کہ وہ بھی جائز ہے۔
Commentary:
The words ربکم الحق (your true Lord) point to the perfection of man after going through a gradual process of evolution, a subject referred to in the previous verse. This is hinted in the word رب which means, One Who brings things to a state of perfection by degrees. By qualifying the word رب (Lord) by the adjective الحق (true), which means, necessarily existing by his own essence or really existing (Lane), the verse is intended to point to the fact that there are two kinds of rabbs (lords): (1) those that are not everlasting and are subject to the law of decay and death, their nourishing being temporary and imperfect; (2) He Who is necessarily existing and is free from death. This is Allah, Who is not only our Rabb but is also Eternal and Everlasting. His bringing up of man is therefore perfect and free from all limitations and lost indeed is the man who abandons Him and has recourse to other lords and masters.
1
عربی میں فاء ہے جس کے معنے ’’پس‘‘ کے ہیں۔ مگر اردو میں اس کی ضرورت نہ تھی اس لئے حذف کر دیا گیا۔
2
اس جگہ فاء کا ترجمہ ’’اور‘‘ کیا گیا ہے کہ وہ بھی جائز ہے۔
1308
Commentary:
The words ربکم الحق (your true Lord) point to the perfection of man after going through a gradual process of evolution, a subject referred to in the previous verse. This is hinted in the word رب which means, One Who brings things to a state of perfection by degrees. By qualifying the word رب (Lord) by the adjective الحق (true), which means, necessarily existing by his own essence or really existing (Lane), the verse is intended to point to the fact that there are two kinds of rabbs (lords): (1) those that are not everlasting and are subject to the law of decay and death, their nourishing being temporary and imperfect; (2) He Who is necessarily existing and is free from death. This is Allah, Who is not only our Rabb but is also Eternal and Everlasting. His bringing up of man is therefore perfect and free from all limitations and lost indeed is the man who abandons Him and has recourse to other lords and masters.
قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَهْدِىٓ إِلَى ٱلْحَقِّ ۚ قُلِ ٱللَّهُ يَهْدِى لِلْحَقِّ ۗ أَفَمَن يَهْدِىٓ إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّىٓ إِلَّآ أَن يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ
Important Words:
یھدی yahiddi (finds the way himself) which is really یھتدی (from اھتدی i.e. he found or followed the right way) is the intransitive form of ھدی which means, he directed him aright or caused him to take or follow the right way. یھدی (which is really یھتدی, the letter تا having been merged into the letter د) means, he became rightly directed; he followed or found the right way; he went aright (Lane).
Commentary:
The untenability of their position is brought home to idolaters in this verse. The verse asks them the pertinent question:If God does not send guidance, is it their idols who do so? If the latter have ever sent guidance for men, their votaries could say, with some justification, that God might have entrusted the task of guidance to these idols or deities. But the fact is that not a single instance is on record where an idol or a false deity has ever been credited with the sending down of guidance for mankind. It is indeed strange that, whereas idolatry is so rife in the world, there is not a single book on earth which is alleged to have been revealed to any person by any of the false deities. The world has witnessed all sorts of lies invented by men, but nobody has ever dared to forge the lie that such and such a book has been revealed to him by such and such an idol or deity. Now when the sending down of guidance has never been even falsely ascribed to any idol or deity, how can the idolaters, in the face of guidance having been revealed to mankind in all ages, deny that it is God the Almighty Who sends it down for humanity?
The words, Is then he who leads to the truth more worthy to be followed, may also refer to the Prophets of God who are sent to guide men to the truth. In this case the latter part of the verse would mean, "who is more worthy to be followed, a Prophet of God or the false deities and their votaries who themselves stand in need of guidance and cannot (in opposition to the teaching of the Prophets) offer any revealed teaching?"
1311
Important Words:
یھدی yahiddi (finds the way himself) which is really یھتدی (from اھتدی i.e. he found or followed the right way) is the intransitive form of ھدی which means, he directed him aright or caused him to take or follow the right way. یھدی (which is really یھتدی, the letter تا having been merged into the letter د) means, he became rightly directed; he followed or found the right way; he went aright (Lane).
Commentary:
The untenability of their position is brought home to idolaters in this verse. The verse asks them the pertinent question:If God does not send guidance, is it their idols who do so? If the latter have ever sent guidance for men, their votaries could say, with some justification, that God might have entrusted the task of guidance to these idols or deities. But the fact is that not a single instance is on record where an idol or a false deity has ever been credited with the sending down of guidance for mankind. It is indeed strange that, whereas idolatry is so rife in the world, there is not a single book on earth which is alleged to have been revealed to any person by any of the false deities. The world has witnessed all sorts of lies invented by men, but nobody has ever dared to forge the lie that such and such a book has been revealed to him by such and such an idol or deity. Now when the sending down of guidance has never been even falsely ascribed to any idol or deity, how can the idolaters, in the face of guidance having been revealed to mankind in all ages, deny that it is God the Almighty Who sends it down for humanity?
The words, Is then he who leads to the truth more worthy to be followed, may also refer to the Prophets of God who are sent to guide men to the truth. In this case the latter part of the verse would mean, "who is more worthy to be followed, a Prophet of God or the false deities and their votaries who themselves stand in need of guidance and cannot (in opposition to the teaching of the Prophets) offer any revealed teaching?"
لَهُۥ دَعْوَةُ ٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَسْتَجِيبُونَ لَهُم بِشَىْءٍ إِلَّا كَبَٰسِطِ كَفَّيْهِ إِلَى ٱلْمَآءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَٰلِغِهِۦ ۚ وَمَا دُعَآءُ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ
یہاں استثناء منقطع ہے جس کے مطابق ترجمہ کیا گیا ہے۔
40:51.
35:14; 40:21.
The expression may be translated as: (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the Voice of God alone rises in support of truth; and (4) the Voice of God alone must prevail.
The right way to succeed in life is to place all things in their proper places—to give God the status which is His due and to create things the position which they rightly possess. That alone is the way to success and true happiness.
35:14; 40:21.
40:51.
Commentary:
The Quranic expression له دعوة الحق rendered in the text as, Unto Him is the true prayer, may be translated in several ways (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the voice of God alone rises in support of truth i.e. the teaching which is really true and useful for man and is free from defects and untruths can come from God alone; (4) the Voice of God alone must prevail i.e. no one can frustrate God’s purpose and stand in His way; for the word حق (true) also means, that which prevails and becomes established.
The words, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not, embody a great principle. Just as he who ascribes lower status to a higher thing remains deprived of its higher benefits, similarly, he who ascribes higher status to a lower thing deprives himself of its true benefits. The man who looks upon a spurious coin as a genuine one will practically suffer as much as he who unwittingly treats a genuine coin as a spurious one. Idolaters think that their gods will answer their prayers and come to their help, but they can never do so.
In like manner, those who ascribe divine powers to things created by God deprive themselves of even their limited uses. How can those who look upon fire and water as gods think of bringing them under their control? And how can those who look upon Prophets as gods derive from them the real good which they could derive from them by following them as heavenly Messengers?
The verse thus says that the right way to succeed in life is to put all things in their proper places, to give God the status which is His due and to stars, rivers and mountains the position which they rightly possess. Whereas we should worship God, pray to Him and seek His blessings, we should subject created things to our service and derive those benefits from them which the Wise God has placed in them. That alone is the way of success and true happiness.
The words, the prayer of the disbelievers is but a thing wasted, mean that all prayers of disbelievers addressed to false deities will prove fruitless.
a
35:14; 40:21.
b
40:51.
1
یہاں استثناء منقطع ہے جس کے مطابق ترجمہ کیا گیا ہے۔
a
35:14; 40:21.
b
40:51.
1626
Commentary:
The Quranic expression له دعوة الحق rendered in the text as, Unto Him is the true prayer, may be translated in several ways (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the voice of God alone rises in support of truth i.e. the teaching which is really true and useful for man and is free from defects and untruths can come from God alone; (4) the Voice of God alone must prevail i.e. no one can frustrate God’s purpose and stand in His way; for the word حق (true) also means, that which prevails and becomes established.
The words, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not, embody a great principle. Just as he who ascribes lower status to a higher thing remains deprived of its higher benefits, similarly, he who ascribes higher status to a lower thing deprives himself of its true benefits. The man who looks upon a spurious coin as a genuine one will practically suffer as much as he who unwittingly treats a genuine coin as a spurious one. Idolaters think that their gods will answer their prayers and come to their help, but they can never do so.
In like manner, those who ascribe divine powers to things created by God deprive themselves of even their limited uses. How can those who look upon fire and water as gods think of bringing them under their control? And how can those who look upon Prophets as gods derive from them the real good which they could derive from them by following them as heavenly Messengers?
The verse thus says that the right way to succeed in life is to put all things in their proper places, to give God the status which is His due and to stars, rivers and mountains the position which they rightly possess. Whereas we should worship God, pray to Him and seek His blessings, we should subject created things to our service and derive those benefits from them which the Wise God has placed in them. That alone is the way of success and true happiness.
The words, the prayer of the disbelievers is but a thing wasted, mean that all prayers of disbelievers addressed to false deities will prove fruitless.
a
40:51.
e
35:14; 40:21.
1429
The expression may be translated as: (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the Voice of God alone rises in support of truth; and (4) the Voice of God alone must prevail.
1430
The right way to succeed in life is to place all things in their proper places—to give God the status which is His due and to create things the position which they rightly possess. That alone is the way to success and true happiness.
هُنَالِكَ ٱلْوَلَٰيَةُ لِلَّهِ ٱلْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا
40:17; 82:20.
40:17; 82:20.
40:17; 82:20.
Commentary:
The verse constitutes an emphatic reminder of the great eternal truth that all authority and power belong to God and that when His punishment overtakes a people, none can save it. It also shows that the preceding few verses embodied a prophecy about the eventual destruction of Christian nations.
d
40:17; 82:20.
b
40:17; 82:20.
2085
Commentary:
The verse constitutes an emphatic reminder of the great eternal truth that all authority and power belong to God and that when His punishment overtakes a people, none can save it. It also shows that the preceding few verses embodied a prophecy about the eventual destruction of Christian nations.
c
40:17; 82:20.
فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۗ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ ۖ وَقُل رَّبِّ زِدْنِى عِلْمًا
23:117.
23:117.
The Holy Prophet is reported to have said, 'Seek knowledge though it may be found in a country as far away as China' (Saghir, vol. 1). Elsewhere in the Qur’an, knowledge has been styled as 'God’s great grace' (2:270 & 4:114). Knowledge is of two kinds: (a) That which is vouchsafed to man through revelation and which has found its perfect manifestation in the Qur’an. (b) That which man acquires by his own effort and labour.
23:117.
Commentary:
The words O my Lord, increase me in knowledge show the great importance that the Quran attaches to the acquirement of knowledge. Even the Holy Prophet to whom was vouchsafed knowledge about the generations that have passed away and about those that are yet to be born أوتیت علم الاولین و الآخرین)), is taught to pray that his knowledge may be increased. He is further reported to have said, "Seek knowledge though it may be found in a country as far away as China" (Saghir vol. 1). Elsewhere in the Quran knowledge has been styled as "God’s great grace" (2:270 & 4:114).
The verse also implies that all knowledge is of two kinds: (a) that which is vouchsafed to man through revelation and which has found its perfect manifestation in the Quran which is the last and most perfect Divine teaching; (b) that which man acquires by his own effort and labour. It is this second kind of knowledge for the acquisition of which man is enjoined in the present verse to make ceaseless effort.
The verse also implies that the Quran will come to be increasingly read and followed.
c
23:117.
a
23:117.
2323
Commentary:
The words O my Lord, increase me in knowledge show the great importance that the Quran attaches to the acquirement of knowledge. Even the Holy Prophet to whom was vouchsafed knowledge about the generations that have passed away and about those that are yet to be born أوتیت علم الاولین و الآخرین)), is taught to pray that his knowledge may be increased. He is further reported to have said, "Seek knowledge though it may be found in a country as far away as China" (Saghir vol. 1). Elsewhere in the Quran knowledge has been styled as "God’s great grace" (2:270 & 4:114).
The verse also implies that all knowledge is of two kinds: (a) that which is vouchsafed to man through revelation and which has found its perfect manifestation in the Quran which is the last and most perfect Divine teaching; (b) that which man acquires by his own effort and labour. It is this second kind of knowledge for the acquisition of which man is enjoined in the present verse to make ceaseless effort.
The verse also implies that the Quran will come to be increasingly read and followed.
d
23:117.
1855
The Holy Prophet is reported to have said, 'Seek knowledge though it may be found in a country as far away as China' (Saghir, vol. 1). Elsewhere in the Qur’an, knowledge has been styled as 'God’s great grace' (2:270 & 4:114). Knowledge is of two kinds: (a) That which is vouchsafed to man through revelation and which has found its perfect manifestation in the Qur’an. (b) That which man acquires by his own effort and labour.
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّهُۥ يُحْىِ ٱلْمَوْتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.
d
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
a
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2442
Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.
c
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۖ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْكَرِيمِ
20:115; 22:63; 24:26.
20:115; 22:63; 24:26.
20:115; 22:63; 24:26.
Commentary:
This verse expressly supplies the answer to the vital question as to what is the aim and object of man’s creation. It is this that man should develop in himself and demonstrate in his behaviour Divine attributes, particularly the four basic ones mentioned in the present verse, viz. the King (الملک), the True Lord (الحق), the One God, beside Whom there is no other God (لا اله الا ھو); the Lord of the Glorious Throne (رب العرش الکریم). These four attributes demanded for their manifestation the creation of man and the universe. They correspond to, and, in fact, are the four attributes mentioned in an inverse order in the opening chapter of the Quran, viz.
رب العالمین (the Lord of all the worlds), الرحمان (the Gracious), الرحیم (the Merciful) and مالک یوم الدین (Master of the Day of Judgement); the attribute 'Lord of the Glorious Throne' (رب العرش الکریم) corresponding to the attribute 'Lord of the Worlds' (رب العالمین) and the attribute 'There is no God but He' (لا اله الا ھو) to the attribute 'the Gracious' (الرحمان). Similarly, the attribute 'the True' (الحق) corresponds to the attribute 'the Merciful' (الرحیم) and the attribute the King (الملک) corresponds to the attribute 'Master of the Day of Judgement' (مالک یوم الدین). Thus there exists a very striking resemblance and a deep connection between these two sets of Divine attributes.
a
20:115; 22:63; 24:26.
a
20:115; 22:63; 24:26.
2588
Commentary:
This verse expressly supplies the answer to the vital question as to what is the aim and object of man’s creation. It is this that man should develop in himself and demonstrate in his behaviour Divine attributes, particularly the four basic ones mentioned in the present verse, viz. the King (الملک), the True Lord (الحق), the One God, beside Whom there is no other God (لا اله الا ھو); the Lord of the Glorious Throne (رب العرش الکریم). These four attributes demanded for their manifestation the creation of man and the universe. They correspond to, and, in fact, are the four attributes mentioned in an inverse order in the opening chapter of the Quran, viz.
رب العالمین (the Lord of all the worlds), الرحمان (the Gracious), الرحیم (the Merciful) and مالک یوم الدین (Master of the Day of Judgement); the attribute 'Lord of the Glorious Throne' (رب العرش الکریم) corresponding to the attribute 'Lord of the Worlds' (رب العالمین) and the attribute 'There is no God but He' (لا اله الا ھو) to the attribute 'the Gracious' (الرحمان). Similarly, the attribute 'the True' (الحق) corresponds to the attribute 'the Merciful' (الرحیم) and the attribute the King (الملک) corresponds to the attribute 'Master of the Day of Judgement' (مالک یوم الدین). Thus there exists a very striking resemblance and a deep connection between these two sets of Divine attributes.
a
20:115; 22:63; 24:26.
يَوْمَئِذٍ يُوَفِّيهِمُ ٱللَّهُ دِينَهُمُ ٱلْحَقَّ وَيَعْلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ ٱلْمُبِينُ
20:115; 22:63; 23:117.
Important Words:
دینھم (their due). دین is derived from دان. See 1:4.
Commentary:
All truth is relative. A thing may be true from one angle or one point of view but false from another angle. It is God alone Who is Absolute Truth.
a
20:115; 22:63; 23:117.
903
一切真理都是相对的。一件事物可能从某个角度或观点上来看是正确的, 而从另一角度来看却是错误的。只有安拉是绝对真理。
a
20:115; 22:63; 23:117.
2608
Important Words:
دینھم (their due). دین is derived from دان. See 1:4.
Commentary:
All truth is relative. A thing may be true from one angle or one point of view but false from another angle. It is God alone Who is Absolute Truth.
a
20:115; 22:63; 23:117.
2040
All truth is relative. A thing may be true from one angle or one point of view, but false from another angle. It is God alone Who is Absolute Truth.
ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَٰنِ ۚ وَكَانَ يَوْمًا عَلَى ٱلْكَٰفِرِينَ عَسِيرًا
6:74; 22:57.
6:74; 22:57.
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
6:74; 22:57.
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
b
6:74; 22:57.
2663
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
2074
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ ٱلْبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ
بَاطِلٌ کے معنے جھوٹے کے بھی ہیں اور تباہ ہونے والے کے بھی۔ چونکہ یہ حقّ کے مقابلہ کا لفظ ہے‘ اس لئے باطل کے ہم نے وہی دونوں معنے کیے ہیں جو حقّ کے مقابل کے ہیں۔
Commentary:
The verse means to say that the whole phenomenon of the creation of universe and the laws that govern it and also those that determine the rise and fall of nations lead to but one conclusion that Allah is the Only True God, and that all else is false and perishable.
2
بَاطِلٌ کے معنے جھوٹے کے بھی ہیں اور تباہ ہونے والے کے بھی۔ چونکہ یہ حقّ کے مقابلہ کا لفظ ہے‘ اس لئے باطل کے ہم نے وہی دونوں معنے کیے ہیں جو حقّ کے مقابل کے ہیں۔
3054
Commentary:
The verse means to say that the whole phenomenon of the creation of universe and the laws that govern it and also those that determine the rise and fall of nations lead to but one conclusion that Allah is the Only True God, and that all else is false and perishable.
مَّا جَعَلَ ٱللَّهُ لِرَجُلٍ مِّن قَلْبَيْنِ فِى جَوْفِهِۦ ۚ وَمَا جَعَلَ أَزْوَٰجَكُمُ ٱلَّٰٓـِٔى تُظَٰهِرُونَ مِنْهُنَّ أُمَّهَٰتِكُمْ ۚ وَمَا جَعَلَ أَدْعِيَآءَكُمْ أَبْنَآءَكُمْ ۚ ذَٰلِكُمْ قَوْلُكُم بِأَفْوَٰهِكُمْ ۖ وَٱللَّهُ يَقُولُ ٱلْحَقَّ وَهُوَ يَهْدِى ٱلسَّبِيلَ
Zihar or Muzaharah means, separating oneself from one’s wife, calling her mother (Lane).
Ad‘iya’ is plural of da‘iyy which means, one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; one who attributes his descent to other than his father (Lane). The verse sought to abolish two very deep-rooted and widespread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was puerile and foolish. The reason for the abolition of these customs is implied in the words, Allah has not made for any man two hearts in his breast.
Important Words:
تظاھرون (keep away by calling them mothers). ظاھر من امرأته means, he separated from his wife, calling her his mother. ظھارand مظاھرة are infinitive nouns from this root (Lane & Aqrab).
ادعیاء کم (your adopted sons). ادعیاء is the plural of دعی (da‘iyyun) which is derived from دعا which means, he called. ادعاہmeans, he made him to assert his relationship as a son. ادعی الی غیر ابیه means, he claimed as his father one who was not his father. دعی means one invited to a repast; one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; a bastard (one who attributes his descent to other than his father) (Aqrab & Lane).
Commentary:
The verse seeks to abolish two very deep-seated and wide-spread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was also puerile and foolish. The reason for the abolition of both these customs is implied in the words, "Allah has not made for any man two hearts in his breast." Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Hence merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the one who utters those words, nor can they alter hard facts of physical relationship. So it is foolish on the part of a person to call one’s wife one’s mother or to call another a son who is not one’s real son.
3077
Important Words:
تظاھرون (keep away by calling them mothers). ظاھر من امرأته means, he separated from his wife, calling her his mother. ظھارand مظاھرة are infinitive nouns from this root (Lane & Aqrab).
ادعیاء کم (your adopted sons). ادعیاء is the plural of دعی (da‘iyyun) which is derived from دعا which means, he called. ادعاہmeans, he made him to assert his relationship as a son. ادعی الی غیر ابیه means, he claimed as his father one who was not his father. دعی means one invited to a repast; one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; a bastard (one who attributes his descent to other than his father) (Aqrab & Lane).
Commentary:
The verse seeks to abolish two very deep-seated and wide-spread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was also puerile and foolish. The reason for the abolition of both these customs is implied in the words, "Allah has not made for any man two hearts in his breast." Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Hence merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the one who utters those words, nor can they alter hard facts of physical relationship. So it is foolish on the part of a person to call one’s wife one’s mother or to call another a son who is not one’s real son.
2330
Zihar or Muzaharah means, separating oneself from one’s wife, calling her mother (Lane).
2331
Ad‘iya’ is plural of da‘iyy which means, one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; one who attributes his descent to other than his father (Lane). The verse sought to abolish two very deep-rooted and widespread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was puerile and foolish. The reason for the abolition of these customs is implied in the words, Allah has not made for any man two hearts in his breast.
وَأَشْرَقَتِ ٱلْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ ٱلْكِتَٰبُ وَجِا۟ىٓءَ بِٱلنَّبِيِّۦنَ وَٱلشُّهَدَآءِ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَهُمْ لَا يُظْلَمُونَ
18:50.
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
18:50.
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
18:50.
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
a
18:50.
1148
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
b
18:50.
3487
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
b
18:50.
2589
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
وَتَرَى ٱلْمَلَٰٓئِكَةَ حَآفِّينَ مِنْ حَوْلِ ٱلْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ ۖ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَقِيلَ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
安拉的常德在赏罚时候完全彻底地显露出来, 天使们将执行任务向安拉歌唱赞美诗。或者, 这节经文可以指示, 阿拉伯土地上将确立安拉的独一性, 安拉在世界上的真实仆人和在天上的天使一起将赞颂安拉。
God’s attributes will see their most complete manifestation on the Judgment Day and the cherubs will be on duty singing alleluias to the Divine Being. Or, the verse may mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens will celebrate His praises.
40:8; 69:18.
Commentary:
God’s attributes will see their most complete manifestation on the Judgement Day and the cherubs will be on duty singing alleluias to the Divine Being. "The angels" in the verse may also refer to the Companions of the Holy Prophet who seeing God’s promises being fulfilled before their very eyes sang praises to Divine glory, majesty and holiness as no people had ever done before, and never was judgement made so clear between right and wrong as was made in the time of the Holy Prophet. This seems to be the significance of the verse.
The word عرش(Throne), for which see 10:4, represents the transcendent attributes of God such as His glory, majesty, holiness and power. These attributes have an intimate connection with Unity, as is clear from 23:117, where we read: There is no God but He, the Lord of the Exalted Throne, for it is the transcendent attributes of God which constitute the real proof of His Unity, as His other attributes are shared by man. In this sense of the word عرش (Throne), the verse would mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens, will celebrate His praises.
The words, "Thou wilt see the angels going round the Throne," may mean that angels will sing God’s praises continuously and in unison.
1150
安拉的常德在赏罚时候完全彻底地显露出来, 天使们将执行任务向安拉歌唱赞美诗。或者, 这节经文可以指示, 阿拉伯土地上将确立安拉的独一性, 安拉在世界上的真实仆人和在天上的天使一起将赞颂安拉。
c
40:8; 69:18.
3491
Commentary:
God’s attributes will see their most complete manifestation on the Judgement Day and the cherubs will be on duty singing alleluias to the Divine Being. "The angels" in the verse may also refer to the Companions of the Holy Prophet who seeing God’s promises being fulfilled before their very eyes sang praises to Divine glory, majesty and holiness as no people had ever done before, and never was judgement made so clear between right and wrong as was made in the time of the Holy Prophet. This seems to be the significance of the verse.
The word عرش(Throne), for which see 10:4, represents the transcendent attributes of God such as His glory, majesty, holiness and power. These attributes have an intimate connection with Unity, as is clear from 23:117, where we read: There is no God but He, the Lord of the Exalted Throne, for it is the transcendent attributes of God which constitute the real proof of His Unity, as His other attributes are shared by man. In this sense of the word عرش (Throne), the verse would mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens, will celebrate His praises.
The words, "Thou wilt see the angels going round the Throne," may mean that angels will sing God’s praises continuously and in unison.
2591
God’s attributes will see their most complete manifestation on the Judgment Day and the cherubs will be on duty singing alleluias to the Divine Being. Or, the verse may mean that the Unity of God will become established in Arabia, and God’s true servants in the world together with the angels in heavens will celebrate His praises.
وَٱللَّهُ يَقْضِى بِٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَقْضُونَ بِشَىْءٍ ۗ إِنَّ ٱللَّهَ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
13:15; 35:14.
c
13:15; 35:14.
أَمْ يَقُولُونَ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۖ فَإِن يَشَإِ ٱللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ ٱللَّهُ ٱلْبَٰطِلَ وَيُحِقُّ ٱلْحَقَّ بِكَلِمَٰتِهِۦٓ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
13:40.
یعنی اگر جھوٹ بولتا تو اس کا تقویٰ ضائع ہو جاتا اور دل پر مہر لگ جاتی۔ مگر یہ تو نزول قرآن کے بعد تقویٰ میں بڑھ گیا ہے۔ پس دشمن کا الزام جھوٹا ہے۔ یہ بھی یاد رکھنا چاہیے کہ قرآن کریم میں کفار کے لئے بھی مہر کا لفظ آتا ہے مگر وہاں اس کے یہ معنے ہیں کہ اس درجہ کے بعد ان کے دل میں کسی قسم کا تقویٰ داخل نہیں ہو سکتا۔ لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے متعلق یہ مراد ہے کہ یہ اس مقام پر پہنچ گیا ہے کہ اس کے دل میں کسی قسم کا کفر داخل نہیں ہو سکتا۔ جیسے رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں کہ میرا شیطان بھی مسلمان ہو گیا ہے یعنی وہ جو بات بھی میرے دل میں ڈالتا ہے وہ نیک
13:40.
The words may mean, 'If God had willed that your enemies should have been punished for calling you a liar and a forger, He would have sealed your heart, i.e. He would have made your heart devoid of all mercy and solicitude for them, so that instead of being solicitous for their spiritual well- being, you would have invoked God’s curses upon them, but He has chosen not to do so.' Or, the meaning is, that had the Holy Prophet forged a lie against Allah, his conduct thereafter would have been that of a man who had rebelled against Allah. But the Holy Prophet advances continuously towards higher grades of virtue and righteousness which shows that he is under the care and protection of Allah and is kept immune from error.
13:40.
Commentary:
The verse seems to administer a rebuke to disbelievers by saying to the Holy Prophet, "Do disbelievers have the hardihood to say that you are a liar and an impostor? Do they not look at your life and your work? Is the great work that you are doing the work of an impostor? Invention of lies against God is a deadly poison which causes moral death of the inventor and brings about his complete destruction. But your noble efforts in the cause of truth are producing excellent results. Moreover, the hearts of liars and forgers are sealed, but your heart has been opened (94:2) and you have scaled the highest peaks of spiritual eminence. All this shows that you are not an impostor but a true Prophet of God and are under His care and protection."
The verse may also mean: "If God has willed that your enemies should have been punished for calling you a liar and a forger, He would have sealed your heart i.e. He would have made your heart devoid of all mercy and solicitude for them, so that instead of being solicitous for their spiritual well-being, you would have invoked God’s curses upon them, but He has chosen not to do so." In fact, the Holy Prophet’s heart was full of the milk of human kindness ever for his bitterest enemies and he never prayed against them as Prophets Moses and Noah had prayed (11:89 & 71:27).
The words, But Allah is blotting out falsehood through thee and is establishing the truth by His words, may signify: Why should God make the Prophet’s heart devoid of sympathy for his opponents when He has decreed that falsehood shall be vanquished and truth shall triumph and the Prophet’s erstwhile enemies shall become his devoted followers; and why should the Prophet make use of forgery for the propagation of his ideals when disbelievers will certainly accept Islam by seeing divine prophecies being fulfilled before their very eyes.
c
13:40.
1
یعنی اگر جھوٹ بولتا تو اس کا تقویٰ ضائع ہو جاتا اور دل پر مہر لگ جاتی۔ مگر یہ تو نزول قرآن کے بعد تقویٰ میں بڑھ گیا ہے۔ پس دشمن کا الزام جھوٹا ہے۔ یہ بھی یاد رکھنا چاہیے کہ قرآن کریم میں کفار کے لئے بھی مہر کا لفظ آتا ہے مگر وہاں اس کے یہ معنے ہیں کہ اس درجہ کے بعد ان کے دل میں کسی قسم کا تقویٰ داخل نہیں ہو سکتا۔ لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے متعلق یہ مراد ہے کہ یہ اس مقام پر پہنچ گیا ہے کہ اس کے دل میں کسی قسم کا کفر داخل نہیں ہو سکتا۔ جیسے رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں کہ میرا شیطان بھی مسلمان ہو گیا ہے یعنی وہ جو بات بھی میرے دل میں ڈالتا ہے وہ نیک
a
13:40.
3620
Commentary:
The verse seems to administer a rebuke to disbelievers by saying to the Holy Prophet, "Do disbelievers have the hardihood to say that you are a liar and an impostor? Do they not look at your life and your work? Is the great work that you are doing the work of an impostor? Invention of lies against God is a deadly poison which causes moral death of the inventor and brings about his complete destruction. But your noble efforts in the cause of truth are producing excellent results. Moreover, the hearts of liars and forgers are sealed, but your heart has been opened (94:2) and you have scaled the highest peaks of spiritual eminence. All this shows that you are not an impostor but a true Prophet of God and are under His care and protection."
The verse may also mean: "If God has willed that your enemies should have been punished for calling you a liar and a forger, He would have sealed your heart i.e. He would have made your heart devoid of all mercy and solicitude for them, so that instead of being solicitous for their spiritual well-being, you would have invoked God’s curses upon them, but He has chosen not to do so." In fact, the Holy Prophet’s heart was full of the milk of human kindness ever for his bitterest enemies and he never prayed against them as Prophets Moses and Noah had prayed (11:89 & 71:27).
The words, But Allah is blotting out falsehood through thee and is establishing the truth by His words, may signify: Why should God make the Prophet’s heart devoid of sympathy for his opponents when He has decreed that falsehood shall be vanquished and truth shall triumph and the Prophet’s erstwhile enemies shall become his devoted followers; and why should the Prophet make use of forgery for the propagation of his ideals when disbelievers will certainly accept Islam by seeing divine prophecies being fulfilled before their very eyes.
a
13:40.
2655
The words may mean, 'If God had willed that your enemies should have been punished for calling you a liar and a forger, He would have sealed your heart, i.e. He would have made your heart devoid of all mercy and solicitude for them, so that instead of being solicitous for their spiritual well- being, you would have invoked God’s curses upon them, but He has chosen not to do so.' Or, the meaning is, that had the Holy Prophet forged a lie against Allah, his conduct thereafter would have been that of a man who had rebelled against Allah. But the Holy Prophet advances continuously towards higher grades of virtue and righteousness which shows that he is under the care and protection of Allah and is kept immune from error.