Search Results for "أَسْلِمُوا۟"
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فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّۦنَ ءَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ
4:126.
5:93, 100; 13:41; 16:83.
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
See {113A} and {1058}.
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
4:126.
5:93, 100; 13:41; 16:83.
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
a
4:126.
b
5:93, 100; 13:41; 16:83.
312
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
384
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
385
See {113A} and {1058}.
386
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
إِنَّآ أَنزَلْنَا ٱلتَّوْرَىٰةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسْلَمُوا۟ لِلَّذِينَ هَادُوا۟ وَٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ بِمَا ٱسْتُحْفِظُوا۟ مِن كِتَٰبِ ٱللَّهِ وَكَانُوا۟ عَلَيْهِ شُهَدَآءَ ۚ فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ
6:92; 7:155.
2:42.
5:46, 48.
See {432A}.
Ahbar is the plural of Hibr which means, a learned man of the Jews; or any learned man; a good or righteous man (Lane). In this verse the Qur’an brings home to the Jews the charge mentioned in the previous verse, viz. when even the Prophets of God who followed Moses were required to judge according to the Torah, who else can refuse to refer his disputes to it?
6:92; 7:155.
2:42.
5:46, 48.
Important Words:
ربانیون (godly people). See 3:80.
احبار (learned men) is the plural of حبر. They say حبره i.e. he made it beautiful; or he made him happy; or he treated him with honour. حبر (hibr) or حبر (habr) means, a learned man of the Jews; or any learned man; a good or righteous man (Lane & Aqrab).
استحفظوا (were required to preserve) is in the passive voice being formed from حفظ. They say حفظه i.e. he kept it or preserved it or guarded it or protected it; or he prevented it from perishing or becoming lost. استحفظه (in the active voice) means, he asked him to keep or guard or preserve it from perishing or becoming lost; or he asked him to be careful of, or attentive to, it; or he placed it with him to preserve or guard or take care of it; or he entrusted him with it or gave it to him in trust (Lane).
Commentary:
In this verse the Quran brings home to the Jews the charge mentioned in the previous verse. When even the Prophets of God who followed Moses were required to judge according to the Torah, who are they to refuse to refer their disputes to it?
The words, Therefore fear not men but fear Me, and barter not My Signs for a paltry price, mean that the referring by the Jews of their disputes to the Holy Prophet meant that they no longer looked upon the Torah as the revealed Word of God, and also that they had complete faith in the honesty, truthfulness and justice of the Holy Prophet. If such was the case, and there were also clear prophecies in their Scriptures bearing witness to his truth, then their refusal to believe in him showed that they feared men more than they feared God. Moreover, the rejection of the Holy Prophet meant not only the rejection of those prophecies but of Moses himself, who brought the Book which contains those prophecies.
It is also clear from this verse that it is not necessary for every Prophet to bring a new Law and not to be the follower of another Prophet or Book. The Prophets that appeared among the Jews after Moses, including Jesus, brought no new Law but followed Moses and acted upon the Law that was revealed to him. Says the verse, By it did the Prophets, who were obedient to Us, judge for the Jews. The Prophets who judged the Jews by the Torah were obviously subject to the Law of the Torah and had no Law of their own.
b
6:92; 7:155.
c
2:42.
d
5:46, 48.
a
6:92; 7:155.
b
2:42.
c
5:46, 48.
676
Important Words:
ربانیون (godly people). See 3:80.
احبار (learned men) is the plural of حبر. They say حبره i.e. he made it beautiful; or he made him happy; or he treated him with honour. حبر (hibr) or حبر (habr) means, a learned man of the Jews; or any learned man; a good or righteous man (Lane & Aqrab).
استحفظوا (were required to preserve) is in the passive voice being formed from حفظ. They say حفظه i.e. he kept it or preserved it or guarded it or protected it; or he prevented it from perishing or becoming lost. استحفظه (in the active voice) means, he asked him to keep or guard or preserve it from perishing or becoming lost; or he asked him to be careful of, or attentive to, it; or he placed it with him to preserve or guard or take care of it; or he entrusted him with it or gave it to him in trust (Lane).
Commentary:
In this verse the Quran brings home to the Jews the charge mentioned in the previous verse. When even the Prophets of God who followed Moses were required to judge according to the Torah, who are they to refuse to refer their disputes to it?
The words, Therefore fear not men but fear Me, and barter not My Signs for a paltry price, mean that the referring by the Jews of their disputes to the Holy Prophet meant that they no longer looked upon the Torah as the revealed Word of God, and also that they had complete faith in the honesty, truthfulness and justice of the Holy Prophet. If such was the case, and there were also clear prophecies in their Scriptures bearing witness to his truth, then their refusal to believe in him showed that they feared men more than they feared God. Moreover, the rejection of the Holy Prophet meant not only the rejection of those prophecies but of Moses himself, who brought the Book which contains those prophecies.
It is also clear from this verse that it is not necessary for every Prophet to bring a new Law and not to be the follower of another Prophet or Book. The Prophets that appeared among the Jews after Moses, including Jesus, brought no new Law but followed Moses and acted upon the Law that was revealed to him. Says the verse, By it did the Prophets, who were obedient to Us, judge for the Jews. The Prophets who judged the Jews by the Torah were obviously subject to the Law of the Torah and had no Law of their own.
a
6:92; 7:155.
b
2:42.
c
5:46, 48.
749
See {432A}.
750
Ahbar is the plural of Hibr which means, a learned man of the Jews; or any learned man; a good or righteous man (Lane). In this verse the Qur’an brings home to the Jews the charge mentioned in the previous verse, viz. when even the Prophets of God who followed Moses were required to judge according to the Torah, who else can refuse to refer his disputes to it?
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَلَهُۥٓ أَسْلِمُوا۟ ۗ وَبَشِّرِ ٱلْمُخْبِتِينَ
5:5; 6:119.
5:74; 16:23; 37:5.
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
5:5; 6:119.
5:74; 16:23; 37:5.
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.
5:5; 6:119.
5:74; 16:23; 37:5.
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
863
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
864
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
2465
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
a
5:5; 6:119.
b
5:74; 16:23; 37:5.
1952
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
1953
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.
وَأَنِيبُوٓا۟ إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا۟ لَهُۥ مِن قَبْلِ أَن يَأْتِيَكُمُ ٱلْعَذَابُ ثُمَّ لَا تُنصَرُونَ
前一章经文给有罪的人充满着希望和高兴的消息, 而这节经文警告他们必须归顺安拉的经律来努力安排自己的命运。
Whereas the preceding verse holds out to sinners the message of hope and good cheer, this verse warns them that they will have to work out their destiny themselves by submitting to Divine laws.
Commentary:
Whereas the preceding verse holds out to sinners the message of hope and good cheer, the verse under comment warns them that they will themselves have to work out their destiny by submitting to Divine laws. God’s mercy comes only to those who obey His laws.
1144
前一章经文给有罪的人充满着希望和高兴的消息, 而这节经文警告他们必须归顺安拉的经律来努力安排自己的命运。
3476
Commentary:
Whereas the preceding verse holds out to sinners the message of hope and good cheer, the verse under comment warns them that they will themselves have to work out their destiny by submitting to Divine laws. God’s mercy comes only to those who obey His laws.
2585
Whereas the preceding verse holds out to sinners the message of hope and good cheer, this verse warns them that they will have to work out their destiny themselves by submitting to Divine laws.
يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا۟ ۖ قُل لَّا تَمُنُّوا۟ عَلَىَّ إِسْلَٰمَكُم ۖ بَلِ ٱللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَىٰكُمْ لِلْإِيمَٰنِ إِن كُنتُمْ صَٰدِقِينَ
3:165.
3:165.
3:165.
Commentary:
True and sincere faith is the most precious possession of a Muslim. By accepting Islam he does no favour to anybody; on the contrary, it is a favour of God that one is guided to the Truth.
c
3:165.
c
3:165.
3854
Commentary:
True and sincere faith is the most precious possession of a Muslim. By accepting Islam he does no favour to anybody; on the contrary, it is a favour of God that one is guided to the Truth.
c
3:165.