الشَّیۡطٰنَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "الشَّیۡطٰنَ".
وَاِذَا جَآءَہُمۡ اَمۡرٌ مِّنَ الۡاَمۡنِ اَوِ الۡخَوۡفِ اَذَاعُوۡا بِہٖ ۖ وَلَوۡ رَدُّوۡہُ اِلَی الرَّسُوۡلِ وَاِلٰۤی اُولِی الۡاَمۡرِ مِنۡہُمۡ لَعَلِمَہُ الَّذِیۡنَ یَسۡتَنۡۢبِطُوۡنَہٗ مِنۡہُمۡ ۗ وَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکُمۡ وَرَحۡمَتُہٗ لَاتَّبَعۡتُمُ الشَّیۡطٰنَ اِلَّا قَلِیۡلًا
4:60.
4:60.
The reason why tidings relating to peace have been mentioned before those relating to fear is that the Qur’an is here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. Under normal conditions, too, the injunction mentioned is very important, exercising direct influence on the discipline and well-being of society. The words, those in authority, refer to the Holy Prophet or his Successors or to the Chiefs appointed by them.
4:60.
Commentary:
The reason why tidings or matters relating to peace have been mentioned before those relating to fear is that the Quranis here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. For instance, if any information comes that the forces of the enemy are about to attack, the publication of this news among the people may not prove so dangerous as disclosure of, for example, the news that the Muslim army was going to attack the enemy at a certain weak point of the latter. The latter class of news would disclose the intentions of the Muslim army to the enemy and he would take immediate steps to strengthen his position at the threatened point. Under normal conditions too the injunction is very important, exercising direct influence on the discipline and well-being of society.
The words, those in authority, refer to the Holy Prophet or his Successors or the chiefs appointed by both.
c
4:60.
a
4:60.
552
Commentary:
The reason why tidings or matters relating to peace have been mentioned before those relating to fear is that the Quranis here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. For instance, if any information comes that the forces of the enemy are about to attack, the publication of this news among the people may not prove so dangerous as disclosure of, for example, the news that the Muslim army was going to attack the enemy at a certain weak point of the latter. The latter class of news would disclose the intentions of the Muslim army to the enemy and he would take immediate steps to strengthen his position at the threatened point. Under normal conditions too the injunction is very important, exercising direct influence on the discipline and well-being of society.
The words, those in authority, refer to the Holy Prophet or his Successors or the chiefs appointed by both.
c
4:60.
640
The reason why tidings relating to peace have been mentioned before those relating to fear is that the Qur’an is here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. Under normal conditions, too, the injunction mentioned is very important, exercising direct influence on the discipline and well-being of society. The words, those in authority, refer to the Holy Prophet or his Successors or to the Chiefs appointed by them.
وَلَاُضِلَّنَّہُمۡ وَلَاُمَنِّیَنَّہُمۡ وَلَاٰمُرَنَّہُمۡ فَلَیُبَتِّکُنَّ اٰذَانَ الۡاَنۡعٰمِ وَلَاٰمُرَنَّہُمۡ فَلَیُغَیِّرُنَّ خَلۡقَ اللّٰہِ ۚ وَمَنۡ یَّتَّخِذِ الشَّیۡطٰنَ وَلِیًّا مِّنۡ دُوۡنِ اللّٰہِ فَقَدۡ خَسِرَ خُسۡرَانًا مُّبِیۡنًا
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
347
作为他们对虚假的神信仰的一种标志, 阿拉伯人过去常常刻作供奉用的牲畜的耳朵以示与其他牲畜的区别。这种愚蠢的做法, 至今尚见于一些国家。
348
“改变安拉的创造” 包括以下几种做法: (1) 蔑视安拉的创造; (2) 窜改和腐化安拉的宗教; (3) 使一个初生婴儿的身体变形; 以及 (4) 把安拉为行善而创造的东西改用来做邪恶的事情。
3
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
586
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
672
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
673
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
فَدَلّٰٮہُمَا بِغُرُوۡرٍ ۚ فَلَمَّا ذَاقَا الشَّجَرَۃَ بَدَتۡ لَہُمَا سَوۡءٰتُہُمَا وَطَفِقَا یَخۡصِفَانِ عَلَیۡہِمَا مِنۡ وَّرَقِ الۡجَنَّۃِ ۖ وَنَادٰٮہُمَا رَبُّہُمَاۤ اَلَمۡ اَنۡہَکُمَا عَنۡ تِلۡکُمَا الشَّجَرَۃِ وَاَقُل لَّکُمَاۤ اِنَّ الشَّیۡطٰنَ لَکُمَا عَدُوٌّ مُّبِیۡنٌ
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
سَوْءَة (Sau’ah) 这一单词的意思是, 一个人想把它遮掩起来的任何邪恶、卑鄙、不体面或讨厌的话、习惯或行为; 赤身裸体 (Lane)。这里, 这一单词的意思是 “隐私之物” 或 “弱点”, 因为没有人不知道自己的赤身裸体的状态。阿丹确实不知道他的某些弱点。当他的敌人引诱他离开安全位置的时候, 他开始认识到他的弱点。每个人都有某些弱点, 连他自己也不知道, 只有在严峻考验的时候, 或他在受诱惑和考验的时候, 这些弱点才会暴露出来。因此, 阿丹正是在恶魔引诱和欺骗他时, 他才感觉到他的某些天性上的弱点。«古兰经» 并没有说其它人开始知道阿丹和他妻子的弱点, 而是说他们自己觉悟到自己的弱点。
یعنی جب انسان بدی کا ارتکاب کر چکتا ہے تو اس کی ضمیر اس کو بتاتی ہے کہ دیکھ تو کتنا کمزور تھا اس کام نے تجھے کوئی فائدہ نہیں پہنچایا۔ اور اگر تو یہ کام نہ کرتا‘ تو تیرا کوئی خاص نقصان نہیں تھا۔ تب انسان کو ہوش آتی ہے اور جنت کی زینت کے سامانوں یعنی ان اعمال سے جن کی وجہ سے انسان جنت میں جاتا ہے وہ اپنی بدیوں کو ڈھانپنے کی کوشش کرتا ہے اور توبہ سے اپنے گناہوں کو دھوتا ہے۔ قرآن کریم میں وَرَقِ الْجَنَّۃ کے لفظ ہیں جس کے معنے مفسرین نے غلطی سے پتہ کے کیے ہیں حالانکہ اس کے معنے زینت کے بھی ہیں اور یہی ہم نے کیے ہیں۔ مطلب یہ کہ جن کاموں سے جنت میں زینت ملتی ہے۔ وہ کام آد
یہ مرادنہیں کہ بدی کرنے والے لوگوں کو واقعہ میں کوئی لفظی الہام ہوتا ہے۔ بلکہ مراد یہ ہے کہ جب انسان کے دل میں شرم اور ندامت پیدا ہوتی ہے تو اس کی فطرت صحیحہ اس کو بتاتی ہے کہ جو کچھ خداتعالیٰ نے کہا تھا وہ سچ تھا۔ اور جو کچھ اس نے کیا ہے وہ غلط تھا۔ تب وہ دعاؤں اور استغفار میں لگ جاتا ہے اور خدا کا فضل حاصل کر لیتا ہے۔
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them.
Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of t
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
483
سَوْءَة (Sau’ah) 这一单词的意思是, 一个人想把它遮掩起来的任何邪恶、卑鄙、不体面或讨厌的话、习惯或行为; 赤身裸体 (Lane)。这里, 这一单词的意思是 “隐私之物” 或 “弱点”, 因为没有人不知道自己的赤身裸体的状态。阿丹确实不知道他的某些弱点。当他的敌人引诱他离开安全位置的时候, 他开始认识到他的弱点。每个人都有某些弱点, 连他自己也不知道, 只有在严峻考验的时候, 或他在受诱惑和考验的时候, 这些弱点才会暴露出来。因此, 阿丹正是在恶魔引诱和欺骗他时, 他才感觉到他的某些天性上的弱点。«古兰经» 并没有说其它人开始知道阿丹和他妻子的弱点, 而是说他们自己觉悟到自己的弱点。
1
یعنی جب انسان بدی کا ارتکاب کر چکتا ہے تو اس کی ضمیر اس کو بتاتی ہے کہ دیکھ تو کتنا کمزور تھا اس کام نے تجھے کوئی فائدہ نہیں پہنچایا۔ اور اگر تو یہ کام نہ کرتا‘ تو تیرا کوئی خاص نقصان نہیں تھا۔ تب انسان کو ہوش آتی ہے اور جنت کی زینت کے سامانوں یعنی ان اعمال سے جن کی وجہ سے انسان جنت میں جاتا ہے وہ اپنی بدیوں کو ڈھانپنے کی کوشش کرتا ہے اور توبہ سے اپنے گناہوں کو دھوتا ہے۔ قرآن کریم میں وَرَقِ الْجَنَّۃ کے لفظ ہیں جس کے معنے مفسرین نے غلطی سے پتہ کے کیے ہیں حالانکہ اس کے معنے زینت کے بھی ہیں اور یہی ہم نے کیے ہیں۔ مطلب یہ کہ جن کاموں سے جنت میں زینت ملتی ہے۔ وہ کام آد
2
یہ مرادنہیں کہ بدی کرنے والے لوگوں کو واقعہ میں کوئی لفظی الہام ہوتا ہے۔ بلکہ مراد یہ ہے کہ جب انسان کے دل میں شرم اور ندامت پیدا ہوتی ہے تو اس کی فطرت صحیحہ اس کو بتاتی ہے کہ جو کچھ خداتعالیٰ نے کہا تھا وہ سچ تھا۔ اور جو کچھ اس نے کیا ہے وہ غلط تھا۔ تب وہ دعاؤں اور استغفار میں لگ جاتا ہے اور خدا کا فضل حاصل کر لیتا ہے۔
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
924
Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
958
The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them.
959
Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of t
قَالَ یٰبُنَیَّ لَا تَقۡصُصۡ رُءۡیَاکَ عَلٰۤی اِخۡوَتِکَ فَیَکِیۡدُوۡا لَکَ کَیۡدًا ۖ اِنَّ الشَّیۡطٰنَ لِلۡاِنۡسٰنِ عَدُوٌّ مُّبِیۡنٌ
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
f
2:169; 18:51; 35:7.
a
2:169; 18:51; 35:7.
1510
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
a
2:169; 18:51; 35:7.
وَقُل لِّعِبَادِیۡ یَقُوۡلُوا الَّتِیۡ ہِیَ اَحۡسَنُ ۚ اِنَّ الشَّیۡطٰنَ یَنۡزَغُ بَیۡنَہُمۡ ۚ اِنَّ الشَّیۡطٰنَ کَانَ لِلۡاِنۡسٰنِ عَدُوًّا مُّبِیۡنًا
16:126; 23:97; 41:35.
7:201; 12:101; 41:37.
Commentary:
In v. 16:126 which was actually revealed after the Surah under comment in order of revelation, we have, call unto the way of thy Lord with wisdom and goodly exhortation, and reason with them in a way that is best. The order in which the three precepts to be followed in preaching have been mentioned in these words has been closely observed in the teaching given in the present Surah. This constitutes a strong argument in favour of the contention that the chapters and verses of the Quran have been arranged in an intelligent order and not placed haphazard. Verses 24-40 of the present Surah embody some of the excellent teachings of the Quran and end with the words, this is part of that wisdom which thy Lord has revealed to thee (v. 40). These words correspond to the first injunction contained in 16:126, viz. call unto the way of thy Lord with wisdom. Verses 40-53 begin with the theme "set not up with Allah any other god" and proceed to give teachings concerning the Unity of God. This corresponds to the second precept contained in 16:126 and is expressed by the words "goodly exhortation." A discourse on the Unity of God makes a natural appeal to the sentiments of man. The third principle mentioned in 16:126 was, reason with them in a way that is best. This corresponds to the third injunction, beginning with the verse under comment, viz. say to My servants that they should speak that which is best.
The verse also contains the hint that if Muslims desire to hasten the day of the spiritual resurrection referred to in the previous verse when the whole of Arabia would become Muslim, they should adopt a manner of discourse best calculated to help disbelievers accept Islam.
g
16:126; 23:97; 41:35.
h
7:201; 12:101; 41:37.
a
16:126; 23:97; 41:35.
b
7:201; 12:101; 41:37.
1983
Commentary:
In v. 16:126 which was actually revealed after the Surah under comment in order of revelation, we have, call unto the way of thy Lord with wisdom and goodly exhortation, and reason with them in a way that is best. The order in which the three precepts to be followed in preaching have been mentioned in these words has been closely observed in the teaching given in the present Surah. This constitutes a strong argument in favour of the contention that the chapters and verses of the Quran have been arranged in an intelligent order and not placed haphazard. Verses 24-40 of the present Surah embody some of the excellent teachings of the Quran and end with the words, this is part of that wisdom which thy Lord has revealed to thee (v. 40). These words correspond to the first injunction contained in 16:126, viz. call unto the way of thy Lord with wisdom. Verses 40-53 begin with the theme "set not up with Allah any other god" and proceed to give teachings concerning the Unity of God. This corresponds to the second precept contained in 16:126 and is expressed by the words "goodly exhortation." A discourse on the Unity of God makes a natural appeal to the sentiments of man. The third principle mentioned in 16:126 was, reason with them in a way that is best. This corresponds to the third injunction, beginning with the verse under comment, viz. say to My servants that they should speak that which is best.
The verse also contains the hint that if Muslims desire to hasten the day of the spiritual resurrection referred to in the previous verse when the whole of Arabia would become Muslim, they should adopt a manner of discourse best calculated to help disbelievers accept Islam.
b
16:126; 23:97; 41:35.
c
7:201; 12:101; 41:37.
یٰۤاَبَتِ لَا تَعۡبُدِ الشَّیۡطٰنَ ۖ اِنَّ الشَّیۡطٰنَ کَانَ لِلرَّحۡمٰنِ عَصِیًّا
6:143; 24:22; 36:61.
6:143; 24:22; 36:61.
‘Ibadah which is noun-infinitive from the verb ‘Abada does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This latter significance of the word is clear from the verse itself because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him.
In this verse, in fact, in the whole Surah, Shirk (idolatry) has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute Ar-Rahman (The Gracious) has also been mentioned again and again, because Shirk (idolatry) in every shape and form is the direct result of the denial of Rahmaniyyah (Divine Grace).
6:143; 24:22; 36:61.
Commentary:
عبادة which is noun-infinitive from the verb عبد does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This significance of the word is clear from the verse itself, because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him. It also appears from this verse that the word شیطان (Satan) here does not mean the 'Devil' or even the idols. Here it only signifies evil inclinations, wrong ideas and beliefs and bad associates and evil spirits. According to these meanings of the words عبادة and شیطان the verse would signify that one should not follow blindly or unthinkingly evil inclinations, wrong beliefs or bad friends or associates. Such an attitude on one’s part is tantamount to giving them Divine status and to worshipping them.
The word عصیا (rebel) also indicates that شیطان in this verse does not signify idols made of wood or stone because idols of stone do not disobey God. From the previous verse one may have been led to think that Abraham had advised his father against idol-worship only. This verse belies that idea and indicates that he advised him also against blindly following evil inclinations, wrong beliefs and association with evil persons. The words الشیطان (Satan) includes all these things.
b
6:143; 24:22; 36:61.
a
6:143; 24:22; 36:61.
2187
Commentary:
عبادة which is noun-infinitive from the verb عبد does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This significance of the word is clear from the verse itself, because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him. It also appears from this verse that the word شیطان (Satan) here does not mean the 'Devil' or even the idols. Here it only signifies evil inclinations, wrong ideas and beliefs and bad associates and evil spirits. According to these meanings of the words عبادة and شیطان the verse would signify that one should not follow blindly or unthinkingly evil inclinations, wrong beliefs or bad friends or associates. Such an attitude on one’s part is tantamount to giving them Divine status and to worshipping them.
The word عصیا (rebel) also indicates that شیطان in this verse does not signify idols made of wood or stone because idols of stone do not disobey God. From the previous verse one may have been led to think that Abraham had advised his father against idol-worship only. This verse belies that idea and indicates that he advised him also against blindly following evil inclinations, wrong beliefs and association with evil persons. The words الشیطان (Satan) includes all these things.
b
6:143; 24:22; 36:61.
1774
‘Ibadah which is noun-infinitive from the verb ‘Abada does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This latter significance of the word is clear from the verse itself because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him.
1775
In this verse, in fact, in the whole Surah, Shirk (idolatry) has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute Ar-Rahman (The Gracious) has also been mentioned again and again, because Shirk (idolatry) in every shape and form is the direct result of the denial of Rahmaniyyah (Divine Grace).
اِنَّ الشَّیۡطٰنَ لَکُمۡ عَدُوٌّ فَاتَّخِذُوۡہُ عَدُوًّا ۚ اِنَّمَا یَدۡعُوۡا حِزۡبَہٗ لِیَکُوۡنُوۡا مِنۡ اَصۡحٰبِ السَّعِیۡرِ
2:169; 12:6; 18:51; 20:118.
2:169; 12:6; 18:51; 20:118.
2:169; 12:6; 18:51; 20:118.
a
2:169; 12:6; 18:51; 20:118.
b
2:169; 12:6; 18:51; 20:118.
c
2:169; 12:6; 18:51; 20:118.
۞ اَلَمۡ اَعۡہَدۡ اِلَیۡکُمۡ یٰبَنِیۡۤ اٰدَمَ اَنۡ لَّا تَعۡبُدُوا الشَّیۡطٰنَ ۖ اِنَّہٗ لَکُمۡ عَدُوٌّ مُّبِیۡنٌ
6:143.
6:143.
6:143; 19:45; 24:22.
Commentary:
The words of the verse seem to have been spoken more in sorrow than in anger. They are intended to bring home to sinners and guilty people the sense of their guilt by reminding them that they worked out their ruin with their own hands by deliberately and persistently ignoring and defying God’s warning that they should be on their guard against Satan who was their open enemy (7:23) and who had brought about the expulsion of their forebears from Paradise (7:28).
d
6:143.
d
6:143; 19:45; 24:22.
3253
Commentary:
The words of the verse seem to have been spoken more in sorrow than in anger. They are intended to bring home to sinners and guilty people the sense of their guilt by reminding them that they worked out their ruin with their own hands by deliberately and persistently ignoring and defying God’s warning that they should be on their guard against Satan who was their open enemy (7:23) and who had brought about the expulsion of their forebears from Paradise (7:28).
a
6:143.