اِلَّا
Appears 515 times in Quran
Occurrences in Quran
Found 50 verses containing "اِلَّا".
۞ اِنَّ اللّٰہَ لَا یَسۡتَحۡیٖۤ اَنۡ یَّضۡرِبَ مَثَلًا مَّا بَعُوۡضَۃً فَمَا فَوۡقَہَا ۚ فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا فَیَعۡلَمُوۡنَ اَنَّہُ الۡحَقُّ مِنۡ رَّبِّہِمۡ ۖ وَاَمَّا الَّذِیۡنَ کَفَرُوۡا فَیَقُوۡلُوۡنَ مَاذَاۤ اَرَادَ اللّٰہُ بِہٰذَا مَثَلًا ۘ یُضِلُّ بِہٖ کَثِیۡرًا وَّیَہۡدِیۡ بِہٖ کَثِیۡرًا ۚ وَمَا یُضِلُّ بِہٖۤ اِلَّا الۡفٰسِقِیۡنَ
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
33:54.
14:25; 16:76, 112; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
33:54.
14:25; 16:76, 113; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
1
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
2
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
3
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
a
33:54.
b
14:25; 16:76, 113; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
33
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
48
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
48A
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
48B
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
49
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
قَالُوۡا سُبۡحٰنَکَ لَا عِلۡمَ لَنَاۤ اِلَّا مَا عَلَّمۡتَنَاۤ ۖ اِنَّکَ اَنۡتَ الۡعَلِیۡمُ الۡحَکِیۡمُ
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
39
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
63
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
وَاسۡتَعِیۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوۃِ ۚ وَاِنَّہَا لَکَبِیۡرَۃٌ اِلَّا عَلَی الۡخٰشِعِیۡنَ
2:154; 7:129.
4:143; 9:54.
Sabr means, to adhere steadily to what reason and law command and to restrain oneself from what reason and law forbid and from manifesting grief, agitation and impatience (Mufradat).
This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that they should not be hasty in rejecting the Holy Prophet but should try to find out the truth with patience and prayer. As taken to be addressed to Muslims it gives them a message of hope and encouragement. If they acted with patience and prayer, they need have no fear.
2:154; 7:129.
4:143; 9:54.
Important Words:
صبر (patience) means: (1) to steadily adhere to what reason and law command; (2) to restrain oneself from what reason and law forbid; and (3) to restrain oneself from manifesting grief, agitation and impatience, the word being the contrary of جزعi.e. manifestation of grief and agitation (Mufradat).
خاشعین (the humble) is the plural of خاشع which is derived from خشع which means, he became lowly, humble or submissive; he exercised restraint over himself; he confided in God only, throwing himself completely at His mercy (Aqrab, Mufradat & Lisan). The verse that follows explains what God here means by the word خاشعین.
Commentary:
This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that the Israelites should not be hasty in rejecting the Holy Prophet but should seek to find out the truth with patience and prayer. The verse, however, ends with an expression of the fear that, as seeking to find out the truth in the aforesaid manner is difficult, the Jews perhaps will not resort to the method which only the humble adopt. Or it may be taken to be addressed to Muslims. When the Quran recounted so many hostile activities of Jews against Muslims, it was natural that the weak-minded people among the latter should begin to entertain fear of the Jews. So, as necessitated by the psychological effect of the verses on the listeners, the Quran here turns to the Muslims and gives them a message of hope and encouragement. If Muslims acted with صبر and الصلوة (patience and prayer), they need have no fear. In other words, if they abstain from evils, and practise virtue and be steadfast and observe patience and constantly pray to God for help, He will certainly send them His help, and they will conquer all opposition.
The pronoun in the words, this indeed is hard except for the humble in spirit, refers either to الصلوة or to استعانة derived from the word استعینواmeaning, that the act of seeking God’s help through صبر and الصلوة is not an easy affair. It requires not only a righteous spirit but also one of complete restraint and trust.
b
2:154; 7:129.
c
4:143; 9:54.
a
2:154; 7:129.
b
4:143; 9:54.
52
Important Words:
صبر (patience) means: (1) to steadily adhere to what reason and law command; (2) to restrain oneself from what reason and law forbid; and (3) to restrain oneself from manifesting grief, agitation and impatience, the word being the contrary of جزعi.e. manifestation of grief and agitation (Mufradat).
خاشعین (the humble) is the plural of خاشع which is derived from خشع which means, he became lowly, humble or submissive; he exercised restraint over himself; he confided in God only, throwing himself completely at His mercy (Aqrab, Mufradat & Lisan). The verse that follows explains what God here means by the word خاشعین.
Commentary:
This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that the Israelites should not be hasty in rejecting the Holy Prophet but should seek to find out the truth with patience and prayer. The verse, however, ends with an expression of the fear that, as seeking to find out the truth in the aforesaid manner is difficult, the Jews perhaps will not resort to the method which only the humble adopt. Or it may be taken to be addressed to Muslims. When the Quran recounted so many hostile activities of Jews against Muslims, it was natural that the weak-minded people among the latter should begin to entertain fear of the Jews. So, as necessitated by the psychological effect of the verses on the listeners, the Quran here turns to the Muslims and gives them a message of hope and encouragement. If Muslims acted with صبر and الصلوة (patience and prayer), they need have no fear. In other words, if they abstain from evils, and practise virtue and be steadfast and observe patience and constantly pray to God for help, He will certainly send them His help, and they will conquer all opposition.
The pronoun in the words, this indeed is hard except for the humble in spirit, refers either to الصلوة or to استعانة derived from the word استعینواmeaning, that the act of seeking God’s help through صبر and الصلوة is not an easy affair. It requires not only a righteous spirit but also one of complete restraint and trust.
f
2:154; 7:129.
g
4:143; 9:54.
82
Sabr means, to adhere steadily to what reason and law command and to restrain oneself from what reason and law forbid and from manifesting grief, agitation and impatience (Mufradat).
83
This verse along with the one that follows may be taken to be addressed either to the Jews or to the Muslims. In the former case, it constitutes a continuation of the address to the Israelites, meaning that they should not be hasty in rejecting the Holy Prophet but should try to find out the truth with patience and prayer. As taken to be addressed to Muslims it gives them a message of hope and encouragement. If they acted with patience and prayer, they need have no fear.
وَمِنۡہُمۡ اُمِّیُّوۡنَ لَا یَعۡلَمُوۡنَ الۡکِتٰبَ اِلَّاۤ اَمَانِیَّ وَاِنۡ ہُمۡ اِلَّا یَظُنُّوۡنَ
Ummiyyun signifies those who follow no revealed Book. The word is plural of Ummiyy which means, one who cannot read or write.
Important Words:
امیون (illiterate persons) is the plural of امی which means, one who can neither write nor read. The word is said to have been derived from ام (mother), for an امی (illiterate person) continues, as it were, the same as when born of his mother (Aqrab). امیalso signifies: (1) one not having a revealed Scripture; (2) one belonging to the Arab nation (Lane).
امانی (false notions) derived from منی is the plural of امنیة meaning: (1) a desire; (2) an object of desire; (3) falsehood; (4) reading or recitation (Aqrab).
Commentary:
There is yet a third class among the Jews who have no knowledge of the Book at all. They have only their own false notions or desires, and, instead of trying to understand the Book and basing their faith on conviction, they depend upon their own whims. Their knowledge is not based on God’s Book. They rather twist the Book according to their own vain desires and false notions. It is a case of the wish being father to the thought. As the word also means, reading or recitation, the verse in this sense would mean that the Jews only know the letter of the Law and have lost all contact with its spirit. They read the Book but do not understand it.
85
Important Words:
امیون (illiterate persons) is the plural of امی which means, one who can neither write nor read. The word is said to have been derived from ام (mother), for an امی (illiterate person) continues, as it were, the same as when born of his mother (Aqrab). امیalso signifies: (1) one not having a revealed Scripture; (2) one belonging to the Arab nation (Lane).
امانی (false notions) derived from منی is the plural of امنیة meaning: (1) a desire; (2) an object of desire; (3) falsehood; (4) reading or recitation (Aqrab).
Commentary:
There is yet a third class among the Jews who have no knowledge of the Book at all. They have only their own false notions or desires, and, instead of trying to understand the Book and basing their faith on conviction, they depend upon their own whims. Their knowledge is not based on God’s Book. They rather twist the Book according to their own vain desires and false notions. It is a case of the wish being father to the thought. As the word also means, reading or recitation, the verse in this sense would mean that the Jews only know the letter of the Law and have lost all contact with its spirit. They read the Book but do not understand it.
113A
Ummiyyun signifies those who follow no revealed Book. The word is plural of Ummiyy which means, one who cannot read or write.
وَاِذۡ اَخَذۡنَا مِیۡثٰقَ بَنِیۡۤ اِسۡرٰٓءِیۡلَ لَا تَعۡبُدُوۡنَ اِلَّا اللّٰہَ وَبِالۡوٰلِدَیۡنِ اِحۡسَانًا وَّذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَقُوۡلُوۡا لِلنَّاسِ حُسۡنًا وَّاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ ثُمَّ تَوَلَّیۡتُمۡ اِلَّا قَلِیۡلًا مِّنۡکُمۡ وَاَنۡتُمۡ مُّعۡرِضُوۡنَ
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
4:155; 5:13.
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
4:155; 5:13.
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
c
4:155; 5:13.
d
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
1
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
a
4:155; 5:13.
b
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
90
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
a
4:155; 5:13.
b
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
116
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
ثُمَّ اَنۡتُمۡ ہٰٓؤُلَآءِ تَقۡتُلُوۡنَ اَنۡفُسَکُمۡ وَتُخۡرِجُوۡنَ فَرِیۡقًا مِّنۡکُمۡ مِّنۡ دِیٰرِہِمۡ تَظٰہَرُوۡنَ عَلَیۡہِمۡ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَاِنۡ یَّاۡتُوۡکُمۡ اُسٰرٰی تُفٰدُوۡہُمۡ وَہُوَ مُحَرَّمٌ عَلَیۡکُمۡ اِخۡرَاجُہُمۡ ۚ اَفَتُؤۡمِنُوۡنَ بِبَعۡضِ الۡکِتٰبِ وَتَکۡفُرُوۡنَ بِبَعۡضٍ ۚ فَمَا جَزَآءُ مَنۡ یَّفۡعَلُ ذٰلِکَ مِنۡکُمۡ اِلَّا خِزۡیٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَیَوۡمَ الۡقِیٰمَۃِ یُرَدُّوۡنَ اِلٰۤی اَشَدِّ الۡعَذَابِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
ضُرِبَتۡ عَلَیۡہِمُ الذِّلَّۃُ اَیۡنَ مَا ثُقِفُوۡۤا اِلَّا بِحَبۡلٍ مِّنَ اللّٰہِ وَحَبۡلٍ مِّنَ النَّاسِ وَبَآءُوۡ بِغَضَبٍ مِّنَ اللّٰہِ وَضُرِبَتۡ عَلَیۡہِمُ الۡمَسۡکَنَۃُ ۚ ذٰلِکَ بِاَنَّہُمۡ کَانُوۡا یَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَیَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ ۚ ذٰلِکَ بِمَا عَصَوۡا وَّکَانُوۡا یَعۡتَدُوۡنَ
2:62, 91; 5:61; 7:168.
2:62, 92; 3:22.
这节经文包含一个有关犹太人的重要的、意义深远的预言, 即他们永远注定要蒙受耻辱、贬抑和屈从于他人。犹太民族的历史从穆圣时代直到目前都雄辩地证明了这个令人敬畏的预言的真实性。在所有国家、所有时代, 当今开明和宽容的时代也不例外,--------犹太人一直是残酷迫害的牺牲者, 并且一直蒙受各种各样的耻辱。以色列国家的建立只不过是犹太民族生活中的暂时阶段。
قرآن کریم میں یَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ کے الفاظ ہیں۔ اور بنی اسرائیل نے سب نبیوں کو قتل نہیں کیا مگر چونکہ قتل کا لفظ کوششِ قتل کے لئے بھی آتا ہے ہم نے واقعات کے مطابق قتل کرنے کی جگہ قتل کرنے کی کوشش ترجمہ کیا ہے۔
2:62, 91; 5:61; 7:168.
2:62, 92; 3:22.
The verse contains an important and far-reaching prophecy regarding the Jews, viz. that they are for ever doomed to disgrace and humiliation and to live in subjection to others. The history of the Jewish people from the time of the Holy Prophet up to the present day bears eloquent testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not excepted, the Jews have been the victim of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. The establishment of the State of Israel is but a temporary phase in the life of Jewry.
2:62, 67; 5:61; 7:168.
2:62, 92; 3:22.
Important Words:
حبل (protection). See 3:104.
المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).
Commentary:
This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.
The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.
The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.
The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.
The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet.
e
2:62, 91; 5:61; 7:168.
f
2:62, 92; 3:22.
272
这节经文包含一个有关犹太人的重要的、意义深远的预言, 即他们永远注定要蒙受耻辱、贬抑和屈从于他人。犹太民族的历史从穆圣时代直到目前都雄辩地证明了这个令人敬畏的预言的真实性。在所有国家、所有时代, 当今开明和宽容的时代也不例外,--------犹太人一直是残酷迫害的牺牲者, 并且一直蒙受各种各样的耻辱。以色列国家的建立只不过是犹太民族生活中的暂时阶段。
1
قرآن کریم میں یَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ کے الفاظ ہیں۔ اور بنی اسرائیل نے سب نبیوں کو قتل نہیں کیا مگر چونکہ قتل کا لفظ کوششِ قتل کے لئے بھی آتا ہے ہم نے واقعات کے مطابق قتل کرنے کی جگہ قتل کرنے کی کوشش ترجمہ کیا ہے۔
b
2:62, 67; 5:61; 7:168.
c
2:62, 92; 3:22.
398
Important Words:
حبل (protection). See 3:104.
المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).
Commentary:
This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.
The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.
The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.
The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.
The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet.
b
2:62, 91; 5:61; 7:168.
c
2:62, 92; 3:22.
458
The verse contains an important and far-reaching prophecy regarding the Jews, viz. that they are for ever doomed to disgrace and humiliation and to live in subjection to others. The history of the Jewish people from the time of the Holy Prophet up to the present day bears eloquent testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not excepted, the Jews have been the victim of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. The establishment of the State of Israel is but a temporary phase in the life of Jewry.
وَلَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکَ اٰیٰتٍۭ بَیِّنٰتٍ ۖ وَّمَا یَکۡفُرُ بِہَاۤ اِلَّا الۡفٰسِقُوۡنَ
Commentary:
The verse purports to say that the denial of the Holy Prophet by the Jews, and for that matter by all other disbelievers, is quite unreasonable because his claim is based on convincing arguments and manifest Signs. The verse gives the lie to those who have the effrontery to assert that, according to the Quran, the Prophet of Islam showed no Signs. The greatest of the Signs shown by the Holy Prophet is the matchlessness of the Quran itself.
The word الفاسقون (the disobedient) occurring at the end of this verse means "those who first take upon themselves to observe what the Law orders and acknowledge its authority and then go against it" (Lane). This is a true picture of the Jews who rejected the Holy Prophet in spite of the fact that his coming had been foretold in their own Scriptures.
106
Commentary:
The verse purports to say that the denial of the Holy Prophet by the Jews, and for that matter by all other disbelievers, is quite unreasonable because his claim is based on convincing arguments and manifest Signs. The verse gives the lie to those who have the effrontery to assert that, according to the Quran, the Prophet of Islam showed no Signs. The greatest of the Signs shown by the Holy Prophet is the matchlessness of the Quran itself.
The word الفاسقون (the disobedient) occurring at the end of this verse means "those who first take upon themselves to observe what the Law orders and acknowledge its authority and then go against it" (Lane). This is a true picture of the Jews who rejected the Holy Prophet in spite of the fact that his coming had been foretold in their own Scriptures.
وَاتَّبَعُوۡا مَا تَتۡلُوا الشَّیٰطِیۡنُ عَلٰی مُلۡکِ سُلَیۡمٰنَ ۖ وَمَا کَفَرَ سُلَیۡمٰنُ وَلٰکِنَّ الشَّیٰطِیۡنَ کَفَرُوۡا یُعَلِّمُوۡنَ النَّاسَ السِّحۡرَ وَمَاۤ اُنۡزِلَ عَلَی الۡمَلَکَیۡنِ بِبَابِلَ ہٰرُوۡتَ وَمٰرُوۡتَ ۚ وَمَا یُعَلِّمَانِ مِنۡ اَحَدٍ حَتّٰی یَقُوۡلَاۤ اِنَّمَا نَحۡنُ فِتۡنَۃٌ فَلَا تَکۡفُرۡ ۖ فَیَتَعَلَّمُوۡنَ مِنۡہُمَا مَا یُفَرِّقُوۡنَ بِہٖ بَیۡنَ الۡمَرۡءِ وَزَوۡجِہٖ ۚ وَمَا ہُمۡ بِضَآرِّیۡنَ بِہٖ مِنۡ اَحَدٍ اِلَّا بِاِذۡنِ اللّٰہِ ۚ وَیَتَعَلَّمُوۡنَ مَا یَضُرُّہُمۡ وَلَا یَنۡفَعُہُمۡ ۚ وَلَقَدۡ عَلِمُوۡا لَمَنِ اشۡتَرٰٮہُ مَا لَہٗ فِی الۡاٰخِرَۃِ مِنۡ خَلٰقٍ ۚ وَلَبِئۡسَ مَا شَرَوۡا بِہٖۤ اَنۡفُسَہُمۡ ۚ لَوۡ کَانُوۡا یَعۡلَمُوۡنَ
هَارُوْت (Harut, 哈鲁特) 和 مَارُوْت (Marut, 马鲁特) 都是形容性名称, 前者来自هَرَتَ (Harata) 即他摧毁 (اَقْرَبْ), 意指摧毁者; 而后者来自 مَرَتَ (Marata) 即他破坏, 意指破坏者。这两个名称意味着这两位圣洁的人出现的目的是 “粉碎” 和 “破坏” 古以色列人敌国的光荣和权利。这两位圣洁的人一开始就告诉新成员们, 这是来自安拉的一种考验, 作分辩善恶之用。它们只限于社会成员中的男性。本节经文表明, 在穆圣时期的犹太人一味干着素莱曼 (所罗们) 时代他们的祖先所沉溺的、同样的阴谋诡计。经文又说素莱曼时代的那些作乱者, 就是称他 (素菜曼) 为不信宗教者。本节经文消除了对素莱曼不信的责备。经文又说, 素莱曼时代这些害人精为了欺骗人们和隐瞒他们的真实企图, 授给他们的伙伴一些隐语, 这些隐语传达给他们与一般所了解的完全不同的含义。本节经文间接提到了素莱曼的敌人对他进行的密谋策划, 企图藉此来分裂他的帝国。这暗指, 麦地那的犹太人正在采取卑鄙的手法来反对穆圣, 但是他们的邪恶谋划永不会得逞。
“两位天使” 这词在这里指两位圣洁的人 (12:32), 因为这里是说, 这两位天使在教导人们某些事情而天使并不生活在人间, 也不与人有自由交往。(17:95; 21:8)
犹太人看到伊斯兰教的势力在稳步扩展, 而在阿拉伯半岛反对它的势力已彻底崩溃以致他们不能阻止或妨碍它的发展, 这时他们便开始煽动局外人来反对它。在基督教统治者们的压迫和残害下, 他们原在波斯避难, 早把它们宗教中心地从犹太转移到巴比伦王国 (Hutchinson编History of Nations 550页)。他们逐渐对波斯君主王朝的宫廷施加巨大的影响, 并开始策划反对伊斯兰教的阴谋。当乔所罗斯 (Chosroes) 二世收到穆圣邀他接受伊斯兰教的信时, 他们成功地怂恿他给也门--------当时是波斯的一个省--------省长巴德汉 (بَاذَان, Badhan) 发布命令, 逮捕穆圣, 并把囚禁的穆圣送上波斯法庭。本节经文间接提到的正是穆圣时期犹太人的这些阴谋诡计。这件事引起了他们的注意力: 即他们的祖先当初也曾策划反对素莱曼的阴谋。那时他们集团中的某些成员建立起反对他的结社, 在社的内部教以秘密的符号和代号 («列王纪上» 11:29-32; «列王纪上»11:14, 23, 26; «历代志下» 10:2-4) 他们第二次求助于秘密结社是在尼布加尼撒 (Nebuchadnezzar) 国王时代, 他们在巴比伦被监禁期间。本节经文中所提到的圣洁的人是先知哈基 (Haggai) 和伊多 (Iddo) 的儿子扎格里亚 (Zachariah) («以斯拉记» 5:1)。这两位圣洁的人把他们协会的会员限制在男性之内, 并在一开始就告诉新会员:他们是来自安拉的一种考验, 因此古以色列人不应不信从他们所说的话。当米堤亚 (Media) 和波斯 (Persia) 的国王塞鲁士 (Cyrus) 登基时, 古以色列人同他达成一项秘密协议, 这大大促进了他征服巴比伦。作为这一贡献的报答, 塞鲁士不仅允许他们返回耶路撒冷, 而且帮助他们重建素菜曼圣殿 («史学家的世界史», II. 126)。本节经文暗示, 犹太人前两次的努力得到不同的结果。第一次针对素菜曼的阴谋以完全失去他们的威望并最后被放逐到巴比伦而告终。第二次, 他们在两位受安拉启示的人物的领导下采取类似方针而获得成功。因此, 为了指出犹太人反对穆圣的企图是否会像他们在素莱曼时代那样遭到失败, 或是像在巴比伦时代那样而获得成功, «古兰
经» 说: “(穆圣的反对者) 正在学习对他们有害而无益的东西。” 暗示他们不会像他们的祖先那样在巴比伦获得成功。
شَیْطَان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ: ہر سرکش اور حد سے بڑھنے والا (اقرب) مفردات راغب میں بھی وَاتَّبَعُوْا مَا تَتْلُوا الشَّیٰـطِیْنُ میں شیاطین سے سرکش انسان مراد لئے گئے ہیں۔ اس لئے ہم نے ترجمہ میں ’’باغی‘‘ کا لفظ استعمال کیا ہے۔
دو فرشتوں یعنی دو فرشتہ خصلت آدمیوں پر (تفصیل کے لئے دیکھیں تفسیر کبیر سورۃ البقرۃ جلد دوم صفحہ ۶۵)۔
یُفَرِّقُوۡنَ بِہٖ بَیۡنَ الۡمَرۡءِ وَ زَوۡجِہٖ یعنی وہ خاص دینی تعلیم ان کو دیتے تھے جس کی وجہ سے جو عورت ایمان لے آتی تھی‘ وہ ایمان نہ لانے والے مرد کی پروا نہیں کرتی تھی اور جو مرد ایمان لے آتا تھا وہ ایمان نہ لانے والی عورت کی پروا نہیں کرتا تھا‘ بلکہ اگر میاں بیوی میں سے بیوی ایمان لے آتی تو وہ اس تعلیم کو جو اسے سکھائی جاتی تھی مقدم رکھ کر اپنے خاوند سے اپنی جماعت کی باتیں چھپانے لگ جاتی اور اگر مرد ایمان لے آتا تو وہ اپنی بیوی سے باتیں چھپانے لگ جاتا اور دونوں ایک دوسرے کو اپنا راز دار نہیں بناتے تھے۔ صرف خدا تعالیٰ کے رسول یا اس کے نائبوں کو راز دار بنات
Talautu-hu means, I followed him (Lane).
‘Ala gives the sense of fi, i.e. "in" or "during" and "against" (Mughni). The particle is also used in the Qur’an in the sense of "in conformity with" (2:113); assigning a cause (2:186); in the sense of fi (28:16) and min (83:3). Tala ‘Alaihi also means, he lied against him (Taj, Muhit & Razi).
Sihr means, a crafty device; mischief; enchantment; producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in Sihr.
The word "two angels" here signifies two holy men (12:32), because the two angels are here mentioned as teaching something to the people and angels do not live among men and do not have free intercourse with them (17:95; 21:8).
Harut and Marut are both descriptive names, the former being derived from Harata, (i.e. he tore up—Aqrab) means, one who tears up; and the latter derived from Marata, (i.e. he broke) means, one who breaks. These names signify that the object of the appearance of these holy men was to 'tear asunder' and 'break' the glory and power of the empire of the enemies of the Israelites. These holy men told the new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad. They confined the membership of their society to the males only. The verse signifies that the Jews in the time of the Holy Prophet indulged in the same mischievous devices and practices which characterized their forefathers in the days of Solomon. It further says that the mischief-mongers in Solomon’s time were those rebellious men who called him a disbeliever. The verse clears Solomon of the accusation of disbelief. It adds that the mischief-mongers in Solom
When the Jews saw that the power of Islam was steadily expanding and opposition to it in Arabia had completely broken down and they could not arrest or retard its progress, they began to excite outsiders against it. Oppressed and persecuted by Christian rulers they had taken refuge in Persia and had shifted their religious centre from Judah to Babylonia (Hutchinson’s History of the Nations, p. 550). Gradually, they came to exercise great influence at the court of the Persian Monarchs and began to hatch plots against Islam. When Chosroes II received a letter from the Holy Prophet inviting him to accept Islam, they succeeded in instigating him to issue orders to Badhan, the Governor of Yemen, which was then a province of Persia, to arrest and send the Holy Prophet in chains to the Persian court. It is to these plots and machinations of the Jews in the Prophet’s time that the verse alludes. Their attention is invited to the fact that their forefathers had also hatched plots first against Solomon when some
Important Words:
تتلوا (followed). See 2:114
شیاطین (rebellious men). See 2:15.
علی (during) gives the sense of فی i.e. "in" or "during" (Aqrab & Mughni). It is also used to denote a hostile sense meaning "against", as one says خرج علیه i.e. he rebelled against him, or he went out against him with an army intending to fight (Wright). In this sense the phrase علی ملك سلیمان would mean, against the government of Solomon, or conspiring against his government.
سحر (falsehood and deception). In verbal senses سحرہ means, he deceived him; he coaxed him and involved him in trouble and deprived him of his understanding; he enchanted him. سحرالفضة means, he coated a piece of silver so as to make it look like gold. The noun سحر means, anything the source of which is not quite visible; showing off falsehood in the form of truth; a crafty device; craftiness; mischief; enchantment (Aqrab). It also means, producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is; embellishment by falsification and deceit (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in the meaning of سحر.
ملكین (two angels) is the dual number from ملك (angel) for which see 2:31. Figuratively ملك is sometimes used to denote a handsome or holy person, as the Quran says, He (Joseph) is but a gracious angel, i.e. a handsome and pious youth (12:32). As in the verse under comment, the two angels are described as teaching something to the people, therefore the word cannot be taken in its literal significance, because angels do not live among men and do not generally have free intercourse with them (17:95, 96; 21:8). Thus in the present verse ملکین would not mean "two angels" in the literal sense of the word but "two holy men".
ھاروت (Harut) and ماروت (Marut) are both descriptive names. ھاروت is derived from ھرت which means, he tore up (Aqrab); hence ھاروت means, one who tears; the tearer. ماروت is derived from مرت which means, he broke (Aqrab & Lane). Thus ماروت means, one who breaks; the breaker. These names signify that the object of the appearance of these holy men was to 'tear' asunder and 'break' the glory and power of certain people.
فتنة (trial) means, the trial or means whereby the condition of a man may be demonstrated in respect of good or evil (Lane). They say فتن الصائغ الذھب i.e. the goldsmith melted the gold in the crucible so that its purity or impurity might be ascertained (Aqrab).
Commentary:
Many a legend unwarranted by the Quran and the Hadith—and even running contrary to them—clusters round this verse. It would be quite unreasonable to interpret it on the basis of those myths. For their true interpretation no external evidence is needed, the words being self-explanatory. It is clear from the verse itself that Jews in the time of the Holy Prophet were bent upon the same mischief which characterized them in the days of Solomon and during the days of their captivity in Babylon. The verse further indicates that the mischief-mongers of Solomon’s time were those "rebellious men" who called him an unbeliever. God says that those wicked men themselves, and not Solomon, lacked belief. Again, the verse tells us that these men taught their associates such signs as conveyed to them meanings quite different from those generally accepted, for the purpose of deceiving other people and concealing their own activities. All this leads to the conclusion that this verse alludes to those secret plots which the enemies of Solomon made against him, and by which they wished to break his empire. It is pointed out that now, in the time of the Holy Prophet, these people are resorting to the selfsame tactics, but that they will fail.
As the verse refers to a number of historical events, it is advisable to relate them here at some length.
When Jews saw that the power of Islam was steadily expanding and that no opposition from the Arabs had been able to arrest the progress of Muslims, they began to excite outsiders against them. At that time there were two large empires in the neighbourhood of Arabia: (1) The Byzantine or Eastern Roman Empire; and (2) The Persian Empire. As Jews were already at enmity with the Roman Government, because they were in constant trouble under it, so it was only the Persian Government to which they could look for support. Harassed by the oppression of Christian rulers, they had taken refuge in Persia, where they enjoyed a good deal of religious freedom, and their religious centre shifted from Judah and Jerusalem to Babylonia (Hutchinson’s History of the Nations, p.550). In the seventh century of the Christian era, i.e., during the lifetime of the Holy Prophet, Jews suffered exceptionally cruel persecution at the hands of the Christian Emperors of the Eastern Roman Empire. "Both Phocas and Heraclius", says the Historians’ History of the World (vol. 7, p. 175), "attempted to exterminate the Jewish religion, and if possible to put an end to their national existence. Heraclius not only practised every species of cruelty himself to effect this object within the bounds of his own dominions, but he even made the forced conversion or banishment of the Jews a prominent feature in his diplomacy." So, in the time of the Holy Prophet the only government to which the Jews could look for help was that of Persia, where their co-religionists enjoyed much influence, especially in the reign of Chosroes II (Jew. Enc., ix. 648).
Consequently, when the Jews saw that their efforts to check the progress of Islam had totally failed, they took to exciting the Persian Court against the Holy Prophet by various means; and as a result, Chosroes II issued orders to the Governor of Yemen to send to him the Arabian claimant as a captive. But when the envoys of the Governor came to the Holy Prophet, he asked them to see him the next day, when he told them that God had informed him that He had their king murdered. Thereupon they returned and related this incident to the Governor. A few days later, the Governor received a letter from Siroes, the son of Chosroes II, to the effect that he had killed his father on account of the latter’s tyranny and that the Governor should, on his behalf, renew the oath of allegiance from all the Chiefs of Yemen; and that the order of his father regarding an Arab should be considered as cancelled (Tabari, iii. 1573-1574).
Some historians, including Tabari himself, hold that it was the letter of the Holy Prophet to the king of Persia inviting him to Islam that was the occasion of his orders for the apprehension of the Holy Prophet. But on comparison of the dates of the above-mentioned events, this turns out to be a mistaken view. For, as we read in Zurqani (ii. 211-212), the letter in question was despatched from Medina on the first of Muharram, 7 A.H.–a date corresponding to 12th April, 628 A.D. (Lane under ھجرة); whereas Chosroes II, who sent orders for the arrest of the Holy Prophet, had been assassinated on the 29th of February, 628 A.D. (Historians’ History of the World, viii. 95). Thus the view that the letter of the Holy Prophet was the cause of Chosroes’ orders is quite untenable; and the only possible cause of Chosroes’ ignominious orders was that his ears had been poisoned by malicious reports, a fact admitted by Sir William Muir (The Life of Mahomet, p. 370). It is to these efforts of the Jews that the Quran alludes in the verse under comment.
The verse also points out that it was foolish on the part of the Jews to suppose that they would succeed in that way. Their attention is invited to the fact that they had already been responsible for two secret plots. The first was against Solomon, when some members of their community turned rebels, hatched plots and stirred up bitter feeling against him by calling him an infidel; whereas the infidels were those who opposed him, hurled imputations at him, and set up against him secret societies in which secret signs and symbols were taught. The Jews, however, themselves reaped the ill-reward of their sinister schemes: their power, as a consequence, fell into decay, and at last they became so powerless that they were driven into exile towards Babylon. This account of Jewish secret societies and conspiracies and treacherous signs and symbols, as alluded to in this verse, finds corroboration in the Bible (1 Kings 11:1-6), where we read that the charge of idol-worship was spread against Solomon. An account of his enemies is found in I Kings 11:14, 23, 26, and a reference to secret plots is met with in II Chron. 10: 2-4 where we learn that the Jews had sent for Jeroboam, a bitter enemy of Solomon, immediately after his death and had attempted to make Solomon’s son agree to some demands of theirs, involving certain imputations against Solomon, before his accession to the throne. We learn about the secret signs from I Kings 11:29-32, in which the ten tribes of the Israelites are likened to ten pieces of a garment, and Jeroboam is told that these ten tribes were on his side against Solomon; and so it proved to be, for on the death of Solomon, these ten tribes made Jeroboam their king (I Kings 12:20). Again, the reference of the Quran to the infidelity of Solomon’s enemies finds corroboration in II Chron. 11:15, from which we learn that his enemies, who falsely charged him with unbelief, themselves fell into idol-worship when they rose to power.
Besides the testimony of the Bible, there is other evidence to show that in the days of Solomon a secret society was at work against him. An old tradition, current among medieval Freemasons, indicates that Solomon was envious of the superior intelligence of Hiram, the chief architect who built the Temple at Jerusalem. He is said to have attempted to kill the great Mason by having him thrown into a tank of molten brass, but he was saved by the spirit of his ancestor, Cain, who prophesied that at last his people would get the better of their enemy. Solomon, however, as the tradition goes, had him afterwards put to death. It is said of him that he had fixed certain secret signs which were a sort of mystery known only to him and his associates (Secret Societies of the World, Volume II, pp. 1-8; as the original book could not be obtained, the reference is to an Urdu translation). We further learn from this book that before the period of the Accepted Masons, the same signs used in all the Lodges were current among the Masons of Solomon’s time (p. 11) and that at the time of initiation, the Hiram incident was related to the new member (pp. 29, 30). However incredible the story as a whole may be, it points at least to the conclusion that in one way or other, secret societies were associated with Solomon’s reign and were much in vogue in his time.
The second occasion when, according to the Quran, the Israelites had resort to secret societies was during their captivity in Babylon. But this time they were not acting against any Prophet but were, on the other hand, working under the leadership of two inspired personages, who were, in obedience to divine command, trying to bring about the deliverance of the Israelites. Their mission was to "tear asunder" and "break down" the empire of the enemies of the Israelites. These holy men told new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad, and that the Israelites should not therefore refuse to believe what they said, because this would lead them to infidelity. In their teachings they drew a distinction between males and females, confining membership to males only (this is an old practice found among most secret societies). It is also stated that the disciples of these holy men directed their activities against only those for whose chastisement they were commissioned by God.
In this narration, the Quran refers to the days when King Nebuchadnezzar brought the Jews as captives into Babylon and kept them there for a long time. The holy men referred to in the verse under comment were Haggai, the Prophet, and Zechariah, the son of Iddo (Ezra 5:1). When Cyrus, King of Media and Persia, rose to power, the Israelites entered into a secret agreement with him and greatly facilitated his conquest of Babylon. In return for this service, he not only allowed them to return to their own country but also helped in the rebuilding of the Temple (Historians’ History of the World, ii. 126).
After stating that the Jews of the Holy Prophet’s time were following the same course which was adopted by the rebels of Solomon’s days and which was later adopted by the Jews under two holy men in Babylon, it was necessary here to state the ultimate upshot of their efforts against the Holy Prophet, because on the two previous occasion’s their efforts had met with different results. On the first occasion the conspiracy of the Israelites, being directed against a Prophet of God, had ended in the total loss of their prestige and finally in their banishment to Babylon. On the second occasion, they took a similar course under two inspired personages and were successful. Hence, in order to indicate whether the efforts of the Jews against the Holy Prophet would meet with failure, as they did in the days of Solomon, or with success as in Babylon, the Quran says: these people are learning that which would harm them and do them no good; hinting that they will not be successful as in Babylon. Accordingly, the consequence of their hostile efforts against the Holy Prophet was that Chosroes, their only supporter, met his death at the hands of his son, and they themselves were exiled from Arabia in the time of ‘Umar. In the concluding portion of the verse, God adds: And they have certainly known that he who trafficks therein has no share of good in the Hereafter, meaning that a mischievous plotter never succeeds ultimately. The last clause, had they but known, throws a flood of light on how intensely God desires that His creatures should always take the right course and not be misled by mischievous people.
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هَارُوْت (Harut, 哈鲁特) 和 مَارُوْت (Marut, 马鲁特) 都是形容性名称, 前者来自هَرَتَ (Harata) 即他摧毁 (اَقْرَبْ), 意指摧毁者; 而后者来自 مَرَتَ (Marata) 即他破坏, 意指破坏者。这两个名称意味着这两位圣洁的人出现的目的是 “粉碎” 和 “破坏” 古以色列人敌国的光荣和权利。这两位圣洁的人一开始就告诉新成员们, 这是来自安拉的一种考验, 作分辩善恶之用。它们只限于社会成员中的男性。本节经文表明, 在穆圣时期的犹太人一味干着素莱曼 (所罗们) 时代他们的祖先所沉溺的、同样的阴谋诡计。经文又说素莱曼时代的那些作乱者, 就是称他 (素菜曼) 为不信宗教者。本节经文消除了对素莱曼不信的责备。经文又说, 素莱曼时代这些害人精为了欺骗人们和隐瞒他们的真实企图, 授给他们的伙伴一些隐语, 这些隐语传达给他们与一般所了解的完全不同的含义。本节经文间接提到了素莱曼的敌人对他进行的密谋策划, 企图藉此来分裂他的帝国。这暗指, 麦地那的犹太人正在采取卑鄙的手法来反对穆圣, 但是他们的邪恶谋划永不会得逞。
72
“两位天使” 这词在这里指两位圣洁的人 (12:32), 因为这里是说, 这两位天使在教导人们某些事情而天使并不生活在人间, 也不与人有自由交往。(17:95; 21:8)
73
犹太人看到伊斯兰教的势力在稳步扩展, 而在阿拉伯半岛反对它的势力已彻底崩溃以致他们不能阻止或妨碍它的发展, 这时他们便开始煽动局外人来反对它。在基督教统治者们的压迫和残害下, 他们原在波斯避难, 早把它们宗教中心地从犹太转移到巴比伦王国 (Hutchinson编History of Nations 550页)。他们逐渐对波斯君主王朝的宫廷施加巨大的影响, 并开始策划反对伊斯兰教的阴谋。当乔所罗斯 (Chosroes) 二世收到穆圣邀他接受伊斯兰教的信时, 他们成功地怂恿他给也门--------当时是波斯的一个省--------省长巴德汉 (بَاذَان, Badhan) 发布命令, 逮捕穆圣, 并把囚禁的穆圣送上波斯法庭。本节经文间接提到的正是穆圣时期犹太人的这些阴谋诡计。这件事引起了他们的注意力: 即他们的祖先当初也曾策划反对素莱曼的阴谋。那时他们集团中的某些成员建立起反对他的结社, 在社的内部教以秘密的符号和代号 («列王纪上» 11:29-32; «列王纪上»11:14, 23, 26; «历代志下» 10:2-4) 他们第二次求助于秘密结社是在尼布加尼撒 (Nebuchadnezzar) 国王时代, 他们在巴比伦被监禁期间。本节经文中所提到的圣洁的人是先知哈基 (Haggai) 和伊多 (Iddo) 的儿子扎格里亚 (Zachariah) («以斯拉记» 5:1)。这两位圣洁的人把他们协会的会员限制在男性之内, 并在一开始就告诉新会员:他们是来自安拉的一种考验, 因此古以色列人不应不信从他们所说的话。当米堤亚 (Media) 和波斯 (Persia) 的国王塞鲁士 (Cyrus) 登基时, 古以色列人同他达成一项秘密协议, 这大大促进了他征服巴比伦。作为这一贡献的报答, 塞鲁士不仅允许他们返回耶路撒冷, 而且帮助他们重建素菜曼圣殿 («史学家的世界史», II. 126)。本节经文暗示, 犹太人前两次的努力得到不同的结果。第一次针对素菜曼的阴谋以完全失去他们的威望并最后被放逐到巴比伦而告终。第二次, 他们在两位受安拉启示的人物的领导下采取类似方针而获得成功。因此, 为了指出犹太人反对穆圣的企图是否会像他们在素莱曼时代那样遭到失败, 或是像在巴比伦时代那样而获得成功, «古兰
经» 说: “(穆圣的反对者) 正在学习对他们有害而无益的东西。” 暗示他们不会像他们的祖先那样在巴比伦获得成功。
1
شَیْطَان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ: ہر سرکش اور حد سے بڑھنے والا (اقرب) مفردات راغب میں بھی وَاتَّبَعُوْا مَا تَتْلُوا الشَّیٰـطِیْنُ میں شیاطین سے سرکش انسان مراد لئے گئے ہیں۔ اس لئے ہم نے ترجمہ میں ’’باغی‘‘ کا لفظ استعمال کیا ہے۔
2
دو فرشتوں یعنی دو فرشتہ خصلت آدمیوں پر (تفصیل کے لئے دیکھیں تفسیر کبیر سورۃ البقرۃ جلد دوم صفحہ ۶۵)۔
3
یُفَرِّقُوۡنَ بِہٖ بَیۡنَ الۡمَرۡءِ وَ زَوۡجِہٖ یعنی وہ خاص دینی تعلیم ان کو دیتے تھے جس کی وجہ سے جو عورت ایمان لے آتی تھی‘ وہ ایمان نہ لانے والے مرد کی پروا نہیں کرتی تھی اور جو مرد ایمان لے آتا تھا وہ ایمان نہ لانے والی عورت کی پروا نہیں کرتا تھا‘ بلکہ اگر میاں بیوی میں سے بیوی ایمان لے آتی تو وہ اس تعلیم کو جو اسے سکھائی جاتی تھی مقدم رکھ کر اپنے خاوند سے اپنی جماعت کی باتیں چھپانے لگ جاتی اور اگر مرد ایمان لے آتا تو وہ اپنی بیوی سے باتیں چھپانے لگ جاتا اور دونوں ایک دوسرے کو اپنا راز دار نہیں بناتے تھے۔ صرف خدا تعالیٰ کے رسول یا اس کے نائبوں کو راز دار بنات
109
Important Words:
تتلوا (followed). See 2:114
شیاطین (rebellious men). See 2:15.
علی (during) gives the sense of فی i.e. "in" or "during" (Aqrab & Mughni). It is also used to denote a hostile sense meaning "against", as one says خرج علیه i.e. he rebelled against him, or he went out against him with an army intending to fight (Wright). In this sense the phrase علی ملك سلیمان would mean, against the government of Solomon, or conspiring against his government.
سحر (falsehood and deception). In verbal senses سحرہ means, he deceived him; he coaxed him and involved him in trouble and deprived him of his understanding; he enchanted him. سحرالفضة means, he coated a piece of silver so as to make it look like gold. The noun سحر means, anything the source of which is not quite visible; showing off falsehood in the form of truth; a crafty device; craftiness; mischief; enchantment (Aqrab). It also means, producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is; embellishment by falsification and deceit (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in the meaning of سحر.
ملكین (two angels) is the dual number from ملك (angel) for which see 2:31. Figuratively ملك is sometimes used to denote a handsome or holy person, as the Quran says, He (Joseph) is but a gracious angel, i.e. a handsome and pious youth (12:32). As in the verse under comment, the two angels are described as teaching something to the people, therefore the word cannot be taken in its literal significance, because angels do not live among men and do not generally have free intercourse with them (17:95, 96; 21:8). Thus in the present verse ملکین would not mean "two angels" in the literal sense of the word but "two holy men".
ھاروت (Harut) and ماروت (Marut) are both descriptive names. ھاروت is derived from ھرت which means, he tore up (Aqrab); hence ھاروت means, one who tears; the tearer. ماروت is derived from مرت which means, he broke (Aqrab & Lane). Thus ماروت means, one who breaks; the breaker. These names signify that the object of the appearance of these holy men was to 'tear' asunder and 'break' the glory and power of certain people.
فتنة (trial) means, the trial or means whereby the condition of a man may be demonstrated in respect of good or evil (Lane). They say فتن الصائغ الذھب i.e. the goldsmith melted the gold in the crucible so that its purity or impurity might be ascertained (Aqrab).
Commentary:
Many a legend unwarranted by the Quran and the Hadith—and even running contrary to them—clusters round this verse. It would be quite unreasonable to interpret it on the basis of those myths. For their true interpretation no external evidence is needed, the words being self-explanatory. It is clear from the verse itself that Jews in the time of the Holy Prophet were bent upon the same mischief which characterized them in the days of Solomon and during the days of their captivity in Babylon. The verse further indicates that the mischief-mongers of Solomon’s time were those "rebellious men" who called him an unbeliever. God says that those wicked men themselves, and not Solomon, lacked belief. Again, the verse tells us that these men taught their associates such signs as conveyed to them meanings quite different from those generally accepted, for the purpose of deceiving other people and concealing their own activities. All this leads to the conclusion that this verse alludes to those secret plots which the enemies of Solomon made against him, and by which they wished to break his empire. It is pointed out that now, in the time of the Holy Prophet, these people are resorting to the selfsame tactics, but that they will fail.
As the verse refers to a number of historical events, it is advisable to relate them here at some length.
When Jews saw that the power of Islam was steadily expanding and that no opposition from the Arabs had been able to arrest the progress of Muslims, they began to excite outsiders against them. At that time there were two large empires in the neighbourhood of Arabia: (1) The Byzantine or Eastern Roman Empire; and (2) The Persian Empire. As Jews were already at enmity with the Roman Government, because they were in constant trouble under it, so it was only the Persian Government to which they could look for support. Harassed by the oppression of Christian rulers, they had taken refuge in Persia, where they enjoyed a good deal of religious freedom, and their religious centre shifted from Judah and Jerusalem to Babylonia (Hutchinson’s History of the Nations, p.550). In the seventh century of the Christian era, i.e., during the lifetime of the Holy Prophet, Jews suffered exceptionally cruel persecution at the hands of the Christian Emperors of the Eastern Roman Empire. "Both Phocas and Heraclius", says the Historians’ History of the World (vol. 7, p. 175), "attempted to exterminate the Jewish religion, and if possible to put an end to their national existence. Heraclius not only practised every species of cruelty himself to effect this object within the bounds of his own dominions, but he even made the forced conversion or banishment of the Jews a prominent feature in his diplomacy." So, in the time of the Holy Prophet the only government to which the Jews could look for help was that of Persia, where their co-religionists enjoyed much influence, especially in the reign of Chosroes II (Jew. Enc., ix. 648).
Consequently, when the Jews saw that their efforts to check the progress of Islam had totally failed, they took to exciting the Persian Court against the Holy Prophet by various means; and as a result, Chosroes II issued orders to the Governor of Yemen to send to him the Arabian claimant as a captive. But when the envoys of the Governor came to the Holy Prophet, he asked them to see him the next day, when he told them that God had informed him that He had their king murdered. Thereupon they returned and related this incident to the Governor. A few days later, the Governor received a letter from Siroes, the son of Chosroes II, to the effect that he had killed his father on account of the latter’s tyranny and that the Governor should, on his behalf, renew the oath of allegiance from all the Chiefs of Yemen; and that the order of his father regarding an Arab should be considered as cancelled (Tabari, iii. 1573-1574).
Some historians, including Tabari himself, hold that it was the letter of the Holy Prophet to the king of Persia inviting him to Islam that was the occasion of his orders for the apprehension of the Holy Prophet. But on comparison of the dates of the above-mentioned events, this turns out to be a mistaken view. For, as we read in Zurqani (ii. 211-212), the letter in question was despatched from Medina on the first of Muharram, 7 A.H.–a date corresponding to 12th April, 628 A.D. (Lane under ھجرة); whereas Chosroes II, who sent orders for the arrest of the Holy Prophet, had been assassinated on the 29th of February, 628 A.D. (Historians’ History of the World, viii. 95). Thus the view that the letter of the Holy Prophet was the cause of Chosroes’ orders is quite untenable; and the only possible cause of Chosroes’ ignominious orders was that his ears had been poisoned by malicious reports, a fact admitted by Sir William Muir (The Life of Mahomet, p. 370). It is to these efforts of the Jews that the Quran alludes in the verse under comment.
The verse also points out that it was foolish on the part of the Jews to suppose that they would succeed in that way. Their attention is invited to the fact that they had already been responsible for two secret plots. The first was against Solomon, when some members of their community turned rebels, hatched plots and stirred up bitter feeling against him by calling him an infidel; whereas the infidels were those who opposed him, hurled imputations at him, and set up against him secret societies in which secret signs and symbols were taught. The Jews, however, themselves reaped the ill-reward of their sinister schemes: their power, as a consequence, fell into decay, and at last they became so powerless that they were driven into exile towards Babylon. This account of Jewish secret societies and conspiracies and treacherous signs and symbols, as alluded to in this verse, finds corroboration in the Bible (1 Kings 11:1-6), where we read that the charge of idol-worship was spread against Solomon. An account of his enemies is found in I Kings 11:14, 23, 26, and a reference to secret plots is met with in II Chron. 10: 2-4 where we learn that the Jews had sent for Jeroboam, a bitter enemy of Solomon, immediately after his death and had attempted to make Solomon’s son agree to some demands of theirs, involving certain imputations against Solomon, before his accession to the throne. We learn about the secret signs from I Kings 11:29-32, in which the ten tribes of the Israelites are likened to ten pieces of a garment, and Jeroboam is told that these ten tribes were on his side against Solomon; and so it proved to be, for on the death of Solomon, these ten tribes made Jeroboam their king (I Kings 12:20). Again, the reference of the Quran to the infidelity of Solomon’s enemies finds corroboration in II Chron. 11:15, from which we learn that his enemies, who falsely charged him with unbelief, themselves fell into idol-worship when they rose to power.
Besides the testimony of the Bible, there is other evidence to show that in the days of Solomon a secret society was at work against him. An old tradition, current among medieval Freemasons, indicates that Solomon was envious of the superior intelligence of Hiram, the chief architect who built the Temple at Jerusalem. He is said to have attempted to kill the great Mason by having him thrown into a tank of molten brass, but he was saved by the spirit of his ancestor, Cain, who prophesied that at last his people would get the better of their enemy. Solomon, however, as the tradition goes, had him afterwards put to death. It is said of him that he had fixed certain secret signs which were a sort of mystery known only to him and his associates (Secret Societies of the World, Volume II, pp. 1-8; as the original book could not be obtained, the reference is to an Urdu translation). We further learn from this book that before the period of the Accepted Masons, the same signs used in all the Lodges were current among the Masons of Solomon’s time (p. 11) and that at the time of initiation, the Hiram incident was related to the new member (pp. 29, 30). However incredible the story as a whole may be, it points at least to the conclusion that in one way or other, secret societies were associated with Solomon’s reign and were much in vogue in his time.
The second occasion when, according to the Quran, the Israelites had resort to secret societies was during their captivity in Babylon. But this time they were not acting against any Prophet but were, on the other hand, working under the leadership of two inspired personages, who were, in obedience to divine command, trying to bring about the deliverance of the Israelites. Their mission was to "tear asunder" and "break down" the empire of the enemies of the Israelites. These holy men told new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad, and that the Israelites should not therefore refuse to believe what they said, because this would lead them to infidelity. In their teachings they drew a distinction between males and females, confining membership to males only (this is an old practice found among most secret societies). It is also stated that the disciples of these holy men directed their activities against only those for whose chastisement they were commissioned by God.
In this narration, the Quran refers to the days when King Nebuchadnezzar brought the Jews as captives into Babylon and kept them there for a long time. The holy men referred to in the verse under comment were Haggai, the Prophet, and Zechariah, the son of Iddo (Ezra 5:1). When Cyrus, King of Media and Persia, rose to power, the Israelites entered into a secret agreement with him and greatly facilitated his conquest of Babylon. In return for this service, he not only allowed them to return to their own country but also helped in the rebuilding of the Temple (Historians’ History of the World, ii. 126).
After stating that the Jews of the Holy Prophet’s time were following the same course which was adopted by the rebels of Solomon’s days and which was later adopted by the Jews under two holy men in Babylon, it was necessary here to state the ultimate upshot of their efforts against the Holy Prophet, because on the two previous occasion’s their efforts had met with different results. On the first occasion the conspiracy of the Israelites, being directed against a Prophet of God, had ended in the total loss of their prestige and finally in their banishment to Babylon. On the second occasion, they took a similar course under two inspired personages and were successful. Hence, in order to indicate whether the efforts of the Jews against the Holy Prophet would meet with failure, as they did in the days of Solomon, or with success as in Babylon, the Quran says: these people are learning that which would harm them and do them no good; hinting that they will not be successful as in Babylon. Accordingly, the consequence of their hostile efforts against the Holy Prophet was that Chosroes, their only supporter, met his death at the hands of his son, and they themselves were exiled from Arabia in the time of ‘Umar. In the concluding portion of the verse, God adds: And they have certainly known that he who trafficks therein has no share of good in the Hereafter, meaning that a mischievous plotter never succeeds ultimately. The last clause, had they but known, throws a flood of light on how intensely God desires that His creatures should always take the right course and not be misled by mischievous people.
126
Talautu-hu means, I followed him (Lane).
127
‘Ala gives the sense of fi, i.e. "in" or "during" and "against" (Mughni). The particle is also used in the Qur’an in the sense of "in conformity with" (2:113); assigning a cause (2:186); in the sense of fi (28:16) and min (83:3). Tala ‘Alaihi also means, he lied against him (Taj, Muhit & Razi).
128
Sihr means, a crafty device; mischief; enchantment; producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in Sihr.
129
The word "two angels" here signifies two holy men (12:32), because the two angels are here mentioned as teaching something to the people and angels do not live among men and do not have free intercourse with them (17:95; 21:8).
130
Harut and Marut are both descriptive names, the former being derived from Harata, (i.e. he tore up—Aqrab) means, one who tears up; and the latter derived from Marata, (i.e. he broke) means, one who breaks. These names signify that the object of the appearance of these holy men was to 'tear asunder' and 'break' the glory and power of the empire of the enemies of the Israelites. These holy men told the new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad. They confined the membership of their society to the males only. The verse signifies that the Jews in the time of the Holy Prophet indulged in the same mischievous devices and practices which characterized their forefathers in the days of Solomon. It further says that the mischief-mongers in Solomon’s time were those rebellious men who called him a disbeliever. The verse clears Solomon of the accusation of disbelief. It adds that the mischief-mongers in Solom
130A
When the Jews saw that the power of Islam was steadily expanding and opposition to it in Arabia had completely broken down and they could not arrest or retard its progress, they began to excite outsiders against it. Oppressed and persecuted by Christian rulers they had taken refuge in Persia and had shifted their religious centre from Judah to Babylonia (Hutchinson’s History of the Nations, p. 550). Gradually, they came to exercise great influence at the court of the Persian Monarchs and began to hatch plots against Islam. When Chosroes II received a letter from the Holy Prophet inviting him to accept Islam, they succeeded in instigating him to issue orders to Badhan, the Governor of Yemen, which was then a province of Persia, to arrest and send the Holy Prophet in chains to the Persian court. It is to these plots and machinations of the Jews in the Prophet’s time that the verse alludes. Their attention is invited to the fact that their forefathers had also hatched plots first against Solomon when some
وَقَالُوۡا لَنۡ یَّدۡخُلَ الۡجَنَّۃَ اِلَّا مَنۡ کَانَ ہُوۡدًا اَوۡ نَصٰرٰی ۗ تِلۡکَ اَمَانِیُّہُمۡ ۗ قُلۡ ہَاتُوۡا بُرۡہٰنَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
2:63.
اس کلام کے یہ معنے ہیں کہ یہودی کہتے ہیں کہ صرف یہودی‘ اور مسیحی کہتے ہیں کہ صرف مسیحی جنت میں داخل ہوں گے۔ یہ مرادنہیں کہ یہودی یہ سمجھتے ہیں کہ یہودی اور مسیحی ہی جنتی ہیں اور مسیحی سمجھتے ہیں کہ مسیحی اور یہودی ہی جنتی ہیں۔
2:95; 62:7.
Important Words:
ھود (the Jews) has by some been looked upon as the plural of ھائد which is active participle from ھاد meaning, he repented and turned towards the truth or towards God. In this sense ھود would mean, a people who have turned to God with repentance. The word ھود is a proper name for the Jews. The original and commoner word, however, is الیھود or یھود from which, according to some, the letter یا has been dropped, leaving the word ھود (Aqrab). See also 2:63.
Commentary:
So far Christians were not separately addressed. But now the Quran mentions them along with the Jews, indicating that their case was no better than that of the latter, both being under the delusion that one could obtain salvation merely by becoming a Jew or a Christian. They forgot the fact that when God had established a fresh covenant, salvation could not be possible without conforming thereto. If, however, the Jews and the Christians were justified in their claims, they should advance some reasons or scriptural evidence to show that it was enough for the purposes of salvation to join their folds. And they could not do it, because in their very Scriptures was foretold the appearance of a Prophet whom they were enjoined to accept and whose rejection was stated to lead to estrangement from God.
Christianity, as well as Judaism, was meant for the guidance of the Israelites alone. The mission of Jesus was not meant for the whole world (Matt. 7:6; 10:6; 15:24; Mark 7:27). Though later on the followers of Jesus violated the limit imposed upon his mission and claimed universality for it, yet the hard fact remains that he was sent only for the Israelites, and his mission was to uplift that people alone. As other nations of the world are also the creation of God, it is therefore only right to believe that God must have made some arrangement for their guidance as well. Hence, it is quite unreasonable on the part of the Jews and Christians to hold that the door of salvation was closed against the followers of other faiths. Such a view would mean that God had confined salvation to certain tribes, to the exclusion of others, which is evidently absurd.
Islam, however, is not exposed to that objection. In the first place, it is not a tribal faith, but is universal in character. In the Quran, God enjoins the Holy Prophet to Say, O mankind! truly I am a Messenger to you all from Allah (7:159). Similarly, there is a saying of the Holy Prophet to the effect, "I have been sent for the whole mankind while the Prophets before me were sent to particular peoples only" (Musnad).
Secondly, unlike Judaism and Christianity, Islam does not hold Hell to be ever-lasting, but a place of reformation, where sinners will be purged of their sins to enable them to find their way ultimately to Heaven and enjoy the reward of whatever good deeds they had done in this world. On the other hand, Islam looks upon the bounties of Heaven to be everlasting. With Jews and Christians, it is only the wish that has been father to the thought and nothing else. Produce your proof, if you are truthful, says the Quran.
f
2:63.
2
اس کلام کے یہ معنے ہیں کہ یہودی کہتے ہیں کہ صرف یہودی‘ اور مسیحی کہتے ہیں کہ صرف مسیحی جنت میں داخل ہوں گے۔ یہ مرادنہیں کہ یہودی یہ سمجھتے ہیں کہ یہودی اور مسیحی ہی جنتی ہیں اور مسیحی سمجھتے ہیں کہ مسیحی اور یہودی ہی جنتی ہیں۔
c
2:95; 62:7.
118
Important Words:
ھود (the Jews) has by some been looked upon as the plural of ھائد which is active participle from ھاد meaning, he repented and turned towards the truth or towards God. In this sense ھود would mean, a people who have turned to God with repentance. The word ھود is a proper name for the Jews. The original and commoner word, however, is الیھود or یھود from which, according to some, the letter یا has been dropped, leaving the word ھود (Aqrab). See also 2:63.
Commentary:
So far Christians were not separately addressed. But now the Quran mentions them along with the Jews, indicating that their case was no better than that of the latter, both being under the delusion that one could obtain salvation merely by becoming a Jew or a Christian. They forgot the fact that when God had established a fresh covenant, salvation could not be possible without conforming thereto. If, however, the Jews and the Christians were justified in their claims, they should advance some reasons or scriptural evidence to show that it was enough for the purposes of salvation to join their folds. And they could not do it, because in their very Scriptures was foretold the appearance of a Prophet whom they were enjoined to accept and whose rejection was stated to lead to estrangement from God.
Christianity, as well as Judaism, was meant for the guidance of the Israelites alone. The mission of Jesus was not meant for the whole world (Matt. 7:6; 10:6; 15:24; Mark 7:27). Though later on the followers of Jesus violated the limit imposed upon his mission and claimed universality for it, yet the hard fact remains that he was sent only for the Israelites, and his mission was to uplift that people alone. As other nations of the world are also the creation of God, it is therefore only right to believe that God must have made some arrangement for their guidance as well. Hence, it is quite unreasonable on the part of the Jews and Christians to hold that the door of salvation was closed against the followers of other faiths. Such a view would mean that God had confined salvation to certain tribes, to the exclusion of others, which is evidently absurd.
Islam, however, is not exposed to that objection. In the first place, it is not a tribal faith, but is universal in character. In the Quran, God enjoins the Holy Prophet to Say, O mankind! truly I am a Messenger to you all from Allah (7:159). Similarly, there is a saying of the Holy Prophet to the effect, "I have been sent for the whole mankind while the Prophets before me were sent to particular peoples only" (Musnad).
Secondly, unlike Judaism and Christianity, Islam does not hold Hell to be ever-lasting, but a place of reformation, where sinners will be purged of their sins to enable them to find their way ultimately to Heaven and enjoy the reward of whatever good deeds they had done in this world. On the other hand, Islam looks upon the bounties of Heaven to be everlasting. With Jews and Christians, it is only the wish that has been father to the thought and nothing else. Produce your proof, if you are truthful, says the Quran.
f
2:95; 62:7.
134
The Jews and the Christians both suffer from the delusion that only a Jew or a Christian could obtain salvation.
وَمَنۡ اَظۡلَمُ مِمَّنۡ مَّنَعَ مَسٰجِدَ اللّٰہِ اَنۡ یُّذۡکَرَ فِیۡہَا اسۡمُہٗ وَسَعٰی فِیۡ خَرَابِہَاۤ ۚ اُولٰٓئِکَ مَا کَانَ لَہُمۡ اَنۡ یَّدۡخُلُوۡہَاۤ اِلَّا خَآئِفِیۡنَ ۚ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ وَّلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
9:17-18; 22:26; 72:19-20.
9:17-18; 22:26; 72:19-20.
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
9:17, 18; 22:26; 72:19, 20.
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
d
9:17-18; 22:26; 72:19-20.
a
9:17, 18; 22:26; 72:19, 20.
121
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
a
9:17-18; 22:26; 72:19-20.
137
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
وَمَنۡ یَّرۡغَبُ عَنۡ مِّلَّۃِ اِبۡرٰہٖمَ اِلَّا مَنۡ سَفِہَ نَفۡسَہٗ ۚ وَلَقَدِ اصۡطَفَیۡنٰہُ فِی الدُّنۡیَا ۖ وَاِنَّہٗ فِی الۡاٰخِرَۃِ لَمِنَ الصّٰلِحِیۡنَ
سَفِہَ نَفْسَہٗ کے معنے ہیں اَھْلَکَ نَفْسَہٗ وَاَوْبَقَھَا (لسان العرب) یعنی اپنے نفس کو ہلاک کر دیا۔
3:96; 4:126; 6:162.
2:125; 3:34; 16:121, 122; 60:5.
The different forms of the word Safiha, Safaha and Safuha give different meanings, Safiha meaning, he was ignorant or foolish or light-witted. When the word is used with Nafsa-hu as its seeming object as in this verse, it does not actually become transitive but simply looks so (Lisan & Mufradat). The words also mean: "Who has ruined his soul."
3:96; 4:126; 6:162.
2:125; 3:34; 16:121, 122; 60:5.
Important Words:
یرغب (will turn away) is derived from رغب which is used either with the preposition فی or عن giving different meanings. رغب فیه means, he sought or desired it; and رغب عنه means, he turned away from it or he left or loathed it ( Aqrab).
سفه نفسه (is foolish of mind). The word سفه is used in three different forms: سفه (1) (safiha), (2) (safaha), and (3) (safuha). All these give different meanings. The Quran uses the first form, i.e. سفه (safiha) which means, he was ignorant or he behaved ignorantly; he was foolish or he acted foolishly; he was lightwitted or he behaved light-wittedly. When the word سفه is used with نفسه as its seeming object as in the verse under comment, it does not actually become transitive but simply looks so (as does the verb خسر which see under 2:28). In fact, as most lexicographers have explained, the expression سفه نفسهis really either سفه فی نفسه or سفه ھو نفسا or سفھت نفسه and means, either he is foolish of mind, or he is foolish himself, or his mind acts foolishly (Aqrab, Mufradat, Lisan & Lane).
اصطفیناه (him did We choose) is derived from صفا which means, it became pure and clean. اصفاه بکذا means, he chose him for that, or he honoured him with that. اصطفاه means, he chose or selected him from among others; he chose him in preference to others (Aqrab).
Commentary:
The attention of Jews and Christians is drawn to the point that when it has been proved that, in accordance with the prayer of Abraham, a Prophet was to appear from among the children of Ishmael and that Prophet has actually appeared, it is incumbent upon them to ponder over his claims and not to belie the prayer of Abraham and go against their own religion. The verse emphasizes the fact that anybody who departs from the way of the great patriarch of the People of the Book betrays his own folly. The religion of Abraham leads to salvation, whereas defection from it leads to ruin and deprivation.
a
3:96; 4:126; 6:162.
b
2:125; 3:34; 16:121, 122; 60:5.
3
سَفِہَ نَفْسَہٗ کے معنے ہیں اَھْلَکَ نَفْسَہٗ وَاَوْبَقَھَا (لسان العرب) یعنی اپنے نفس کو ہلاک کر دیا۔
a
3:96; 4:126; 6:162.
b
2:125; 3:34; 16:121, 122; 60:5.
137
Important Words:
یرغب (will turn away) is derived from رغب which is used either with the preposition فی or عن giving different meanings. رغب فیه means, he sought or desired it; and رغب عنه means, he turned away from it or he left or loathed it ( Aqrab).
سفه نفسه (is foolish of mind). The word سفه is used in three different forms: سفه (1) (safiha), (2) (safaha), and (3) (safuha). All these give different meanings. The Quran uses the first form, i.e. سفه (safiha) which means, he was ignorant or he behaved ignorantly; he was foolish or he acted foolishly; he was lightwitted or he behaved light-wittedly. When the word سفه is used with نفسه as its seeming object as in the verse under comment, it does not actually become transitive but simply looks so (as does the verb خسر which see under 2:28). In fact, as most lexicographers have explained, the expression سفه نفسهis really either سفه فی نفسه or سفه ھو نفسا or سفھت نفسه and means, either he is foolish of mind, or he is foolish himself, or his mind acts foolishly (Aqrab, Mufradat, Lisan & Lane).
اصطفیناه (him did We choose) is derived from صفا which means, it became pure and clean. اصفاه بکذا means, he chose him for that, or he honoured him with that. اصطفاه means, he chose or selected him from among others; he chose him in preference to others (Aqrab).
Commentary:
The attention of Jews and Christians is drawn to the point that when it has been proved that, in accordance with the prayer of Abraham, a Prophet was to appear from among the children of Ishmael and that Prophet has actually appeared, it is incumbent upon them to ponder over his claims and not to belie the prayer of Abraham and go against their own religion. The verse emphasizes the fact that anybody who departs from the way of the great patriarch of the People of the Book betrays his own folly. The religion of Abraham leads to salvation, whereas defection from it leads to ruin and deprivation.
a
3:96; 4:126; 6:162.
b
2:125; 3:34; 16:121, 122; 60:5.
148
The different forms of the word Safiha, Safaha and Safuha give different meanings, Safiha meaning, he was ignorant or foolish or light-witted. When the word is used with Nafsa-hu as its seeming object as in this verse, it does not actually become transitive but simply looks so (Lisan & Mufradat). The words also mean: "Who has ruined his soul."
وَوَصّٰی بِہَاۤ اِبۡرٰہٖمُ بَنِیۡہِ وَیَعۡقُوۡبُ یٰبَنِیَّ اِنَّ اللّٰہَ اصۡطَفٰی لَکُمُ الدِّیۡنَ فَلَا تَمُوۡتُنَّ اِلَّا وَاَنۡتُمۡ مُّسۡلِمُوۡنَ
3:103.
موت انسان کے اختیار میں نہیں۔ پس لَا تَمُوْتُنَّ اِلَّا وَاَنْتُمْ مُّسْلِمُوْنَ سے مراد یہ ہے کہ ہر وقت فرمانبردار رہنا‘ تاکہ موت بے وقت نہ آئے۔
3:103.
As there is no time fixed for death, one should pass every moment of his life in complete submission to God. The verse may also mean that a true believer should always be so perfectly resigned to God’s will and should so completely win His pleasure that God may, out of His limitless bounty, so arrange that death may come to him at a time when he is completely resigned to His will.
3:103.
Important Words:
وصی (did enjoin upon). وصی فلانا بکذا means, he enjoined this upon him, he ordered him to do this, he charged him with this. وصی علیه بالصلوة means, he exhorted him or enjoined him to observe Prayers. وصی له بماله means, he made a will in his favour, making him heir of his property after his death (Aqrab).
Commentary:
Abraham not only submitted himself to the will of God but also took special care that his children too should inculcate that spirit and lead lives of submission and resignation. The name of Jacob or Israel (grandson of Abraham) has been particularly added here to point to the fact that as Jacob also issued a similar injunction to his children, it becomes all the more binding on the Israelites to submit to the will of God and accept the Prophet who has come with the specific mission of اسلام i.e. submission to God’s will.
The words, so let not death overtake you except when you are in a state of submission, beautifully point to the fact that as nobody knows the time of his death, one should always lead a life of submission to God’s will so that whenever death comes, it may not find one in a state other than that of submission. The words may also mean that a true believer should be so perfectly resigned to God’s will and should so completely win His pleasure that He may, out of His limitless bounty, arrange that death may not come to him except at a time when he is resigned to His will.
This, as well as the preceding verse, forcefully brings out the important point that Islam really means absolute obedience and complete submission to the will of God. Only he who is completely resigned to the will of God is a true Muslim. Thus every true pre-Islamic religion that inculcated the spirit of submission will, within this meaning of the term, fall under the true definition of Islam, because previous to the religion preached by the Holy Prophet, to follow Islam was to obey the then expressed will of God, or, in other words, the revelation of the day. The point of difference between the religion brought by the Holy Prophet and the other true preceding faiths is—although they are Islamic in essence—those faiths were not called by the name of Islam, the reason for this being that they were not perfect and each of them was to be replaced by a succeeding one, and so, if all these had been given the name of Islam, there would have been great confusion. Hence, only the faith which was perfect in every way and was meant for all mankind and was to last forever was given that name so that its very name might be illustrative of its underlying purpose. The name Islam is "the new name" referred to in Isa. 62:2.
When the Quran calls the former Prophets Muslims, it obviously does not mean that they followed Quranic teachings. It simply means that, as explained above, they followed the true faith of their day and manifested in themselves, though partly of course, the spirit of اسلام i.e. submission to the will of God.
d
3:103.
4
موت انسان کے اختیار میں نہیں۔ پس لَا تَمُوْتُنَّ اِلَّا وَاَنْتُمْ مُّسْلِمُوْنَ سے مراد یہ ہے کہ ہر وقت فرمانبردار رہنا‘ تاکہ موت بے وقت نہ آئے۔
a
3:103.
139
Important Words:
وصی (did enjoin upon). وصی فلانا بکذا means, he enjoined this upon him, he ordered him to do this, he charged him with this. وصی علیه بالصلوة means, he exhorted him or enjoined him to observe Prayers. وصی له بماله means, he made a will in his favour, making him heir of his property after his death (Aqrab).
Commentary:
Abraham not only submitted himself to the will of God but also took special care that his children too should inculcate that spirit and lead lives of submission and resignation. The name of Jacob or Israel (grandson of Abraham) has been particularly added here to point to the fact that as Jacob also issued a similar injunction to his children, it becomes all the more binding on the Israelites to submit to the will of God and accept the Prophet who has come with the specific mission of اسلام i.e. submission to God’s will.
The words, so let not death overtake you except when you are in a state of submission, beautifully point to the fact that as nobody knows the time of his death, one should always lead a life of submission to God’s will so that whenever death comes, it may not find one in a state other than that of submission. The words may also mean that a true believer should be so perfectly resigned to God’s will and should so completely win His pleasure that He may, out of His limitless bounty, arrange that death may not come to him except at a time when he is resigned to His will.
This, as well as the preceding verse, forcefully brings out the important point that Islam really means absolute obedience and complete submission to the will of God. Only he who is completely resigned to the will of God is a true Muslim. Thus every true pre-Islamic religion that inculcated the spirit of submission will, within this meaning of the term, fall under the true definition of Islam, because previous to the religion preached by the Holy Prophet, to follow Islam was to obey the then expressed will of God, or, in other words, the revelation of the day. The point of difference between the religion brought by the Holy Prophet and the other true preceding faiths is—although they are Islamic in essence—those faiths were not called by the name of Islam, the reason for this being that they were not perfect and each of them was to be replaced by a succeeding one, and so, if all these had been given the name of Islam, there would have been great confusion. Hence, only the faith which was perfect in every way and was meant for all mankind and was to last forever was given that name so that its very name might be illustrative of its underlying purpose. The name Islam is "the new name" referred to in Isa. 62:2.
When the Quran calls the former Prophets Muslims, it obviously does not mean that they followed Quranic teachings. It simply means that, as explained above, they followed the true faith of their day and manifested in themselves, though partly of course, the spirit of اسلام i.e. submission to the will of God.
c
3:103.
149
As there is no time fixed for death, one should pass every moment of his life in complete submission to God. The verse may also mean that a true believer should always be so perfectly resigned to God’s will and should so completely win His pleasure that God may, out of His limitless bounty, so arrange that death may come to him at a time when he is completely resigned to His will.
وَکَذٰلِکَ جَعَلۡنٰکُمۡ اُمَّۃً وَّسَطًا لِّتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ وَیَکُوۡنَ الرَّسُوۡلُ عَلَیۡکُمۡ شَہِیۡدًا ۗ وَمَا جَعَلۡنَا الۡقِبۡلَۃَ الَّتِیۡ کُنۡتَ عَلَیۡہَاۤ اِلَّا لِنَعۡلَمَ مَنۡ یَّتَّبِعُ الرَّسُوۡلَ مِمَّنۡ یَّنۡقَلِبُ عَلٰی عَقِبَیۡہِ ۚ وَاِنۡ کَانَتۡ لَکَبِیۡرَۃً اِلَّا عَلَی الَّذِیۡنَ ہَدَی اللّٰہُ ۗ وَمَا کَانَ اللّٰہُ لِیُضِیۡعَ اِیۡمٰنَکُمۡ ۚ اِنَّ اللّٰہَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ
3:111.
22:79.
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
3:111.
22:79.
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
3:111.
22:79.
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
d
3:111.
e
22:79.
88
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
89
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
90
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
91
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
a
3:111.
b
22:79.
150
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
b
3:111.
c
22:79.
160
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
161
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
162
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
163
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
وَمِنۡ حَیۡثُ خَرَجۡتَ فَوَلِّ وَجۡہَکَ شَطۡرَ الۡمَسۡجِدِ الۡحَرَامِ ۚ وَحَیۡثُ مَا کُنۡتُمۡ فَوَلُّوۡا وُجُوۡہَکُمۡ شَطۡرَہٗ لِئَلَّا یَکُوۡنَ لِلنَّاسِ عَلَیۡکُمۡ حُجَّۃٌ اِلَّا الَّذِیۡنَ ظَلَمُوۡا مِنۡہُمۡ فَلَا تَخۡشَوۡہُمۡ وَاخۡشَوۡنِیۡ وَلِاُتِمَّ نِعۡمَتِیۡ عَلَیۡکُمۡ وَلَعَلَّکُمۡ تَہۡتَدُوۡنَ
2:145, 150.
5:4.
5:4; 12:7.
这话的意思是, 夺下麦加, 安拉对穆斯林的恩惠就可完全了, 因为这意味着对全阿拉伯半岛的征服,从而使数千人成为伊斯兰教信者。这一结果充分地证明了上述预言; 因为征服麦加之后很快就有千万阿拉伯人皈依伊斯兰教。为什么征服麦加之后接着就有阿拉伯人普遍参加伊斯兰教, 另一原因是, 尽管阿拉伯人不信奉启示经书, 可是伊布拉欣的预言是他们 (阿拉伯人) 所知道的, 这个预言是:麦加不会被任何假先知的追随者征服, 而任何企图征服它的人会遭到毁灭。就在最近, 他们从阿比西尼亚侵略者阿布拉哈及其强大军队的不可思议地毁灭, 就看到了这预言实现的显著证明。
穆斯林还有责任不得忽视征服麦加的这一最高目标。
“以免人们再有反对你们的议论。” 这句话的意思是指, 如果穆斯林不能征服麦加, 伊斯兰教的敌人会很合理地提出异议, 说穆圣没有完成伊布拉欣的祈祷 (2:130), 因此他不能自称为主许的先知。而且, 穆斯林受命在祈祷时把脸转向的禁寺在异教的麦加人控制下是充满着偶像的。假如这些偶像依然留在天房内的话, 穆斯林会受到崇拜偶像的指责。如果在原来只拜一个安拉的禁寺内清除了偶像的话, 这种反对意见就会得到有效的答复了。因此在以天房取代耶路撒冷的圣寺作为朝向的指令之后, 接着而来的自然是征服麦加的命令。
اس جگہ عام مسلمانوں کا ذکر ہے جو لڑائی کے دائرہ سے باہر تھے اور انہیں کہا گیا ہے کہ جو مسلمان جہاد میں پھنس گئے ہیں ان کا کام یہ ہے کہ جہاں سے بھی لڑائی کے لئے نکلیں فتحِ بیت اللہ کو اپنا مطمحِ نظر بنائیں اور وہ مسلمان جو دائرۂِ جنگ سے باہر ہیں ان کا کام یہ ہے کہ وہ خانہ کعبہ کی طرف منہ کرکے نماز پڑھا کریں اور ہمیشہ اپنی توجہ اور دعائیں اس بارہ میں جاری رکھیں کہ خداتعالیٰ بیت اللہ کو پھر ہمارے سپرد کر دے۔
یعنی اگر تم مکہ فتح نہیں کرو گے تو دشمن کا تم پر الزام رہے گا۔ لیکن اگر محمد رسول اللہ صلی اللہ علیہ وسلم اپنی جنگوں کا رخ فتح بیت اللہ کی طرف رکھیں گے اور دوسرے مسلمان بھی نمازوں اور دعاؤں میں اس کا خیال رکھیں گے تو بیت اللہ فتح ہو جائے گا اور کفار اور یہود کا مسلمانوں پر کوئی الزام نہیں رہے گا۔
2:145, 150.
5:4.
5:4; 12:7.
The Muslims were also enjoined never to lose sight of the supreme objective of conquering Mecca.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam that the Holy Prophet had not fulfilled the prayer of Abraham (2:130), and, therefore, he could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces in Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had remained in the Ka‘bah, the Muslims would have been accused of worshipping them. This objection could only be effectively answered if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple of Jerusalem as the Qiblah was naturally followed by the injunction about the conquest of Mecca.
The words mean that with the taking of Mecca God’s favour on the Muslims would become complete, for it would mean the subjugation of all Arabia and the entering of thousands of men into the fold of Islam. The result amply justified the above prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction, was known to them. They had only recently seen a remarkable illustration of the fulfilment of that prophecy in the miraculous destruction of the Abyssinian invader, Abraha, and his powerful army.
2:145, 150.
5:4.
5:4; 12:7.
Commentary:
The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.
The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.
It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.
Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.
In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.
b
2:145, 150.
c
5:4.
d
5:4; 12:7.
100
这话的意思是, 夺下麦加, 安拉对穆斯林的恩惠就可完全了, 因为这意味着对全阿拉伯半岛的征服,从而使数千人成为伊斯兰教信者。这一结果充分地证明了上述预言; 因为征服麦加之后很快就有千万阿拉伯人皈依伊斯兰教。为什么征服麦加之后接着就有阿拉伯人普遍参加伊斯兰教, 另一原因是, 尽管阿拉伯人不信奉启示经书, 可是伊布拉欣的预言是他们 (阿拉伯人) 所知道的, 这个预言是:麦加不会被任何假先知的追随者征服, 而任何企图征服它的人会遭到毁灭。就在最近, 他们从阿比西尼亚侵略者阿布拉哈及其强大军队的不可思议地毁灭, 就看到了这预言实现的显著证明。
98
穆斯林还有责任不得忽视征服麦加的这一最高目标。
99
“以免人们再有反对你们的议论。” 这句话的意思是指, 如果穆斯林不能征服麦加, 伊斯兰教的敌人会很合理地提出异议, 说穆圣没有完成伊布拉欣的祈祷 (2:130), 因此他不能自称为主许的先知。而且, 穆斯林受命在祈祷时把脸转向的禁寺在异教的麦加人控制下是充满着偶像的。假如这些偶像依然留在天房内的话, 穆斯林会受到崇拜偶像的指责。如果在原来只拜一个安拉的禁寺内清除了偶像的话, 这种反对意见就会得到有效的答复了。因此在以天房取代耶路撒冷的圣寺作为朝向的指令之后, 接着而来的自然是征服麦加的命令。
2
اس جگہ عام مسلمانوں کا ذکر ہے جو لڑائی کے دائرہ سے باہر تھے اور انہیں کہا گیا ہے کہ جو مسلمان جہاد میں پھنس گئے ہیں ان کا کام یہ ہے کہ جہاں سے بھی لڑائی کے لئے نکلیں فتحِ بیت اللہ کو اپنا مطمحِ نظر بنائیں اور وہ مسلمان جو دائرۂِ جنگ سے باہر ہیں ان کا کام یہ ہے کہ وہ خانہ کعبہ کی طرف منہ کرکے نماز پڑھا کریں اور ہمیشہ اپنی توجہ اور دعائیں اس بارہ میں جاری رکھیں کہ خداتعالیٰ بیت اللہ کو پھر ہمارے سپرد کر دے۔
3
یعنی اگر تم مکہ فتح نہیں کرو گے تو دشمن کا تم پر الزام رہے گا۔ لیکن اگر محمد رسول اللہ صلی اللہ علیہ وسلم اپنی جنگوں کا رخ فتح بیت اللہ کی طرف رکھیں گے اور دوسرے مسلمان بھی نمازوں اور دعاؤں میں اس کا خیال رکھیں گے تو بیت اللہ فتح ہو جائے گا اور کفار اور یہود کا مسلمانوں پر کوئی الزام نہیں رہے گا۔
a
2:145, 150.
b
5:4.
c
5:4; 12:7.
157
Commentary:
The singular person in خرجت (thou comest forth) is used to emphasize the fact that the conquest of Mecca was the personal responsibility of the Holy Prophet. If he could persuade others to help him, well and good; if not, he alone stood responsible before God—a mighty responsibility indeed which also strikes at the very root of the objection that Islam waited for a declaration of the defensive war till it was strong enough to hit back.
The plural person in حیث ماکنتم (wherever you be) is used so as to include the Muslims of all places. Next to the Holy Prophet, they are also commanded to keep the same object in view, i.e. the conquest of Mecca. This verse and the preceding one should afford no ground for inferring that Islam bids its followers to wage an aggressive war. For, as amply borne out by history, by the time these verses were revealed, war had already commenced with the Meccans and it was they that had forced it upon the unwilling Muslims.
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam, that the Holy Prophet had not fulfilled the prayer of Abraham, contained in 2:130, and therefore, could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces during Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had continued to remain in the Ka‘bah, the Muslims might have been accused of worshipping idols. This objection could be effectively answered, if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple at Jerusalem as Qiblah was naturally followed by the injunction about the conquest of Mecca.
It may be added here that the conquest of Mecca by the Muslims had also been predicted in the Quran in 28:86, and 17:81. The prophecy contained in Deut. 33:2 was also fulfilled when the Holy Prophet entered Mecca as a conqueror at the head of ten thousand Muslims.
The clause, that I may perfect My favour upon you, provides yet another argument in favour of the commandment relating to the conquest of Mecca. God means to say that, with the taking of Mecca, God’s favour on the Muslims would begin to be perfected; for it would mean the subjugation of all Arabia and the influx of thousands of men into the fold of Islam. The result amply justified the prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Most of the Arabs, at heart victims of the beauty of Islam, had deferred their acceptance of the new faith till the issue of the struggle between Muslims and Meccans had been finally settled, and now they virtually came forward in "troops" to join it.
Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction was well known to them. They had only recently seen a remarkable illustration of the fulfilment of this prophecy in the miraculous destruction of the Abyssinian invader Abraha and his powerful army. Thus when Mecca fell into the hands of the Holy Prophet, they were at once convinced of his truth and thousands of them hastened to embrace Islam.
In this and the preceding verses (vv. 145 and 150), the command to turn to the Ka‘bah has been mentioned thrice. This is not a repetition; for the first command, i.e. in v. 145, pertains to the change of the Qiblah, while the second and the third, i.e. in vv. 150 and 151, refer to the conquest of Mecca. But here, too, there is truly speaking no repetition, for the command about the conquest of Mecca contained in each of these two verses serves a different purpose. In v. 150 Muslims are asked to turn their attention to the conquest of Mecca because God wished them to do so. So they were duty bound to carry it out undeterred by any fear of failure; whereas in the verse under comment, i.e. v. 151, the benefits which were to accrue to Muslims on their carrying out the command relating to the conquest of Mecca have been mentioned. Those benefits briefly are: (1) refutation of the objections and criticism of the enemy; (2) conversion to Islam of hundreds of thousands of Arabs, including the kith and kin of the Muslims; and (3) enlargement of the political power of Islam.
a
2:145, 150.
b
5:4.
c
5:4; 12:7.
174
The Muslims were also enjoined never to lose sight of the supreme objective of conquering Mecca.
175
The words, that people may have no argument against you, mean that if the Muslims failed to conquer Mecca, the objection would quite legitimately be raised by the enemies of Islam that the Holy Prophet had not fulfilled the prayer of Abraham (2:130), and, therefore, he could not claim to be the Promised Prophet. Moreover, the House to which the Muslims were commanded to turn their faces in Prayers was, while under the control of the heathen Meccans, full of idols. If the idols had remained in the Ka‘bah, the Muslims would have been accused of worshipping them. This objection could only be effectively answered if the Holy House, which had been originally dedicated to the worship of One God, had been cleared of idols. Hence the commandment to substitute the Ka‘bah for the Temple of Jerusalem as the Qiblah was naturally followed by the injunction about the conquest of Mecca.
176
The words mean that with the taking of Mecca God’s favour on the Muslims would become complete, for it would mean the subjugation of all Arabia and the entering of thousands of men into the fold of Islam. The result amply justified the above prophecy; for the conquest of Mecca was rapidly followed by the conversion to Islam of thousands of Arabs. Another reason why the conquest of Mecca was followed by a general influx of Arabs into Islam was that although the Arabs followed no revealed Book, yet the prophecy of Abraham that Mecca would not be conquered by the followers of any false Prophet, and any people attempting it would meet with destruction, was known to them. They had only recently seen a remarkable illustration of the fulfilment of that prophecy in the miraculous destruction of the Abyssinian invader, Abraha, and his powerful army.
اِلَّا الَّذِیۡنَ تَابُوۡا وَاَصۡلَحُوۡا وَبَیَّنُوۡا فَاُولٰٓئِکَ اَتُوۡبُ عَلَیۡہِمۡ ۚ وَاَنَا التَّوَّابُ الرَّحِیۡمُ
3:90; 4:147; 5:40; 24:6.
3:90; 4:147; 5:40; 24:6.
3:90; 4:147; 5:40; 24:6.
Important Words:
اصلحوا (amend) is derived from صلح which means, he or it was or became good or virtuous or just or proper. اصلح means, he reformed him or he reformed himself or he amended. When اصلح is followed by the preposition بین (between) as in اصلح بینھمit means, he brought about reconciliation between them (Aqrab).
Commentary:
God, not being vindictive, is ever ready to pardon those who repent and rectify their mistakes. But repentance must be sincere and real. Mere verbal expression of regret is not sufficient. The evildoer must try to make full amends for the wrong committed and should promise to bring about in himself a real change in future. It is only after a real change takes place in the sinner that forgiveness is promised to him. As to the Jews who concealed prophecies regarding the Holy Prophet, the verse lays down three conditions as a proof of real repentance.
Firstly, they should declare their repentance and turn back from their wrong course. Secondly, they should make amends practically, not only by reforming themselves but also by trying to reform those who have been misled through them. Thirdly, they should openly declare the truth which they have been hiding regarding the prophecies in their Scriptures. If they fulfilled these conditions, they would yet find God Forgiving and Merciful.
b
3:90; 4:147; 5:40; 24:6.
b
3:90; 4:147; 5:40; 24:6.
167
Important Words:
اصلحوا (amend) is derived from صلح which means, he or it was or became good or virtuous or just or proper. اصلح means, he reformed him or he reformed himself or he amended. When اصلح is followed by the preposition بین (between) as in اصلح بینھمit means, he brought about reconciliation between them (Aqrab).
Commentary:
God, not being vindictive, is ever ready to pardon those who repent and rectify their mistakes. But repentance must be sincere and real. Mere verbal expression of regret is not sufficient. The evildoer must try to make full amends for the wrong committed and should promise to bring about in himself a real change in future. It is only after a real change takes place in the sinner that forgiveness is promised to him. As to the Jews who concealed prophecies regarding the Holy Prophet, the verse lays down three conditions as a proof of real repentance.
Firstly, they should declare their repentance and turn back from their wrong course. Secondly, they should make amends practically, not only by reforming themselves but also by trying to reform those who have been misled through them. Thirdly, they should openly declare the truth which they have been hiding regarding the prophecies in their Scriptures. If they fulfilled these conditions, they would yet find God Forgiving and Merciful.
a
3:90; 4:147; 5:40; 24:6.
وَاِلٰہُکُمۡ اِلٰہٌ وّٰحِدٌ ۖ لَّاۤ اِلٰہَ اِلَّا ہُوَ الرَّحۡمٰنُ الرَّحِیۡمُ
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
As all sins spring from feebleness of faith, this verse fittingly refers to the Oneness of God, signifying that if people only believed in Divine Unity and refrained from setting up false gods, they would never deviate from the right path.
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
Commentary:
As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.
The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.
e
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
108
由于一切罪恶来自信仰不强, 本节经文合适地提出了安拉的独一性, 意思是, 如果人们只相信安拉的独一性而制止树立那些假神, 他们就绝不会偏离正道。
b
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
170
Commentary:
As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.
The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.
d
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
187
As all sins spring from feebleness of faith, this verse fittingly refers to the Oneness of God, signifying that if people only believed in Divine Unity and refrained from setting up false gods, they would never deviate from the right path.
وَمَثَلُ الَّذِیۡنَ کَفَرُوۡا کَمَثَلِ الَّذِیۡ یَنۡعِقُ بِمَا لَا یَسۡمَعُ اِلَّا دُعَآءً وَّنِدَآءً ۚ صُمٌّۢ بُکۡمٌ عُمۡیٌ فَہُمۡ لَا یَعۡقِلُوۡنَ
2:19.
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
See 2:19.
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
See 2:19.
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
f
2:19.
3
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
4
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
b
See 2:19.
178
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
c
See 2:19.
196
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلَ اللّٰہُ مِنَ الۡکِتٰبِ وَیَشۡتَرُوۡنَ بِہٖ ثَمَنًا قَلِیۡلًا ۙ اُولٰٓئِکَ مَا یَاۡکُلُوۡنَ فِیۡ بُطُوۡنِہِمۡ اِلَّا النَّارَ وَلَا یُکَلِّمُہُمُ اللّٰہُ یَوۡمَ الۡقِیٰمَۃِ وَلَا یُزَکِّیۡہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
وَقٰتِلُوۡہُمۡ حَتّٰی لَا تَکُوۡنَ فِتۡنَۃٌ وَّیَکُوۡنَ الدِّیۡنُ لِلّٰہِ ۖ فَاِنِ انۡتَہَوۡا فَلَا عُدۡوٰنَ اِلَّا عَلَی الظّٰلِمِیۡنَ
8:40.
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
这四节经文 (191-194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
8:40.
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
8:40; See 2:191.
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
129
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
130
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
131
这四节经文 (191-194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
4
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
a
8:40; See 2:191.
200
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
222
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
223
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
کَانَ النَّاسُ اُمَّۃً وّٰحِدَۃً فَبَعَثَ اللّٰہُ النَّبِیّٖنَ مُبَشِّرِیۡنَ وَمُنۡذِرِیۡنَ وَاَنۡزَلَ مَعَہُمُ الۡکِتٰبَ بِالۡحَقِّ لِیَحۡکُمَ بَیۡنَ النَّاسِ فِیۡمَا اخۡتَلَفُوۡا فِیۡہِ ۚ وَمَا اخۡتَلَفَ فِیۡہِ اِلَّا الَّذِیۡنَ اُوۡتُوۡہُ مِنۡۢ بَعۡدِ مَا جَآءَتۡہُمُ الۡبَیِّنٰتُ بَغۡیًۢا بَیۡنَہُمۡ ۖ فَہَدَی اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا لِمَا اخۡتَلَفُوۡا فِیۡہِ مِنَ الۡحَقِّ بِاِذۡنِہٖ ۗ وَاللّٰہُ یَہۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
4:166; 6:49; 18:57.
在先知降临之前, 所有的人都如同一辙, 意思是, 他们都是无信仰的人。但当先知降临时, 尽管他们相互间存在分歧, 却形成一个一致反对他 (先知) 的联合阵线。词组 “人类原是个集体” 或一些等同语除了用在本节中还曾用在 «古兰经» 中的七个地方。在10:20, 21:93和23:53中它们意味着 “民族团结”, 而在5:49; 16:94; 42:9; 43:34和在注释的本节经文中则表示 “思想的一致”。
在本节经文中两处不同的地方所指的 “不同” 表示两种不同的分歧。在先知降临之前, 人们对偶像崇拜, 彼此也有不同的看法。但是在他出现以后, 他们开始对他的主张表现出不同的看法。先知并没有制造分歧。这些 “分歧” 早已存在, 它们只是在他出现之后呈现出新的形式。在先知出现之前, 人们尽管有分歧, 但看上去象是一个民族; 在他出现以后, 他们分裂成为两个截然不同的阵营--------信仰者和不信仰者。综合起来看, 本节经文叙述了人类已经走过的五个不同阶段。开始时, 人们中间存在着统一团结, 所有的人形成一个集体。由于人口的增长, 他们的爱好的扩大和他们的问题的复杂性, 他们中间开始产生分歧。于是安拉提拔出先知并启示了他的旨意。每一新的启示都引起了倾轧和分歧, 特别是听到真主的启示的人。安拉最后确定穆圣带来最后的经典负起全世界的使命, 号召全人类聚集在他的旗帜周围。这样就完成了一个循环, 以统一为开端的这个世界, 最后还是有计划的归于团结统一。
اُمَّۃً وَّاحِدَۃً کا لفظ قرآن کریم میں نو جگہ پر استعمال ہوا ہے‘ جن میں سے تین جگہ یعنی یونس آیت ۲۰ اور انبیاء آیت ۹۳اور مومنون آیت ۵۲ میں تو اتحادِ جنس اور اتحادِ قومی مراد لیا گیا ہے اور چھ جگہ یعنی مائدہ آیت ۴۹۔ نحل آیت ۹۴۔ شوریٰ آیت۹۔ زخرف آیت ۳۴۔ ھود آیت ۱۱۹ اور بقرۃ آیت ۲۱۴ میں اتحاد خیال مراد لیا گیا ہے۔ اس آیت کا مطلب یہ ہے کہ آدمؑ کے وقت سے بنی نوع انسان ایک مذہب پر تھے۔ مگر جوں جوں نبی آئے ان کی مخالفت کی وجہ سے لوگ مختلف الخیال ہو گئے حالانکہ نبی اِ تّحادِ خیال پیدا کرنے آئے تھے۔
اس میں عجیب مضمون بیان کیا ہے۔ نبی آتا ہے اختلاف مٹانے کے لئے‘ مگر لوگ اپنے اختلاف چھوڑ کر اس کے پیچھے پڑ جاتے ہیں اور وہی قوم سب سے زیادہ مخالفت کرتی ہے جو الہام کی اول مخاطب ہوتی ہے اور جن کی طرف نبی آتا ہے۔ دوسری قومیں تو اس کی تعلیم کو ایک علمی مضمون سمجھ کر اس سے دلچسپی بھی ظاہر کرتی ہیں‘ اس پر غور بھی کرتی ہیں۔ بعض حصوں میں اس کی تعریف بھی کرتی ہیں لیکن جن کی طرف وہ کتاب نازل ہوتی ہے یا جو اول مخاطب ہوتے ہیں وہ مخالفت میں اس قدر بڑھ جاتے ہیں کہ انہیں اس میں کوئی خوبی نظر ہی نہیں آتی۔ اللہ تعالیٰ فرماتا ہے کہ کیسے افسوس کی بات ہے کہ جن کے فائدہ کے لئے وہ کتاب آئی ہ
4:166; 6:49; 18:57.
Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas."
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord a
4:166; 6:49; 18:57.
Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.
d
4:166; 6:49; 18:57.
153
在先知降临之前, 所有的人都如同一辙, 意思是, 他们都是无信仰的人。但当先知降临时, 尽管他们相互间存在分歧, 却形成一个一致反对他 (先知) 的联合阵线。词组 “人类原是个集体” 或一些等同语除了用在本节中还曾用在 «古兰经» 中的七个地方。在10:20, 21:93和23:53中它们意味着 “民族团结”, 而在5:49; 16:94; 42:9; 43:34和在注释的本节经文中则表示 “思想的一致”。
154
在本节经文中两处不同的地方所指的 “不同” 表示两种不同的分歧。在先知降临之前, 人们对偶像崇拜, 彼此也有不同的看法。但是在他出现以后, 他们开始对他的主张表现出不同的看法。先知并没有制造分歧。这些 “分歧” 早已存在, 它们只是在他出现之后呈现出新的形式。在先知出现之前, 人们尽管有分歧, 但看上去象是一个民族; 在他出现以后, 他们分裂成为两个截然不同的阵营--------信仰者和不信仰者。综合起来看, 本节经文叙述了人类已经走过的五个不同阶段。开始时, 人们中间存在着统一团结, 所有的人形成一个集体。由于人口的增长, 他们的爱好的扩大和他们的问题的复杂性, 他们中间开始产生分歧。于是安拉提拔出先知并启示了他的旨意。每一新的启示都引起了倾轧和分歧, 特别是听到真主的启示的人。安拉最后确定穆圣带来最后的经典负起全世界的使命, 号召全人类聚集在他的旗帜周围。这样就完成了一个循环, 以统一为开端的这个世界, 最后还是有计划的归于团结统一。
1
اُمَّۃً وَّاحِدَۃً کا لفظ قرآن کریم میں نو جگہ پر استعمال ہوا ہے‘ جن میں سے تین جگہ یعنی یونس آیت ۲۰ اور انبیاء آیت ۹۳اور مومنون آیت ۵۲ میں تو اتحادِ جنس اور اتحادِ قومی مراد لیا گیا ہے اور چھ جگہ یعنی مائدہ آیت ۴۹۔ نحل آیت ۹۴۔ شوریٰ آیت۹۔ زخرف آیت ۳۴۔ ھود آیت ۱۱۹ اور بقرۃ آیت ۲۱۴ میں اتحاد خیال مراد لیا گیا ہے۔ اس آیت کا مطلب یہ ہے کہ آدمؑ کے وقت سے بنی نوع انسان ایک مذہب پر تھے۔ مگر جوں جوں نبی آئے ان کی مخالفت کی وجہ سے لوگ مختلف الخیال ہو گئے حالانکہ نبی اِ تّحادِ خیال پیدا کرنے آئے تھے۔
2
اس میں عجیب مضمون بیان کیا ہے۔ نبی آتا ہے اختلاف مٹانے کے لئے‘ مگر لوگ اپنے اختلاف چھوڑ کر اس کے پیچھے پڑ جاتے ہیں اور وہی قوم سب سے زیادہ مخالفت کرتی ہے جو الہام کی اول مخاطب ہوتی ہے اور جن کی طرف نبی آتا ہے۔ دوسری قومیں تو اس کی تعلیم کو ایک علمی مضمون سمجھ کر اس سے دلچسپی بھی ظاہر کرتی ہیں‘ اس پر غور بھی کرتی ہیں۔ بعض حصوں میں اس کی تعریف بھی کرتی ہیں لیکن جن کی طرف وہ کتاب نازل ہوتی ہے یا جو اول مخاطب ہوتے ہیں وہ مخالفت میں اس قدر بڑھ جاتے ہیں کہ انہیں اس میں کوئی خوبی نظر ہی نہیں آتی۔ اللہ تعالیٰ فرماتا ہے کہ کیسے افسوس کی بات ہے کہ جن کے فائدہ کے لئے وہ کتاب آئی ہ
a
4:166; 6:49; 18:57.
220
Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.
b
4:166; 6:49; 18:57.
254
Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas."
255
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord a
۞ وَالۡوٰلِدٰتُ یُرۡضِعۡنَ اَوۡلٰدَہُنَّ حَوۡلَیۡنِ کَامِلَیۡنِ ۖ لِمَنۡ اَرَادَ اَنۡ یُّتِمَّ الرَّضَاعَۃَ ۚ وَعَلَی الۡمَوۡلُوۡدِ لَہٗ رِزۡقُہُنَّ وَکِسۡوَتُہُنَّ بِالۡمَعۡرُوۡفِ ۚ لَا تُکَلَّفُ نَفۡسٌ اِلَّا وُسۡعَہَا ۚ لَا تُضَآرَّ وٰلِدَۃٌۢ بِوَلَدِہَا وَلَا مَوۡلُوۡدٌ لَّہٗ بِوَلَدِہٖ ۚ وَعَلَی الۡوَارِثِ مِثۡلُ ذٰلِکَ ۗ فَاِنۡ اَرَادَا فِصَالًا عَنۡ تَرَاضٍ مِّنۡہُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَیۡہِمَا ۗ وَاِنۡ اَرَدتُّمۡ اَنۡ تَسۡتَرۡضِعُوۡۤا اَوۡلٰدَکُمۡ فَلَا جُنَاحَ عَلَیۡکُمۡ اِذَا سَلَّمۡتُمۡ مَّاۤ اٰتَیۡتُمۡ بِالۡمَعۡرُوۡفِ ۗ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
176
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
177
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
178
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
179
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
1
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
2
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
3
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
4
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
5
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
6
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
240
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
286
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
287
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
288
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
288A
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
اَلَمۡ تَرَ اِلَی الۡمَلَاِ مِنۡۢ بَنِیۡۤ اِسۡرٰٓءِیۡلَ مِنۡۢ بَعۡدِ مُوۡسٰۤی اِذۡ قَالُوۡا لِنَبِیٍّ لَّہُمُ ابۡعَثۡ لَنَا مَلِکًا نُّقٰتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ ۖ قَالَ ہَلۡ عَسَیۡتُمۡ اِنۡ کُتِبَ عَلَیۡکُمُ الۡقِتَالُ اَلَّا تُقٰتِلُوۡا ۖ قَالُوۡا وَمَا لَنَاۤ اَلَّا نُقٰتِلَ فِیۡ سَبِیۡلِ اللّٰہِ وَقَدۡ اُخۡرِجۡنَا مِنۡ دِیٰرِنَا وَاَبۡنَآئِنَا ۖ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ تَوَلَّوۡا اِلَّا قَلِیۡلًا مِّنۡہُمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
4:78.
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
4:78.
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
4:78.
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
d
4:78.
3
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
4
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
5
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
6
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
a
4:78.
253
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
a
4:78.
306
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
فَلَمَّا فَصَلَ طَالُوۡتُ بِالۡجُنُوۡدِ قَالَ اِنَّ اللّٰہَ مُبۡتَلِیۡکُمۡ بِنَہَرٍ فَمَنۡ شَرِبَ مِنۡہُ فَلَیۡسَ مِنِّیۡ وَمَنۡ لَّمۡ یَطۡعَمۡہُ فَاِنَّہٗ مِنِّیۡۤ اِلَّا مَنِ اغۡتَرَفَ غُرۡفَۃًۢ بِیَدِہٖ ۚ فَشَرِبُوۡا مِنۡہُ اِلَّا قَلِیۡلًا مِّنۡہُمۡ ۚ فَلَمَّا جَاوَزَہٗ ہُوَ وَالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ قَالُوۡا لَا طَاقَۃَ لَنَا الۡیَوۡمَ بِجَالُوۡتَ وَجُنُوۡدِہٖ ۚ قَالَ الَّذِیۡنَ یَظُنُّوۡنَ اَنَّہُمۡ مُّلٰقُوا اللّٰہِ کَمۡ مِّنۡ فِئَۃٍ قَلِیۡلَۃٍ غَلَبَتۡ فِئَۃً کَثِیۡرَۃًۢ بِاِذۡنِ اللّٰہِ ۗ وَاللّٰہُ مَعَ الصّٰبِرِیۡنَ
3:124; 8:66.
فَصَلَ الرَّجُلُ عَنِ الْبَلْدَۃِ کے معنے ہیں خَرَجَ مِنْہُ۔ شہر سے نکلا۔ (اقرب)
نَھَر کا ترجمہ ندی کیا گیا ہے۔ لیکن ھَاء کی زبر سے جب یہ لفظ ہو تو اس کے دو معنے ہوتے ہیں۔ (۱) ندی (۲) فراخی اور وسعت (مفردات) چنانچہ کہتے ہیں۔ نَھَرٌ نَھِرٌ بہت پانی والی ندی (مفردات) اس آیت میں دونوں معنے ہی لگ سکتے ہیں۔ اگر فراخی اور وسعت کے معنے کیے جائیں تو آیت کا یہ مطلب ہوگا کہ اللہ تعالیٰ نے بادشاہ کے ذریعہ سے فوجیوں کو اطلاع دی کہ تمہارا امتحان مال و دولت سے لیا جائے گا۔ اگر تم مال و دولت کے پیچھے پڑ گئے تو خداتعالیٰ کا کام نہ کر سکو گے اور اگر تم مال و دولت سے متاثر نہ ہوئے تو تم کو کامیابی ہوگی۔ جیسا کہ پہلے نوٹ میں بتایا جا چکا ہے۔ طالوت سے مراد جدعو
3:124; 8:66.
The exception of a handful of water was made with a twofold purpose: (1) To afford the marching force some essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; (2) To make the trial all the more tantalizing, for in many cases it is easier for a person to withhold himself from a thing altogether than to use it in a strictly limited measure. See Judg. 7: 5, 6. The word Nahar also means "plenty." In this sense of the word the verse signifies that they would be tried by "plenty;" those who succumbed to its temptations would no longer be fit to carry on God’s work, but those who used it with restraint would achieve success.
Jalut is an attributive name meaning, a person or a people who are unruly and go about attacking and assaulting others. In the Bible the parallel name is Goliath (I Sam. 17: 4) which means, "running, ravaging and destroying spirits," or "a leader" or "a giant" (Enc. Bib.; Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Qur’an appears to have used it in both these senses in the verses under comment.
3:124; 8:66.
Important Words:
نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).
الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).
جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.
Commentary:
Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.
The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.
The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.
a
3:124; 8:66.
1
فَصَلَ الرَّجُلُ عَنِ الْبَلْدَۃِ کے معنے ہیں خَرَجَ مِنْہُ۔ شہر سے نکلا۔ (اقرب)
2
نَھَر کا ترجمہ ندی کیا گیا ہے۔ لیکن ھَاء کی زبر سے جب یہ لفظ ہو تو اس کے دو معنے ہوتے ہیں۔ (۱) ندی (۲) فراخی اور وسعت (مفردات) چنانچہ کہتے ہیں۔ نَھَرٌ نَھِرٌ بہت پانی والی ندی (مفردات) اس آیت میں دونوں معنے ہی لگ سکتے ہیں۔ اگر فراخی اور وسعت کے معنے کیے جائیں تو آیت کا یہ مطلب ہوگا کہ اللہ تعالیٰ نے بادشاہ کے ذریعہ سے فوجیوں کو اطلاع دی کہ تمہارا امتحان مال و دولت سے لیا جائے گا۔ اگر تم مال و دولت کے پیچھے پڑ گئے تو خداتعالیٰ کا کام نہ کر سکو گے اور اگر تم مال و دولت سے متاثر نہ ہوئے تو تم کو کامیابی ہوگی۔ جیسا کہ پہلے نوٹ میں بتایا جا چکا ہے۔ طالوت سے مراد جدعو
a
3:124; 8:66.
256
Important Words:
نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).
الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).
جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.
Commentary:
Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.
The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.
The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.
a
3:124; 8:66.
310
The exception of a handful of water was made with a twofold purpose: (1) To afford the marching force some essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; (2) To make the trial all the more tantalizing, for in many cases it is easier for a person to withhold himself from a thing altogether than to use it in a strictly limited measure. See Judg. 7: 5, 6. The word Nahar also means "plenty." In this sense of the word the verse signifies that they would be tried by "plenty;" those who succumbed to its temptations would no longer be fit to carry on God’s work, but those who used it with restraint would achieve success.
310A
Jalut is an attributive name meaning, a person or a people who are unruly and go about attacking and assaulting others. In the Bible the parallel name is Goliath (I Sam. 17: 4) which means, "running, ravaging and destroying spirits," or "a leader" or "a giant" (Enc. Bib.; Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Qur’an appears to have used it in both these senses in the verses under comment.
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡحَیُّ الۡقَیُّوۡمُ ۚ لَا تَاۡخُذُہٗ سِنَۃٌ وَّلَا نَوۡمٌ ۚ لَّہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ مَنۡ ذَا الَّذِیۡ یَشۡفَعُ عِنۡدَہٗۤ اِلَّا بِاِذۡنِہٖ ۚ یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ ۖ وَلَا یُحِیۡطُوۡنَ بِشَیۡءٍ مِّنۡ عِلۡمِہٖۤ اِلَّا بِمَا شَآءَ ۚ وَسِعَ کُرۡسِیُّہُ السَّمٰوٰتِ وَالۡاَرۡضَ ۖ وَلَا یَـُٔوۡدُہٗ حِفۡظُہُمَا ۚ وَہُوَ الۡعَلِیُّ الۡعَظِیۡمُ
3:3; 20:112; 25:59.
2:49.
20:111.
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
3:3; 20:112; 25:59.
See 2:49.
20:111.
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
3:3; 20:112; 25:59.
See 2:49.
20:111.
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
d
3:3; 20:112; 25:59.
e
2:49.
f
20:111.
196
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
1
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
2
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
3
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
4
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
5
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
a
3:3; 20:112; 25:59.
b
See 2:49.
c
20:111.
262
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
c
3:3; 20:112; 25:59.
d
See 2:49.
e
20:111.
318
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
۞ لَّیۡسَ عَلَیۡکَ ہُدٰٮہُمۡ وَلٰکِنَّ اللّٰہَ یَہۡدِیۡ مَنۡ یَّشَآءُ ۗ وَمَا تُنۡفِقُوۡا مِنۡ خَیۡرٍ فَلِاَنۡفُسِکُمۡ ۚ وَمَا تُنۡفِقُوۡنَ اِلَّا ابۡتِغَآءَ وَجۡہِ اللّٰہِ ۚ وَمَا تُنۡفِقُوۡا مِنۡ خَیۡرٍ یُّوَفَّ اِلَیۡکُمۡ وَاَنۡتُمۡ لَا تُظۡلَمُوۡنَ
خَیْر کے معنے مال کے بھی ہیں اور اچھے مال کے بھی۔ یعنی جو اچھے ذرائع سے کمایا گیا ہو یا زیادہ ہو (مفردات)
28:57; 92:13.
2:282; 4:174; 8:61; 39:11.
The use of the word Khair, which also means, anything and everything good (Lane), enlarges the scope of charity and does not confine it to the spending of money alone. The word includes the doing of good in any shape or form.
These words constitute a great testimonial to the inherent goodness of the Companions of the Holy Prophet. It signifies that they needed no commandment to spend their wealth in Allah’s way. They were already doing it out of an instinctive desire to win His pleasure.
28:57; 92:13.
2:282; 4:174; 8:61; 39:11.
Commentary:
As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.
The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.
The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.
b
28:57; 92:13.
c
2:282; 4:174; 8:61; 39:11.
2
خَیْر کے معنے مال کے بھی ہیں اور اچھے مال کے بھی۔ یعنی جو اچھے ذرائع سے کمایا گیا ہو یا زیادہ ہو (مفردات)
a
28:57; 92:13.
b
2:282; 4:174; 8:61; 39:11.
279
Commentary:
As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.
The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.
The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.
b
28:57; 92:13.
c
2:282; 4:174; 8:61; 39:11.
344
The use of the word Khair, which also means, anything and everything good (Lane), enlarges the scope of charity and does not confine it to the spending of money alone. The word includes the doing of good in any shape or form.
345
These words constitute a great testimonial to the inherent goodness of the Companions of the Holy Prophet. It signifies that they needed no commandment to spend their wealth in Allah’s way. They were already doing it out of an instinctive desire to win His pleasure.
اَلَّذِیۡنَ یَاۡکُلُوۡنَ الرِّبٰوا لَا یَقُوۡمُوۡنَ اِلَّا کَمَا یَقُوۡمُ الَّذِیۡ یَتَخَبَّطُہُ الشَّیۡطٰنُ مِنَ الۡمَسِّ ۚ ذٰلِکَ بِاَنَّہُمۡ قَالُوۡۤا اِنَّمَا الۡبَیۡعُ مِثۡلُ الرِّبٰوا ۗ وَاَحَلَّ اللّٰہُ الۡبَیۡعَ وَحَرَّمَ الرِّبٰوا ۚ فَمَنۡ جَآءَہٗ مَوۡعِظَۃٌ مِّنۡ رَّبِّہٖ فَانۡتَہٰی فَلَہٗ مَا سَلَفَ وَاَمۡرُہٗۤ اِلَی اللّٰہِ ۖ وَمَنۡ عَادَ فَاُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
3:131; 30:40.
رِبٰوا (Riba) 的词义是:超额量或额外事物, 意指本金以上的金额 (Lane)。它包括高
利贷和利息。根据圣训, 这一定义是 “为收取利息所提供的每项贷款”。رِبٰوا 的涵义并不像一般理解的那样与 “利息” 完全相同。可是由於缺少一个较好的词, 就用 “利息” 作为粗略的等同语。实际上,一个人提供或接受一项贷款之上所规定要得到或给予的任何数目的钱都叫 “利息”, 不论这笔交易是同个人、银行、团体或邮政局或其他组织做的。“利息” 并不限于钱的范围内, 它可延伸到作为一项贷款的任何商品, 只要事先同意的一项超额量就是。
这些词意指, 正如一个疯子不顾他的行动后果那样, 放债者残忍地从不顾及他们对个人、社会甚至整个世界所作出的道德上和经济上的损害。利息也使放债者产生一种精神缺陷, 就是他一心钻在赚钱里面而对所有美好事业却麻木不仁。伊斯兰教禁止利息, 因为它会使财富集中到一小撮人手里而由此不利於财富的均衡分配。它促使放债者游手好闲, 使他丧失帮助别人的一切善心, 堵塞他对别人同情行为的所有泉源。放债者利用别人的穷困、急需而赚钱。而在另一方面, 利息使放债者利用别人急需的东西, 造成借债者一种粗心和匆忙行事的倾向, 不考虑自己还债的能力而背了债。这样, 对自己和放债者都造成道德上不可弥补的损害。利息也会引起战争。没有贷款的帮助, 战争是持续不了的。这种贷款的利息最终使战胜和战败者双方的经济都遭受毁灭。这种轻而易得的贷款制度, 使各国政府不断进行毁灭性的斗争, 因为他们能够不采用直接征税的方法而取得军费。伊斯兰教禁止各种利息。但在现代商业或事务中, 利息已成为不可分割的部分, 以致看来几乎不可能完全把它去掉。不过如果在制度、环境和情况方面发生变化的话, 像伊斯兰教过去在上升时代一样没有利息商业还是可以维持的。
最后, 可以注意的是, 鉴于现代的特殊条件, 我们周围存在着一种邪恶的利息制度网络而伊斯兰教的状况又十分衰落, 阿哈默底亚会的创始人宣称, 如果一个人被迫接受利息, 他可以这样做, 然后把这样得到的钱消费在 (a) 传播伊斯兰教, 以及 (b) 他可以同样被迫要付的钱来偿清任何利息。然而他应该严格认真地避免把这样的钱化在自己身上或家庭方面, 或利用于其他各种用途 (Al-Fadl, Fatawa)。
تَخَبَّطَہُ الشَّیْطٰنُ: مَسَّہٗ بِاَذًی شیطان نے اسے تکلیف پہنچائی (اقرب) اسی طرح کہتے ہیں تَخَبَّطَہٗ: ضَرَبَہٗ شَدِیْدًا اسے سخت مارا (اقرب) اور اَلْمَسُّ: اَلْجُنُوْنُ (اقرب) مَسّ کے معنے جنون کے ہیں۔ مِنْ بیانیہ ہے پس معنے یہ ہوئے کہ جس پر شیطان یعنی جنون نے سخت حملہ کیا ہو۔
3:131; 30:40.
Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparabl
3:131; 30:40.
Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).
f
3:131; 30:40.
206
رِبٰوا (Riba) 的词义是:超额量或额外事物, 意指本金以上的金额 (Lane)。它包括高
利贷和利息。根据圣训, 这一定义是 “为收取利息所提供的每项贷款”。رِبٰوا 的涵义并不像一般理解的那样与 “利息” 完全相同。可是由於缺少一个较好的词, 就用 “利息” 作为粗略的等同语。实际上,一个人提供或接受一项贷款之上所规定要得到或给予的任何数目的钱都叫 “利息”, 不论这笔交易是同个人、银行、团体或邮政局或其他组织做的。“利息” 并不限于钱的范围内, 它可延伸到作为一项贷款的任何商品, 只要事先同意的一项超额量就是。
207
这些词意指, 正如一个疯子不顾他的行动后果那样, 放债者残忍地从不顾及他们对个人、社会甚至整个世界所作出的道德上和经济上的损害。利息也使放债者产生一种精神缺陷, 就是他一心钻在赚钱里面而对所有美好事业却麻木不仁。伊斯兰教禁止利息, 因为它会使财富集中到一小撮人手里而由此不利於财富的均衡分配。它促使放债者游手好闲, 使他丧失帮助别人的一切善心, 堵塞他对别人同情行为的所有泉源。放债者利用别人的穷困、急需而赚钱。而在另一方面, 利息使放债者利用别人急需的东西, 造成借债者一种粗心和匆忙行事的倾向, 不考虑自己还债的能力而背了债。这样, 对自己和放债者都造成道德上不可弥补的损害。利息也会引起战争。没有贷款的帮助, 战争是持续不了的。这种贷款的利息最终使战胜和战败者双方的经济都遭受毁灭。这种轻而易得的贷款制度, 使各国政府不断进行毁灭性的斗争, 因为他们能够不采用直接征税的方法而取得军费。伊斯兰教禁止各种利息。但在现代商业或事务中, 利息已成为不可分割的部分, 以致看来几乎不可能完全把它去掉。不过如果在制度、环境和情况方面发生变化的话, 像伊斯兰教过去在上升时代一样没有利息商业还是可以维持的。
最后, 可以注意的是, 鉴于现代的特殊条件, 我们周围存在着一种邪恶的利息制度网络而伊斯兰教的状况又十分衰落, 阿哈默底亚会的创始人宣称, 如果一个人被迫接受利息, 他可以这样做, 然后把这样得到的钱消费在 (a) 传播伊斯兰教, 以及 (b) 他可以同样被迫要付的钱来偿清任何利息。然而他应该严格认真地避免把这样的钱化在自己身上或家庭方面, 或利用于其他各种用途 (Al-Fadl, Fatawa)。
1
تَخَبَّطَہُ الشَّیْطٰنُ: مَسَّہٗ بِاَذًی شیطان نے اسے تکلیف پہنچائی (اقرب) اسی طرح کہتے ہیں تَخَبَّطَہٗ: ضَرَبَہٗ شَدِیْدًا اسے سخت مارا (اقرب) اور اَلْمَسُّ: اَلْجُنُوْنُ (اقرب) مَسّ کے معنے جنون کے ہیں۔ مِنْ بیانیہ ہے پس معنے یہ ہوئے کہ جس پر شیطان یعنی جنون نے سخت حملہ کیا ہو۔
a
3:131; 30:40.
282
Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).
c
3:131; 30:40.
350
Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
351
The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparabl
لَا یُکَلِّفُ اللّٰہُ نَفۡسًا اِلَّا وُسۡعَہَا ۚ لَہَا مَا کَسَبَتۡ وَعَلَیۡہَا مَا اکۡتَسَبَتۡ ۗ رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِیۡنَاۤ اَوۡ اَخۡطَاۡنَا ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَیۡنَاۤ اِصۡرًا کَمَا حَمَلۡتَہٗ عَلَی الَّذِیۡنَ مِنۡ قَبۡلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَۃَ لَنَا بِہٖ ۖ وَاعۡفُ عَنَّا وَاغۡفِرۡ لَنَا وَارۡحَمۡنَاۤ ۚ اَنۡتَ مَوۡلٰٮنَا فَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
2:234.
3:148.
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
3:148.
See 2:234.
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
See 2:234.
3:148.
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
2:234.
b
3:148.
217
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
218
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
219
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
220
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
1
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
2
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
3
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
4
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
a
See 2:234.
b
3:148.
292A
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
3:148.
c
See 2:234.
359
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
360
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
361
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
362
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡحَیُّ الۡقَیُّوۡمُ
2:256.
See 2:256.
The verse contains a strong refutation of the false doctrine of the divinity of Jesus. This doctrine being one of the principal topics dealt with in this Surah, the opening verses thereof fittingly refer to such attributes of God as cut at the very root of this doctrine. These attributes, i.e. the Ever-Living, the Self-Subsisting and All-Sustaining, prove, on the one hand, that God, the Possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, and therefore was neither ever-living, nor self-subsisting and all-sustaining, could not be God. These attributes also prove the hollowness of the doctrine of Atonement which is a corollary to the above doctrine. Jesus, it is claimed by Christians, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the
See 2:256.
For the meaning of الحی and القیوم see 2:256.
Commentary:
The verse contains a strong refutation of the divinity of Jesus. This doctrine being one of the main topics dealt with in this chapter, the Surah fittingly opens with such attributes of God as cut at the very root of this doctrine. These attributes, i.e. (1) the Living or the Ever-Living, and (2) the Self-Subsisting and All-Sustaining, prove on the one hand that God, the possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, being thus neither ever-living nor self-subsisting and all-sustaining, could not be divine.
These attributes also prove the hollowness of the doctrine of Atonement which is a corollary of the above doctrine. Jesus, it is said, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the god-Jesus from his physical habitat. The connection between the god-Jesus and his physical body was, according to Christian belief, in its very nature, a temporary one and was bound to break one day, even if Jesus had not died on the cross. So the mere breaking up of this connection could serve no useful purpose. It must be some other death which brought redemption to his sinful followers. That death, according to the Christians themselves, came upon Jesus when after his crucifixion he descended into Hades or Hell (Acts 2:31 and the Book of Common Prayer, Article on Religion, III). Thus, far from being immune from death, which is God’s exclusive prerogative, Jesus suffered death both in its literal and figurative sense. He not only died but descended into Hades. Again he not only suffered from grief and pain but also disgrace and humiliation.
Similarly, the attribute of القیوم (the Self-Subsisting and All-Sustaining) proves the falsity of the Christian doctrine. God, being Self-Subsisting and All-Sustaining, should not only live by Himself without the support of any other being but all others should receive support from Him. But Jesus can never be proved to possess these attributes. Like other mortals, he was born of a woman, lived on food and drink, suffered pain and humiliation, asked others to pray for the alleviation of his sufferings, and finally, as the Christians say, died on the cross. The New Testament bears ample testimony to all these facts. But God being Ever-Living, Self-Subsisting and All-Sustaining is above all this.
c
2:256.
c
See 2:256.
294
For the meaning of الحی and القیوم see 2:256.
Commentary:
The verse contains a strong refutation of the divinity of Jesus. This doctrine being one of the main topics dealt with in this chapter, the Surah fittingly opens with such attributes of God as cut at the very root of this doctrine. These attributes, i.e. (1) the Living or the Ever-Living, and (2) the Self-Subsisting and All-Sustaining, prove on the one hand that God, the possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, being thus neither ever-living nor self-subsisting and all-sustaining, could not be divine.
These attributes also prove the hollowness of the doctrine of Atonement which is a corollary of the above doctrine. Jesus, it is said, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the god-Jesus from his physical habitat. The connection between the god-Jesus and his physical body was, according to Christian belief, in its very nature, a temporary one and was bound to break one day, even if Jesus had not died on the cross. So the mere breaking up of this connection could serve no useful purpose. It must be some other death which brought redemption to his sinful followers. That death, according to the Christians themselves, came upon Jesus when after his crucifixion he descended into Hades or Hell (Acts 2:31 and the Book of Common Prayer, Article on Religion, III). Thus, far from being immune from death, which is God’s exclusive prerogative, Jesus suffered death both in its literal and figurative sense. He not only died but descended into Hades. Again he not only suffered from grief and pain but also disgrace and humiliation.
Similarly, the attribute of القیوم (the Self-Subsisting and All-Sustaining) proves the falsity of the Christian doctrine. God, being Self-Subsisting and All-Sustaining, should not only live by Himself without the support of any other being but all others should receive support from Him. But Jesus can never be proved to possess these attributes. Like other mortals, he was born of a woman, lived on food and drink, suffered pain and humiliation, asked others to pray for the alleviation of his sufferings, and finally, as the Christians say, died on the cross. The New Testament bears ample testimony to all these facts. But God being Ever-Living, Self-Subsisting and All-Sustaining is above all this.
c
See 2:256.
363
The verse contains a strong refutation of the false doctrine of the divinity of Jesus. This doctrine being one of the principal topics dealt with in this Surah, the opening verses thereof fittingly refer to such attributes of God as cut at the very root of this doctrine. These attributes, i.e. the Ever-Living, the Self-Subsisting and All-Sustaining, prove, on the one hand, that God, the Possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, and therefore was neither ever-living, nor self-subsisting and all-sustaining, could not be God. These attributes also prove the hollowness of the doctrine of Atonement which is a corollary to the above doctrine. Jesus, it is claimed by Christians, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the
ہُوَ الَّذِیۡ یُصَوِّرُکُمۡ فِی الۡاَرۡحَامِ کَیۡفَ یَشَآءُ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
22:6; 23:12-15; 39:7; 40:65; 64:4.
22:6; 23:12-15; 39:7; 40:65; 64:4.
As development of the child takes place in the womb of the mother, the offspring naturally is affected by her physical and moral condition. So Jesus, whose body like that of all other human beings was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument to disprove his so-called divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, and then she was delivered of him just as a normal woman is delivered of a child" (Jarir, iii.101)?
22:6; 23:13-15; 39:7; 40:65; 64:4.
Important Words:
یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).
Commentary:
تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).
As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).
The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.
b
22:6; 23:12-15; 39:7; 40:65; 64:4.
b
22:6; 23:13-15; 39:7; 40:65; 64:4.
298
Important Words:
یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).
Commentary:
تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).
As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).
The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.
c
22:6; 23:12-15; 39:7; 40:65; 64:4.
368
As development of the child takes place in the womb of the mother, the offspring naturally is affected by her physical and moral condition. So Jesus, whose body like that of all other human beings was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument to disprove his so-called divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, and then she was delivered of him just as a normal woman is delivered of a child" (Jarir, iii.101)?
ہُوَ الَّذِیۡۤ اَنۡزَلَ عَلَیۡکَ الۡکِتٰبَ مِنۡہُ اٰیٰتٌ مُّحۡکَمٰتٌ ہُنَّ اُمُّ الۡکِتٰبِ وَاُخَرُ مُتَشٰبِہٰتٌ ۖ فَاَمَّا الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ زَیۡغٌ فَیَتَّبِعُوۡنَ مَا تَشٰبَہَ مِنۡہُ ابۡتِغَآءَ الۡفِتۡنَۃِ وَابۡتِغَآءَ تَاۡوِیۡلِہٖ ۗ وَمَا یَعۡلَمُ تَاۡوِیۡلَہٗۤ اِلَّا اللّٰہُ ۗ وَالرّٰسِخُوۡنَ فِی الۡعِلۡمِ یَقُوۡلُوۡنَ اٰمَنَّا بِہٖ کُلٌّ مِّنۡ عِنۡدِ رَبِّنَا ۗ وَمَا یَذَّکَّرُ اِلَّاۤ اُولُوا الۡاَلۡبٰبِ
11:2.
39:24.
7:54; 18:79.
4:163.
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
7:54; 18:79.
4:163.
11:2.
39:24.
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
11:2.
39:24.
7:54; 18:79.
4:163.
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
c
11:2.
d
39:24.
e
7:54; 18:79.
f
4:163.
224
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
225
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
226
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
227
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
228
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
1
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
2
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
3
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
a
11:2.
b
39:24.
c
7:54; 18:79.
d
4:163.
299
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
a
7:54; 18:79.
b
4:163.
d
11:2.
e
39:24.
369
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
370
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
371
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
372
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
373
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
شَہِدَ اللّٰہُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا ہُوَ وَالۡمَلٰٓئِکَۃُ وَاُولُوا الۡعِلۡمِ قَآئِمًۢا بِالۡقِسۡطِ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
5:9; 7:30.
5:9; 7:30.
The words also mean, in accordance with justice.
The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods.
5:9; 7:30.
Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.
d
5:9; 7:30.
a
5:9; 7:30.
310
Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.
a
5:9; 7:30.
381A
The words also mean, in accordance with justice.
382
The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods.
اِنَّ الدِّیۡنَ عِنۡدَ اللّٰہِ الۡاِسۡلٰمُ ۗ وَمَا اخۡتَلَفَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ اِلَّا مِنۡۢ بَعۡدِ مَا جَآءَہُمُ الۡعِلۡمُ بَغۡیًۢا بَیۡنَہُمۡ ۗ وَمَنۡ یَّکۡفُرۡ بِاٰیٰتِ اللّٰہِ فَاِنَّ اللّٰہَ سَرِیۡعُ الۡحِسَابِ
3:86.
一切宗教都谆谆劝导信仰安拉的独一性, 并归顺他的意志。而只有在伊斯兰教中, 完全归顺安拉的思想才是完美的, 因为完全归顺必须彻底显现出安拉的常德, 而只有在伊斯兰教中才会有这种显现。因此在一切宗教体系中, 只有伊斯兰教才真正配得上称为安拉自己的宗教。实际上, 一切真正的宗教, 他们在原来的形式上多少都是具有伊斯兰教性质的, 而它们的信徒实在就是穆斯林。但是直到宗教在其一切不同的方面趋于完善的时候才取名为 اَلْاِسْلام (Al-Islam), 这个名字确是为了最后的教律而在 «古兰经» 中被保留下来的。此节经文进一步解释了2:63。
3:86.
All religions inculcate belief in the Oneness of God and submission to His Will, yet it is only in Islam that the idea of submission to God’s Will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So of all religious systems Islam alone deserves to be called God’s own religion in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was it given the name of Al-Islam, which was reserved for the final Dispensation perfected in the Qur’an. The verse further explains 2:63.
3:86.
Important Words:
اسلام (complete submission) which is derived from اسلم which again is derived from سلم signifies: (1) complete submission to God; (2) the religion of Islam, the latter meaning being also based on the first-mentioned meaning (Taj). See also 2:113.
Commentary:
The verse throws light on the fact that though other religious systems also claim to inculcate belief in the Oneness of God and submission to His will, yet it is only in Islam, the religion brought by the Holy Prophet, that the idea of submission to God’s will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So Islam alone of all religious systems deserves to be called the religion of God in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was any faith given the name of Islam, which was reserved for the final dispensation perfected in the Quran.
The clause, And those who were given the Book did not disagree but after knowledge had come to them, out of mutual envy, signifies that if Jews and Christians had been truly submissive to the will of God, as they claim to be, they would not have refused to accept Islam, which is submission to Divine will in its completest and most perfect form. By their rejection of Islam they have brought ruin upon themselves and have been deprived of God’s grace and bounties of which they had had an ample share before.
e
3:86.
231
一切宗教都谆谆劝导信仰安拉的独一性, 并归顺他的意志。而只有在伊斯兰教中, 完全归顺安拉的思想才是完美的, 因为完全归顺必须彻底显现出安拉的常德, 而只有在伊斯兰教中才会有这种显现。因此在一切宗教体系中, 只有伊斯兰教才真正配得上称为安拉自己的宗教。实际上, 一切真正的宗教, 他们在原来的形式上多少都是具有伊斯兰教性质的, 而它们的信徒实在就是穆斯林。但是直到宗教在其一切不同的方面趋于完善的时候才取名为 اَلْاِسْلام (Al-Islam), 这个名字确是为了最后的教律而在 «古兰经» 中被保留下来的。此节经文进一步解释了2:63。
b
3:86.
311
Important Words:
اسلام (complete submission) which is derived from اسلم which again is derived from سلم signifies: (1) complete submission to God; (2) the religion of Islam, the latter meaning being also based on the first-mentioned meaning (Taj). See also 2:113.
Commentary:
The verse throws light on the fact that though other religious systems also claim to inculcate belief in the Oneness of God and submission to His will, yet it is only in Islam, the religion brought by the Holy Prophet, that the idea of submission to God’s will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So Islam alone of all religious systems deserves to be called the religion of God in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was any faith given the name of Islam, which was reserved for the final dispensation perfected in the Quran.
The clause, And those who were given the Book did not disagree but after knowledge had come to them, out of mutual envy, signifies that if Jews and Christians had been truly submissive to the will of God, as they claim to be, they would not have refused to accept Islam, which is submission to Divine will in its completest and most perfect form. By their rejection of Islam they have brought ruin upon themselves and have been deprived of God’s grace and bounties of which they had had an ample share before.
b
3:86.
383
All religions inculcate belief in the Oneness of God and submission to His Will, yet it is only in Islam that the idea of submission to God’s Will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So of all religious systems Islam alone deserves to be called God’s own religion in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was it given the name of Al-Islam, which was reserved for the final Dispensation perfected in the Qur’an. The verse further explains 2:63.
قَالَ رَبِّ اجۡعَل لِّیۡۤ اٰیَۃً ۖ قَالَ اٰیَتُکَ اَلَّا تُکَلِّمَ النَّاسَ ثَلٰثَۃَ اَیَّامٍ اِلَّا رَمۡزًا ۗ وَاذۡکُر رَّبَّکَ کَثِیۡرًا وَّسَبِّحۡ بِالۡعَشِیِّ وَالۡاِبۡکٰرِ
19:12.
19:11.
Zachariah was to abstain from speaking for three days, and, then, was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege, as a punishment for his not believing the words of God (Luke, 1: 20-22).
The commandment about keeping silent was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in attracting Divine mercy and grace. Refraining from speech has also been found helpful, in some cases, in making one regain one’s lost vitality and physical strength. This practice seems to have been in vogue among the Jews of those times.
19:11.
19:12.
Commentary:
It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).
As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)
b
19:11.
c
19:12.
a
19:11.
b
19:12.
332
Commentary:
It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).
As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)
a
19:12.
e
19:11.
409
Zachariah was to abstain from speaking for three days, and, then, was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege, as a punishment for his not believing the words of God (Luke, 1: 20-22).
410
The commandment about keeping silent was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in attracting Divine mercy and grace. Refraining from speech has also been found helpful, in some cases, in making one regain one’s lost vitality and physical strength. This practice seems to have been in vogue among the Jews of those times.
اِنَّ ہٰذَا لَہُوَ الۡقَصَصُ الۡحَقُّ ۚ وَمَا مِنۡ اِلٰہٍ اِلَّا اللّٰہُ ۚ وَاِنَّ اللّٰہَ لَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
عربی میں ایک اِنَّ کا حرف ہے اور ایک لام ہے۔ دونوں تاکید کے لئے ہیں۔ ہم نے ایک حرف کا ترجمہ یقیناً کر دیا ہے اور دوسرے کا ’’یہی۔‘‘ اس سے ترجمہ لفظی ہو جاتا ہے۔
Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.
3
عربی میں ایک اِنَّ کا حرف ہے اور ایک لام ہے۔ دونوں تاکید کے لئے ہیں۔ ہم نے ایک حرف کا ترجمہ یقیناً کر دیا ہے اور دوسرے کا ’’یہی۔‘‘ اس سے ترجمہ لفظی ہو جاتا ہے۔
351
Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ تَعَالَوۡا اِلٰی کَلِمَۃٍ سَوَآءٍۭ بَیۡنَنَا وَبَیۡنَکُمۡ اَلَّا نَعۡبُدَ اِلَّا اللّٰہَ وَلَا نُشۡرِکَ بِہٖ شَیۡـًٔا وَّلَا یَتَّخِذَ بَعۡضُنَا بَعۡضًا اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ ۚ فَاِنۡ تَوَلَّوۡا فَقُوۡلُوا اشۡہَدُوۡا بِاَنَّا مُسۡلِمُوۡنَ
9:31.
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
9:31.
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
9:31.
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
2
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
a
9:31.
353
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
426A
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تُحَآجُّوۡنَ فِیۡۤ اِبۡرٰہِیۡمَ وَمَاۤ اُنۡزِلَتِ التَّوۡرٰٮۃُ وَالۡاِنۡجِیۡلُ اِلَّا مِنۡۢ بَعۡدِہٖۤ ۚ اَفَلَا تَعۡقِلُوۡنَ
2:140.
2:140.
2:141.
Commentary:
As the context shows, the words, concerning Abraham, mean concerning the religion of Abraham. He was neither a follower of the Torah nor a follower of the Gospel; for both these Books were revealed long after him. Still the People of the Book disputed among themselves as to the religion of Abraham, each party claiming that he believed as they did.
b
2:140.
a
2:141.
354
Commentary:
As the context shows, the words, concerning Abraham, mean concerning the religion of Abraham. He was neither a follower of the Torah nor a follower of the Gospel; for both these Books were revealed long after him. Still the People of the Book disputed among themselves as to the religion of Abraham, each party claiming that he believed as they did.
a
2:140.
وَلَا تُؤۡمِنُوۡۤا اِلَّا لِمَنۡ تَبِعَ دِیۡنَکُمۡ قُلۡ اِنَّ الۡہُدٰی ہُدَی اللّٰہِ اَنۡ یُّؤۡتٰۤی اَحَدٌ مِّثۡلَ مَاۤ اُوۡتِیۡتُمۡ اَوۡ یُحَآجُّوۡکُمۡ عِنۡدَ رَبِّکُمۡ ۗ قُلۡ اِنَّ الۡفَضۡلَ بِیَدِ اللّٰہِ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ ۗ وَاللّٰہُ وٰسِعٌ عَلِیۡمٌ
یعنی اگر یہ ہماری غلطی ہے تو پھر چاہیے کہ کوئی آسمانی دلیل پیش کرکے اسے دور کریں۔
2:121.
2:77.
57:30.
If we are wrong in holding this view, then they should remove this misunderstanding by some Divine argument.
'Grace' here may signify Prophethood.
(1) The clause, And obey none but him who follows your religion, constitutes a continuation of the concluding clause of the preceding verse. Thereafter comes the parenthetical clause beginning with the words, Say, surely true guidance—the guidance of Allah—is that one may be given the like of that which has been given to you. Then comes again the speech of the Jews in the words, or they would argue with you before your Lord, the verse finally ending with the Divine commandment: Say, 'All bounty, etc.' This style is peculiar to the Qur’an and is intended to produce a good psychological effect.
(2) According to another interpretation, only the words which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, ...before your Lord, would be taken to form part of the speech of the Jews. (3) Y
2:121.
2:77.
57:30.
Commentary:
The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:
(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.
The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.
(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.
(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62.
d
2:121.
e
2:77.
f
57:30.
254
“恩典” 在此处可能表示先知品位。
2
یعنی اگر یہ ہماری غلطی ہے تو پھر چاہیے کہ کوئی آسمانی دلیل پیش کرکے اسے دور کریں۔
a
2:121.
b
2:77.
c
57:30.
362
Commentary:
The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:
(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.
The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.
(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.
(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62.
a
2:121.
b
2:77.
c
57:30.
428A
If we are wrong in holding this view, then they should remove this misunderstanding by some Divine argument.
428B
'Grace' here may signify Prophethood.
428C
(1) The clause, And obey none but him who follows your religion, constitutes a continuation of the concluding clause of the preceding verse. Thereafter comes the parenthetical clause beginning with the words, Say, surely true guidance—the guidance of Allah—is that one may be given the like of that which has been given to you. Then comes again the speech of the Jews in the words, or they would argue with you before your Lord, the verse finally ending with the Divine commandment: Say, 'All bounty, etc.' This style is peculiar to the Qur’an and is intended to produce a good psychological effect.
(2) According to another interpretation, only the words which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, ...before your Lord, would be taken to form part of the speech of the Jews. (3) Y
۞ وَمِنۡ اَہۡلِ الۡکِتٰبِ مَنۡ اِنۡ تَاۡمَنۡہُ بِقِنۡطَارٍ یُّؤَدِّہٖۤ اِلَیۡکَ وَمِنۡہُمۡ مَّنۡ اِنۡ تَاۡمَنۡہُ بِدِیۡنَارٍ لَّا یُؤَدِّہٖۤ اِلَیۡکَ اِلَّا مَا دُمۡتَ عَلَیۡہِ قَآئِمًا ۗ ذٰلِکَ بِاَنَّہُمۡ قَالُوۡا لَیۡسَ عَلَیۡنَا فِی الۡاُمِّیّٖنَ سَبِیۡلٌ وَّیَقُوۡلُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ وَہُمۡ یَعۡلَمُوۡنَ
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
3
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
364
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
429
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
اِلَّا الَّذِیۡنَ تَابُوۡا مِنۡۢ بَعۡدِ ذٰلِکَ وَاَصۡلَحُوۡا فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
2:161; 4:147; 5:40; 24:6.
Mere repentance and sorrow at past misdeeds is not sufficient to secure Divine forgiveness; an honest promise to eschew evil ways and a firm resolve to reform others also is needed for the purpose.
2:161; 4:147; 5:40; 24:6.
Commentary:
The curse and punishment spoken of in the preceding verses are conditional and will last as long as the condition that has brought them about lasts.
The words, and amend, show that mere repentance and sorrow at what is past is not sufficient to secure Divine forgiveness. Sinners must not only express genuine regret for past faults but also promise to abandon evil ways in the future. Nay, they should do more. They should try to reform others as well, for the word اصلحوا rendered as "amend" not only signifies amending one’s own ways but also reforming others (see 2:161). If a person is really sincere in his repentance and realizes the true value of virtue, he cannot stop at being good himself but would also try to make others good, if only to protect his own environment.
a
2:161; 4:147; 5:40; 24:6.
259
对过去的罪行只进行忏悔和遗憾, 是得不到真主的宽恕的。为了达到这个目的, 也需要戒绝坏作风的真诚诺言, 以及改正他人缺点的坚定的决心。
c
2:161; 4:147; 5:40; 24:6.
376
Commentary:
The curse and punishment spoken of in the preceding verses are conditional and will last as long as the condition that has brought them about lasts.
The words, and amend, show that mere repentance and sorrow at what is past is not sufficient to secure Divine forgiveness. Sinners must not only express genuine regret for past faults but also promise to abandon evil ways in the future. Nay, they should do more. They should try to reform others as well, for the word اصلحوا rendered as "amend" not only signifies amending one’s own ways but also reforming others (see 2:161). If a person is really sincere in his repentance and realizes the true value of virtue, he cannot stop at being good himself but would also try to make others good, if only to protect his own environment.
c
2:161; 4:147; 5:40; 24:6.
436A
Mere repentance and sorrow at past misdeeds is not sufficient to secure Divine forgiveness; an honest promise to eschew evil ways and a firm resolve to reform others also is needed for the purpose.
۞ کُلُّ الطَّعَامِ کَانَ حِلًّا لِّبَنِیۡۤ اِسۡرٰٓءِیۡلَ اِلَّا مَا حَرَّمَ اِسۡرٰٓءِیۡلُ عَلٰی نَفۡسِہٖ مِنۡ قَبۡلِ اَنۡ تُنَزَّلَ التَّوۡرٰٮۃُ ۗ قُلۡ فَاۡتُوۡا بِالتَّوۡرٰٮۃِ فَاتۡلُوۡہَاۤ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
حضرت یعقوب علیہ السلام کا ایک کشفی نام اسرائیل تھا(پرانا عہدنامہ پیدائش باب۳۲ آیت۲۸)۔
بعض چیزوں سے ان کی بیماری کی وجہ سے ان کو روکا گیا تھا۔ بنو اسرائیل نے غلطی سے ان کو حرام سمجھ لیا (پیدائش باب۳۲)۔
Certain foods which the Jews abstained from were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32: 32. Jacob suffered from sciatica, and, for medical reasons he forbade himself the sciatic nerve as food. This was his personal matter but the Israelites made it a rule of conduct to abstain from eating the sinew.
The name Israel was bestowed upon Jacob in a vision (Gen. 32: 28).
Important Words:
کل (all) is a very common Arabic word used to express two senses: (1) all members of a group; (2) all parts of an individual thing. The word may generally be rendered as, all; whole; each; every one, etc. It is also sometimes used in the sense of "the majority of", and rarely even in the sense of "some" or "part of" (Aqrab & Taj)
Commentary:
The preceding verses emphasize the importance of complete submission to the will of God. The highest good cannot be attained without the sacrifice of most beloved things, including personal and national sentiments. The present verse cites an apt illustration. Whereas God had allowed "all food" to the Jews, the Israelites forbade themselves parts thereof on the ground that Jacob, for personal and medical considerations, abstained from partaking of them. But as the word Israel, primarily the name of Jacob, is also used about his children and descendants and has been so used in the Bible, it may also be taken in this sense in the second clause of the present verse.
By saying, All food was lawful to the Children of Israel, the Quran also refutes an objection of the People of the Book, which served as an obstacle in the way of their accepting Islam. There were certain kinds of food which the Jews abstained from eating but which were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32:32. Jacob suffered from sciatica, and, therefore, for medical reasons he forbade himself the use of the sciatic nerve as food. This was a personal matter but the Children of Israel followed his example blindly and made it a rule of conduct to abstain from the eating of the sinew. It was not forbidden by Law, the abstention being purely voluntary.
Moreover, the incident which led to the abandonment of the sciatic nerve as food by Israel and later by the Israelites took place long before the Torah was revealed. The Torah itself does not forbid it but merely mentions it as a practice of the Jews who had, therefore, no right to object to its use by the Muslims. The objection, if valid, also held good against Abraham and many other Prophets. Besides, there are some foods which were used by Abraham and his descendants but were later forbidden by the Torah. The camel is an instance of this kind. Hence, the verse purports to say that if certain foods used by the patriarchs are allowed to other peoples, the Jews have no right to object.
It may be pointed out here that there is a difference of meaning between کل طعام (kullu-ta‘amin) and کل الطعام (kullut-ta‘ami) as used in the present verse. The former means, every kind of food, while the latter means, all food, i.e. the whole food. It appears that the Jews objected that the Muslims ate the whole meat, not excepting even the nerve.
1
حضرت یعقوب علیہ السلام کا ایک کشفی نام اسرائیل تھا(پرانا عہدنامہ پیدائش باب۳۲ آیت۲۸)۔
2
بعض چیزوں سے ان کی بیماری کی وجہ سے ان کو روکا گیا تھا۔ بنو اسرائیل نے غلطی سے ان کو حرام سمجھ لیا (پیدائش باب۳۲)۔
380
Important Words:
کل (all) is a very common Arabic word used to express two senses: (1) all members of a group; (2) all parts of an individual thing. The word may generally be rendered as, all; whole; each; every one, etc. It is also sometimes used in the sense of "the majority of", and rarely even in the sense of "some" or "part of" (Aqrab & Taj)
Commentary:
The preceding verses emphasize the importance of complete submission to the will of God. The highest good cannot be attained without the sacrifice of most beloved things, including personal and national sentiments. The present verse cites an apt illustration. Whereas God had allowed "all food" to the Jews, the Israelites forbade themselves parts thereof on the ground that Jacob, for personal and medical considerations, abstained from partaking of them. But as the word Israel, primarily the name of Jacob, is also used about his children and descendants and has been so used in the Bible, it may also be taken in this sense in the second clause of the present verse.
By saying, All food was lawful to the Children of Israel, the Quran also refutes an objection of the People of the Book, which served as an obstacle in the way of their accepting Islam. There were certain kinds of food which the Jews abstained from eating but which were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32:32. Jacob suffered from sciatica, and, therefore, for medical reasons he forbade himself the use of the sciatic nerve as food. This was a personal matter but the Children of Israel followed his example blindly and made it a rule of conduct to abstain from the eating of the sinew. It was not forbidden by Law, the abstention being purely voluntary.
Moreover, the incident which led to the abandonment of the sciatic nerve as food by Israel and later by the Israelites took place long before the Torah was revealed. The Torah itself does not forbid it but merely mentions it as a practice of the Jews who had, therefore, no right to object to its use by the Muslims. The objection, if valid, also held good against Abraham and many other Prophets. Besides, there are some foods which were used by Abraham and his descendants but were later forbidden by the Torah. The camel is an instance of this kind. Hence, the verse purports to say that if certain foods used by the patriarchs are allowed to other peoples, the Jews have no right to object.
It may be pointed out here that there is a difference of meaning between کل طعام (kullu-ta‘amin) and کل الطعام (kullut-ta‘ami) as used in the present verse. The former means, every kind of food, while the latter means, all food, i.e. the whole food. It appears that the Jews objected that the Muslims ate the whole meat, not excepting even the nerve.
439
Certain foods which the Jews abstained from were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32: 32. Jacob suffered from sciatica, and, for medical reasons he forbade himself the sciatic nerve as food. This was his personal matter but the Israelites made it a rule of conduct to abstain from eating the sinew.
440
The name Israel was bestowed upon Jacob in a vision (Gen. 32: 28).
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ حَقَّ تُقَاتِہٖ وَلَا تَمُوۡتُنَّ اِلَّا وَاَنۡتُمۡ مُّسۡلِمُوۡنَ
2:133.
As the hour of death is not known, one can be sure of dying in a state of resignation to God only when one remains continually in that condition; hence the expression signifies that one should always remain obedient to God.
2:133.
Commentary:
As the spiritual degradation of the Jews was due to lack of تقوی or God-fearingness, Muslims are warned to be ever-watchful in this respect. The words rendered as, Fear Allah as He should be feared, embody a strong appeal in favour of تقوی (righteousness) and signify that on the one hand we should have a firm conviction that if we are remiss, God will visit our sins with His punishment; and on the other we should also have a firm faith in His mercy and forgiveness. There is a tradition related by ‘Abdullah bin ‘Abbas which explains the above words as meaning: "God should be obeyed, and should not be disobeyed. We should be grateful to Him, and should not show ingratitude to Him. We should remember Him and not forget Him" (Kathir). The words also mean that one should not fear any reproach with respect to God, and should observe equity for God’s sake even if by doing so one may have to injure one’s own self or one’s parents or children or other near relatives.
The words, let not death overtake you except when you are in a state of submission, mean that we should be ever resigned to the will of God, so that when death overtakes us, it should find us obedient and resigned to His will. As the hour of death is not known, one can be sure of dying in a state of resignation to God only if one is continually in that condition, hence the expression means that one should always remain obedient to God. It may also mean that our love of obedience to God should be such that He out of regard for our feelings, may not let death come upon us at a time when we are not perfectly resigned to Him.
d
2:133.
266
因为死亡的时刻不得而知, 所以, 只有当人一直处于顺从安拉的情况下, 才能肯定将死于顺从的状况中。因此这句话意味着一个人应当始终服从安拉。
b
2:133.
389
Commentary:
As the spiritual degradation of the Jews was due to lack of تقوی or God-fearingness, Muslims are warned to be ever-watchful in this respect. The words rendered as, Fear Allah as He should be feared, embody a strong appeal in favour of تقوی (righteousness) and signify that on the one hand we should have a firm conviction that if we are remiss, God will visit our sins with His punishment; and on the other we should also have a firm faith in His mercy and forgiveness. There is a tradition related by ‘Abdullah bin ‘Abbas which explains the above words as meaning: "God should be obeyed, and should not be disobeyed. We should be grateful to Him, and should not show ingratitude to Him. We should remember Him and not forget Him" (Kathir). The words also mean that one should not fear any reproach with respect to God, and should observe equity for God’s sake even if by doing so one may have to injure one’s own self or one’s parents or children or other near relatives.
The words, let not death overtake you except when you are in a state of submission, mean that we should be ever resigned to the will of God, so that when death overtakes us, it should find us obedient and resigned to His will. As the hour of death is not known, one can be sure of dying in a state of resignation to God only if one is continually in that condition, hence the expression means that one should always remain obedient to God. It may also mean that our love of obedience to God should be such that He out of regard for our feelings, may not let death come upon us at a time when we are not perfectly resigned to Him.
b
2:133.
448
As the hour of death is not known, one can be sure of dying in a state of resignation to God only when one remains continually in that condition; hence the expression signifies that one should always remain obedient to God.
وَمَا جَعَلَہُ اللّٰہُ اِلَّا بُشۡرٰی لَکُمۡ وَلِتَطۡمَئِنَّ قُلُوۡبُکُمۡ بِہٖ ۗ وَمَا النَّصۡرُ اِلَّا مِنۡ عِنۡدِ اللّٰہِ الۡعَزِیۡزِ الۡحَکِیۡمِ
اس میں بتایا ہے کہ فرشتوں کا ذکر صرف اس لئے ہے کہ خواب یا کشف میں خوش خبری ملنے سے انسان کی ہمت بڑھتی ہے ورنہ اصل مراد یہی تھی کہ خداتعالیٰ مدد کرے گا۔
یہ آیت نمبر۱۲۸ کے آخری حصہ کا ترجمہ ہے جو مضمون کی وضاحت کے لئے پہلے کر دیا گیا ہے۔
8:11.
The angels helped Muslims on the one hand, by strengthening their hearts, and, on the other, by filling the hearts of their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims at Uhud, but He promised to send as many as five thousand of them. This constituted a veiled hint that a large number of the hidden forces of nature would work in their favour. It may incidentally be noted that some believers, and even some disbelievers, are reported to have actually seen angels in the Battle of Badr (Jarir, iv. 47). See also 8:10.
8:11.
Commentary:
The verse is intended to warn Muslims against treating angels as gods or even as an independent source of help. Help comes from Allah alone; angels are entirely subservient to Him and do nothing by their own will. They come only by the command of God and do only what God commands them. The way in which angels help men is that they strengthen their hearts and fill their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims, but He promised to send as many as five thousand angels in order to cheer and strengthen their hearts and to hint that a very large number of the hidden forces of nature were working in their favour. For the work and duties of angels, see 2:31.
It may incidentally be noted here that some believers, and even some disbelievers, are reported to have actually seen the angels at the Battle of Badr (Jarir, iv. 47). See also 8:11.
a
8:11.
277
众天使一方面通过激励穆斯林的信心来帮助他们, 另一方面使穆斯林的敌人心怀畏怯、恐惧。如果安拉决心这样做, 派遣一个天使就足以帮助吴候德的穆斯林了, 但他答应派遣多达五千名天使。这等于是一个隐约的暗示, 即许多隐藏的自然力量对他们会起着有利的作用。我们可以顺便指出, 据说有些信者, 甚至有些不信者在白德尔战役中真的看见过天使 (Jarir, iv.47)。另见 (8:10)。
1
اس میں بتایا ہے کہ فرشتوں کا ذکر صرف اس لئے ہے کہ خواب یا کشف میں خوش خبری ملنے سے انسان کی ہمت بڑھتی ہے ورنہ اصل مراد یہی تھی کہ خداتعالیٰ مدد کرے گا۔
2
یہ آیت نمبر۱۲۸ کے آخری حصہ کا ترجمہ ہے جو مضمون کی وضاحت کے لئے پہلے کر دیا گیا ہے۔
a
8:11.
411
Commentary:
The verse is intended to warn Muslims against treating angels as gods or even as an independent source of help. Help comes from Allah alone; angels are entirely subservient to Him and do nothing by their own will. They come only by the command of God and do only what God commands them. The way in which angels help men is that they strengthen their hearts and fill their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims, but He promised to send as many as five thousand angels in order to cheer and strengthen their hearts and to hint that a very large number of the hidden forces of nature were working in their favour. For the work and duties of angels, see 2:31.
It may incidentally be noted here that some believers, and even some disbelievers, are reported to have actually seen the angels at the Battle of Badr (Jarir, iv. 47). See also 8:11.
a
8:11.
474
The angels helped Muslims on the one hand, by strengthening their hearts, and, on the other, by filling the hearts of their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims at Uhud, but He promised to send as many as five thousand of them. This constituted a veiled hint that a large number of the hidden forces of nature would work in their favour. It may incidentally be noted that some believers, and even some disbelievers, are reported to have actually seen angels in the Battle of Badr (Jarir, iv. 47). See also 8:10.
وَالَّذِیۡنَ اِذَا فَعَلُوۡا فٰحِشَۃً اَوۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ ذَکَرُوا اللّٰہَ فَاسۡتَغۡفَرُوۡا لِذُنُوۡبِہِمۡ وَمَنۡ یَّغۡفِرُ الذُّنُوۡبَ اِلَّا اللّٰہُ وَلَمۡ یُصِرُّوۡا عَلٰی مَا فَعَلُوۡا وَہُمۡ یَعۡلَمُوۡنَ
7:202.
14:11; 39:54; 61:13.
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
7:202.
14:11; 39:54; 61:13.
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
d
7:202.
e
14:11; 39:54; 61:13.
a
7:202.
b
14:11; 39:54; 61:13.
419
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
a
7:202.
b
14:11; 39:54; 61:13.
482
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
وَمَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ۚ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقٰبِکُمۡ ۚ وَمَنۡ یَّنۡقَلِبۡ عَلٰی عَقِبَیۡہِ فَلَنۡ یَّضُرَّ اللّٰہَ شَیۡـًٔا ۗ وَسَیَجۡزِی اللّٰہُ الشّٰکِرِیۡنَ
5:76.
2:144, 218; 5:55; 47:39.
吴候德流传着一个错误的消息--------穆圣已经被害。这节经文提到了那件事, 大意是说, 虽然这一传闻是不真实的, 然而纵使它是真实的, 穆圣确已被害, 信者也不应动摇他们的信仰。穆罕默德仅是一位先知; 正如他以前的先知都已死去, 他也会死去。但是伊斯兰教的安拉是永生的。有记录说, 当穆圣去世的 时候, 欧麦尔站在麦地那的清真寺内, 手中握着出鞘的剑说: “谁要说穆圣死了, 我将砍下他的头。他没有死, 而是到他的养主那儿去了 (他已升天), 正如穆撒已到养主那儿, 他将回来, 惩罚伪善者。”阿布伯克尔来到现场, 断然吩咐欧麦尔坐下, 对聚集在清真寺的穆斯林演说, 朗诵了这节经文, 使他们相信穆圣确实已死, 所以他们伤心已极。本节经文附带证实了这个事实: 穆圣之前的所有先知都已逝世。因为如果任何一个先知还活着的话, 本节经文就不能作为穆圣逝去的证据而加以引证。事实上伊斯兰教不靠任何伟人作为其存在的支柱。安拉是其启示者、防御者和保护者。但不应以为此节经文意味着穆圣会死在战争中或死于凶手之手。他受许得到主佑, 使生命免遭一切伤害 (5:68)。穆圣死亡这个捏造的传闻传开时, 敌人十分高兴。但结果穆斯林祸中得福。这为他们对穆圣以后确实逝世带给他们的过重精神负担作了思想准备。但这个经历证明, 这对他们来说是承受不住的。
5:76.
2:144, 218; 5:55; 47:39.
A false report was spread at Uhud that the Holy Prophet had been killed. The verse refers to that incident and purports to say that although the report was untrue, yet even if it had been true and the Prophet had in fact been killed, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam is Ever Living. It is on record that when the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord (he has ascended to heaven), even as Moses had gone to his Lord, and he would come back and punish the Hypocrites." Abu Bakr coming on the scene firmly told ‘Umar to sit down and addressing the Muslims who had gathered in the Mosque, recited this very verse which convinced them that the Prophet was really dead and so they were overwhelmed with grief. T
5:76.
2:144, 218; 5:55; 47:39.
Commentary:
As already mentioned (3:122), the false report was spread at Uhud that the Holy Prophet was killed. The verse refers to this incident and purports to say that although the report about the death of the Prophet was untrue, yet even if it had been true, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam ever lives.
It is also on record that when, seven years later, the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand, and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord, (i.e. he has ascended to heaven) even as Moses had gone to his Lord, and he would come back and punish the hypocrites." At this stage, Abu Bakr, who happened to be away at the time of the Prophet’s death, hurriedly came back, went straight into the Prophet’s chamber and, seeing that he was really dead, kissed his forehead, saying, "Sweet art thou in death as thou wert in life, and surely God will not bring on thee two deaths." Then he came out, strong and firm, asked ‘Umar to sit down and, addressing the Companions, who were gathered in the Mosque, recited to them this very verse, i.e. Muhammad is only a Messenger; verily all Messengers have passed away before him; if then he die or be slain, will you turn back on your heels? meaning, that in the circumstances it was no wonder that the Holy Prophet also had passed away. Hearing this timely recital, ‘Umar, and all others, were convinced of the death of the Holy Prophet and were overpowered with grief. Thus, the verse incidentally proves that the Prophets that lived before the Holy Prophet had all died; for if any of them had been alive, the verse could not have been quoted as proof of the Holy Prophet’s death.
The verse also negates the idea that any Prophet has risen to heaven; for it was used to falsify ‘Umar’s contention to the effect that the Holy Prophet was not dead but had risen to heaven. The verse thus proves, without a shadow of doubt, that Jesus too, who was one of the Prophets that had appeared before the Holy Prophet, is not physically alive in the heavens, as some present-day Muslims, following the Christian belief, erroneously think. He is certainly dead, as proved by this verse and the consensus of the Companions’ opinion on the occasion of the death of the Holy Prophet.
In fact, religion does not depend on any personality. It belongs to God alone. That is why the Quran says that if the Holy Prophet dies or is killed, it will be no ground for Muslims to turn away from Islam; for the Prophet is only a Messenger and the religion is God’s. Elsewhere, however, the Quran clearly says: And Allah will protect thee from men(5:68). These two verses are not at variance with each other. What the Quran intends to emphasize in the verse is the fundamental truth of Islamic teachings. Muslims had seen how pure and true these teachings were. Their truth was evident and they could not have become false even if the Holy Prophet had been slain. For instance, the fundamental teaching of Islam is the Unity of God. Now, this truth could not become an untruth if the Prophet were killed. But apart from this announcement in principle, the Prophet could not be killed, for God had definitely promised to protect him.
It should also be remembered that immunity from being murdered is not given in the Quran as a criterion of a Prophet’s truth. People are required to accept a Prophet in his lifetime, and, therefore, they must have proofs of his truth in his lifetime, so that, by witnessing them, they may believe in him. They cannot wait till the time of his death in order to know whether he is a true or a false claimant.
Once a Prophet has furnished clear proofs of his truth in his lifetime, his claim is established and nothing can undo those proofs. Only if a Prophet were murdered before he had been able to give any proof of his truth could we conclude that he had proved a failure and was not a true claimant. But such a thing has never happened.
The enemy rejoiced when the report went round that the Prophet had been slain, but that supposed death of the Prophet turned out to be the veritable "life" of Islam. It fulfilled a great purpose. It prepared Muslims for the actual passing of the Holy Prophet. If this event had not occurred, the death of the Holy Prophet would have proved an unbearable trial for Muslims. In fact, this painful experience brought in disguise many blessings for Islam. At the Battle of Uhud, it brought to light the unshakable faith of the believers; at the time of his death it served to save Islam from going to pieces; and now that Islam is to all appearances dead, it is serving as a means of breathing new life into it, by proving that Jesus, whom Christians have deified, is dead, like all other Prophets that lived before Islam.
b
5:76.
c
2:144, 218; 5:55; 47:39.
283
吴候德流传着一个错误的消息--------穆圣已经被害。这节经文提到了那件事, 大意是说, 虽然这一传闻是不真实的, 然而纵使它是真实的, 穆圣确已被害, 信者也不应动摇他们的信仰。穆罕默德仅是一位先知; 正如他以前的先知都已死去, 他也会死去。但是伊斯兰教的安拉是永生的。有记录说, 当穆圣去世的 时候, 欧麦尔站在麦地那的清真寺内, 手中握着出鞘的剑说: “谁要说穆圣死了, 我将砍下他的头。他没有死, 而是到他的养主那儿去了 (他已升天), 正如穆撒已到养主那儿, 他将回来, 惩罚伪善者。”阿布伯克尔来到现场, 断然吩咐欧麦尔坐下, 对聚集在清真寺的穆斯林演说, 朗诵了这节经文, 使他们相信穆圣确实已死, 所以他们伤心已极。本节经文附带证实了这个事实: 穆圣之前的所有先知都已逝世。因为如果任何一个先知还活着的话, 本节经文就不能作为穆圣逝去的证据而加以引证。事实上伊斯兰教不靠任何伟人作为其存在的支柱。安拉是其启示者、防御者和保护者。但不应以为此节经文意味着穆圣会死在战争中或死于凶手之手。他受许得到主佑, 使生命免遭一切伤害 (5:68)。穆圣死亡这个捏造的传闻传开时, 敌人十分高兴。但结果穆斯林祸中得福。这为他们对穆圣以后确实逝世带给他们的过重精神负担作了思想准备。但这个经历证明, 这对他们来说是承受不住的。
a
5:76.
b
2:144, 218; 5:55; 47:39.
428
Commentary:
As already mentioned (3:122), the false report was spread at Uhud that the Holy Prophet was killed. The verse refers to this incident and purports to say that although the report about the death of the Prophet was untrue, yet even if it had been true, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam ever lives.
It is also on record that when, seven years later, the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand, and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord, (i.e. he has ascended to heaven) even as Moses had gone to his Lord, and he would come back and punish the hypocrites." At this stage, Abu Bakr, who happened to be away at the time of the Prophet’s death, hurriedly came back, went straight into the Prophet’s chamber and, seeing that he was really dead, kissed his forehead, saying, "Sweet art thou in death as thou wert in life, and surely God will not bring on thee two deaths." Then he came out, strong and firm, asked ‘Umar to sit down and, addressing the Companions, who were gathered in the Mosque, recited to them this very verse, i.e. Muhammad is only a Messenger; verily all Messengers have passed away before him; if then he die or be slain, will you turn back on your heels? meaning, that in the circumstances it was no wonder that the Holy Prophet also had passed away. Hearing this timely recital, ‘Umar, and all others, were convinced of the death of the Holy Prophet and were overpowered with grief. Thus, the verse incidentally proves that the Prophets that lived before the Holy Prophet had all died; for if any of them had been alive, the verse could not have been quoted as proof of the Holy Prophet’s death.
The verse also negates the idea that any Prophet has risen to heaven; for it was used to falsify ‘Umar’s contention to the effect that the Holy Prophet was not dead but had risen to heaven. The verse thus proves, without a shadow of doubt, that Jesus too, who was one of the Prophets that had appeared before the Holy Prophet, is not physically alive in the heavens, as some present-day Muslims, following the Christian belief, erroneously think. He is certainly dead, as proved by this verse and the consensus of the Companions’ opinion on the occasion of the death of the Holy Prophet.
In fact, religion does not depend on any personality. It belongs to God alone. That is why the Quran says that if the Holy Prophet dies or is killed, it will be no ground for Muslims to turn away from Islam; for the Prophet is only a Messenger and the religion is God’s. Elsewhere, however, the Quran clearly says: And Allah will protect thee from men(5:68). These two verses are not at variance with each other. What the Quran intends to emphasize in the verse is the fundamental truth of Islamic teachings. Muslims had seen how pure and true these teachings were. Their truth was evident and they could not have become false even if the Holy Prophet had been slain. For instance, the fundamental teaching of Islam is the Unity of God. Now, this truth could not become an untruth if the Prophet were killed. But apart from this announcement in principle, the Prophet could not be killed, for God had definitely promised to protect him.
It should also be remembered that immunity from being murdered is not given in the Quran as a criterion of a Prophet’s truth. People are required to accept a Prophet in his lifetime, and, therefore, they must have proofs of his truth in his lifetime, so that, by witnessing them, they may believe in him. They cannot wait till the time of his death in order to know whether he is a true or a false claimant.
Once a Prophet has furnished clear proofs of his truth in his lifetime, his claim is established and nothing can undo those proofs. Only if a Prophet were murdered before he had been able to give any proof of his truth could we conclude that he had proved a failure and was not a true claimant. But such a thing has never happened.
The enemy rejoiced when the report went round that the Prophet had been slain, but that supposed death of the Prophet turned out to be the veritable "life" of Islam. It fulfilled a great purpose. It prepared Muslims for the actual passing of the Holy Prophet. If this event had not occurred, the death of the Holy Prophet would have proved an unbearable trial for Muslims. In fact, this painful experience brought in disguise many blessings for Islam. At the Battle of Uhud, it brought to light the unshakable faith of the believers; at the time of his death it served to save Islam from going to pieces; and now that Islam is to all appearances dead, it is serving as a means of breathing new life into it, by proving that Jesus, whom Christians have deified, is dead, like all other Prophets that lived before Islam.
a
5:76.
b
2:144, 218; 5:55; 47:39.
494
A false report was spread at Uhud that the Holy Prophet had been killed. The verse refers to that incident and purports to say that although the report was untrue, yet even if it had been true and the Prophet had in fact been killed, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam is Ever Living. It is on record that when the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord (he has ascended to heaven), even as Moses had gone to his Lord, and he would come back and punish the Hypocrites." Abu Bakr coming on the scene firmly told ‘Umar to sit down and addressing the Muslims who had gathered in the Mosque, recited this very verse which convinced them that the Prophet was really dead and so they were overwhelmed with grief. T
وَمَا کَانَ لِنَفۡسٍ اَنۡ تَمُوۡتَ اِلَّا بِاِذۡنِ اللّٰہِ کِتٰبًا مُّؤَجَّلًا ۗ وَمَنۡ یُّرِدۡ ثَوَابَ الدُّنۡیَا نُؤۡتِہٖ مِنۡہَا وَمَنۡ یُّرِدۡ ثَوَابَ الۡاٰخِرَۃِ نُؤۡتِہٖ مِنۡہَا ۚ وَسَنَجۡزِی الشّٰکِرِیۡنَ
3:149; 4:135; 42:21.
3:149; 4:135; 42:21.
3:149; 4:135; 42:21.
Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time.
a
3:149; 4:135; 42:21.
a
3:149; 4:135; 42:21.
429
Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time.
a
3:149; 4:135; 42:21.
کُلُّ نَفۡسٍ ذَآئِقَۃُ الۡمَوۡتِ ۗ وَاِنَّمَا تُوَفَّوۡنَ اُجُوۡرَکُمۡ یَوۡمَ الۡقِیٰمَۃِ ۖ فَمَنۡ زُحۡزِحَ عَنِ النَّارِ وَاُدۡخِلَ الۡجَنَّۃَ فَقَدۡ فَازَ ۗ وَمَا الۡحَیٰوۃُ الدُّنۡیَاۤ اِلَّا مَتٰعُ الۡغُرُوۡرِ
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
21:36; 29:58
4:174; 35:31; 39:36.
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
21:36; 29:58.
4:174; 35:31; 39:36.
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
2
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
a
21:36; 29:58.
b
4:174; 35:31; 39:36.
468
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
542
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
وَلَا تَنۡکِحُوۡا مَا نَکَحَ اٰبَآؤُکُمۡ مِّنَ النِّسَآءِ اِلَّا مَا قَدۡ سَلَفَ ۚ اِنَّہٗ کَانَ فٰحِشَۃً وَّمَقۡتًا وَّسَآءَ سَبِیۡلًا
The words do not mean that stepmothers taken as wives or two sisters taken in marriage together before this verse was revealed could be retained. What they mean is simply this that if such men repent and make amends, no harm will come to them for what unlawful acts they might have committed in the past. The past will be forgiven but the women whom it is unlawful to marry are to be divorced at once.
Important Words:
مقتا (hateful). مقته means, he hated him on account of a foul or evil action committed by him; he hated him with a violent hatred on account of a foul or evil action. مقتtherefore, means, violent hatred based on some foul or evil action; contracting marriage with the former wife of one’s father which is considered to be a most hateful act (Aqrab).
Commentary:
The clause, except what has already passed, does not mean that stepmothers taken as wives before this verse was revealed could be retained. What the words mean is simply that if such men repent and amend, no harm will come to them for what unlawful acts they might have committed in the past. The past will certainly be forgiven but the women whom it was unlawful to marry were to be divorced at once after this verse was revealed. In fact, the position of women in pre-Islamic Arabia was so degraded that men looked upon their stepmothers as part of the chattels, left by their fathers, with whom they did what they liked. Islam accorded to women inviolable rights which could not be infringed with impunity.
502
Important Words:
مقتا (hateful). مقته means, he hated him on account of a foul or evil action committed by him; he hated him with a violent hatred on account of a foul or evil action. مقتtherefore, means, violent hatred based on some foul or evil action; contracting marriage with the former wife of one’s father which is considered to be a most hateful act (Aqrab).
Commentary:
The clause, except what has already passed, does not mean that stepmothers taken as wives before this verse was revealed could be retained. What the words mean is simply that if such men repent and amend, no harm will come to them for what unlawful acts they might have committed in the past. The past will certainly be forgiven but the women whom it was unlawful to marry were to be divorced at once after this verse was revealed. In fact, the position of women in pre-Islamic Arabia was so degraded that men looked upon their stepmothers as part of the chattels, left by their fathers, with whom they did what they liked. Islam accorded to women inviolable rights which could not be infringed with impunity.
585
The words do not mean that stepmothers taken as wives or two sisters taken in marriage together before this verse was revealed could be retained. What they mean is simply this that if such men repent and make amends, no harm will come to them for what unlawful acts they might have committed in the past. The past will be forgiven but the women whom it is unlawful to marry are to be divorced at once.
حُرِّمَتۡ عَلَیۡکُمۡ اُمَّہٰتُکُمۡ وَبَنَاتُکُمۡ وَاَخَوٰتُکُمۡ وَعَمّٰتُکُمۡ وَخٰلٰتُکُمۡ وَبَنَاتُ الۡاَخِ وَبَنَاتُ الۡاُخۡتِ وَاُمَّہٰتُکُمُ الّٰتِیۡۤ اَرۡضَعۡنَکُمۡ وَاَخَوٰتُکُمۡ مِّنَ الرَّضٰعَۃِ وَاُمَّہٰتُ نِسَآئِکُمۡ وَرَبٰٓئِبُکُمُ الّٰتِیۡ فِیۡ حُجُوۡرِکُمۡ مِّنۡ نِّسَآئِکُمُ الّٰتِیۡ دَخَلۡتُمۡ بِہِنَّ فَاِنۡ لَّمۡ تَکُوۡنُوۡا دَخَلۡتُمۡ بِہِنَّ فَلَا جُنَاحَ عَلَیۡکُمۡ وَحَلٰٓئِلُ اَبۡنَآئِکُمُ الَّذِیۡنَ مِنۡ اَصۡلٰبِکُمۡ وَاَنۡ تَجۡمَعُوۡا بَیۡنَ الۡاُخۡتَیۡنِ اِلَّا مَا قَدۡ سَلَفَ ۗ اِنَّ اللّٰہَ کَانَ غَفُوۡرًا رَّحِیۡمًا
The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on.
Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful.
Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter.
503
Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter.
586
The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on.
587
Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful.
۞ وَالۡمُحۡصَنٰتُ مِنَ النِّسَآءِ اِلَّا مَا مَلَکَتۡ اَیۡمٰنُکُمۡ ۖ کِتٰبَ اللّٰہِ عَلَیۡکُمۡ ۚ وَاُحِلَّ لَکُمۡ مَّا وَرَآءَ ذٰلِکُمۡ اَنۡ تَبۡتَغُوۡا بِاَمۡوٰلِکُمۡ مُّحۡصِنِیۡنَ غَیۡرَ مُسٰفِحِیۡنَ ۚ فَمَا اسۡتَمۡتَعۡتُمۡ بِہٖ مِنۡہُنَّ فَاٰتُوۡہُنَّ اُجُوۡرَہُنَّ فَرِیۡضَۃً ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ فِیۡمَا تَرٰضَیۡتُمۡ بِہٖ مِنۡۢ بَعۡدِ الۡفَرِیۡضَۃِ ۚ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا
4:26; 5:6.
4:5; 60:11.
تَمَتَّعَ بِالْمَرْأَةِ (Tamatta‘a bil Mar’ati) 意指他从妇女那里得到暂时的好处。اِسْتَمْتَعَ بِكَذَا (Istamta‘a bi Kadha) 意指他从中长期得益。阿拉伯习俗不允许把 اِسْتِمْتَاعْ (Istimt‘a)作 “暂时的关系” 这意思来用于妇女 (لِسَانْ, Lisan)。还可以注意到的是, 正如上面例句中那样, 每当名词 تَمَتُّعْ (Tamattu‘) 用来表明妇女的暂时性关系时, 后接置于代表妇女这词之前的介词 ب (ba’)。一位阿拉伯诗人说, تَمَتَّعْ بِهَا مَا سَاعَفَتْكَ وَ لَا تَكُنْ عَلَيْكَ شَجًا فِی الْحَلْقِ حِيْنَ تَبِيْنُ (Tamatt‘a biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu) (حَمَاسَة, Hamasah), 即只要她合你的意, 可从她得益, 但当她与你分离时, 不要让她像骨梗在喉般地成为你经久烦恼的祸根。可是在本节经文中, هُنَّ (Hunna) 这个指妇女们的代词之前置有介词 مِنْ (min)。对 مُتْعَة (Mut‘ah) 的误解, 看来是对 تَمَتُّعْ(Tamattu‘) 与 اِسْتِمْتَاعْ (Istimta‘)两词之间的差别未能理解而引起。 (لِسَانْ, Lisan) 的作者引述 زَجَّاجْ (Zajjaj) 说: “由于他们对阿拉伯语的无知, 有些人根据这节经文推断出 مُتْعَة (Mut‘ah) 的合法性, 而伊斯兰宗教学家之间意见一致, 声称不合法, فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ (Fa-mastamta‘tum bihi Minhunna) 这个词语的简单的意思是依照上述条文所履行的婚姻。” 如果在这里早对 مُتْعَة (Mut‘ah) 加以注意的话, 所用的介词应该是 ب (ba’), 而不是 مِنْ (min)。而且, 所用的词是 اِسْتَمْتَعَ (Istamta‘a), 而不是与此具有不同意义的 تَمَتَّعَ (Tamatta‘a)。也不能从 اُجُوْرَهُنَّ (Ujurahunna) 这词得出有利于 مُتْعَة (Mut‘ah) 的推断; اُجُوْرَهُنَّ (Ujurahunna) 的意思是 “她们的嫁妆”, 这在 «古兰经» 33:51中也表示过。因此 «古兰经» 断然禁止 مُتْعَة (Mut‘ah) 并把超出正式婚姻之外的两性关系看作通奸。
مراد یہ ہے کہ وہ عورتیں جن سے نکاح جائز ہے وہ تو نکاح کے بعد جائز ہوں گی اور پہلی لسٹ والی عورتیں نکاح کے ساتھ بھی جائز نہیں ہو سکتیں‘ ہاں جنگی قیدی عورتیں نکاح کے ساتھ جائز ہو سکتی ہیں۔ اور جب ان کو کوئی نہ چھڑوائے تو ان کی اجازت کی ضرورت نہیں۔ قومی اخلاق کو درست رکھنے کے لئے حکومت ان کا ولی مقرر کرکے ان کا نکاح کر سکتی ہے۔
یہ مطلب نہیں کہ مومن زنا کرے گا‘ بلکہ مطلب یہ ہے کہ ہم مومن سے یہی امید کرتے ہیں کہ وہ شادی کے وقت سب تقویٰ کی راہوں کو مدنظر رکھے گا۔ اور زنا کی صورت کے قریب نہ جائے گا۔
4:26; 5:6.
4:5; 60:11.
Muhsanat is the plural of Muhsanah which means, a married woman; a free woman; a chaste woman (Lane).
This means that whereas a woman who is already married to a man cannot be taken in marriage by another person, an exception is made here in case of women who are taken prisoner in a war waged by a non-Muslim State against an Islamic State. This is the significance of the words Ma Malakat Aimanukum. Such married women, if they become converted to Islam and therefore could not be sent back to their non-Muslim husbands, may be married to Muslim husbands. For a detailed note on "What your right hands possess" see {561}.
Tamatta‘a bil Mar’ati means, he benefited by the woman temporarily. Istamta‘a bi Kadha means, he benefited by it for a long time. The Arabic idiom does not countenance the use of Istimta‘ with regard to a woman in the sense of temporary connection (Lisan). It may also be noted that whenever the noun Tamattu‘ is used to denote temporary connection with a woman, it is followed by the preposition ba’ put before the word standing for the woman, as in the above example. An Arab poet says, Tamatta‘ biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu (Hamasah), i.e. be benefited by her as long as she is agreeable to you, but when she gets separated from you, do not let her be a source of constant trouble for you like a piece of bone which remains stuck in the throat. But in this verse the pronoun Hunna referring to women is preceded by the preposition min. Misunderstanding about Mut‘ah seems to have arisen from the f
4:26; 5:6.
4:5; 60:11.
Important Words:
المحصنات (married) is the plural of محصنة and is derived from حصن meaning, he or it was or became inaccessible, fortified or protected against attack. حصن المرأة means, the woman was chaste, i.e. protected against moral or sexual sinfulness. احصنت المرأة means, the woman got married. محصنة therefore, means a married woman; a chaste woman who abstains from what is unlawful; a free or noble woman as opposed to a bondwoman. Similarly محصن means, a married man; chaste man who abstains from what is unlawful: a free or noble man. حصن means, a fort or a fortress. The word محصنات would, therefore, mean, women who have protected themselves by entering, as it were, the fortress of marriage. The word has been used in the Quran in all the different senses, i.e. (1) married women, (2) chaste women and (3) free women; but in the present verse it has been used in the sense of married women (Lane & Aqrab).
مسافحین (committing fornication) is the active participle from سافح which is derived from سفح. They say سفح الدم i.e. he shed blood or made it flow. سفح الدمع means, tears began to flow. Thus the word is both transitive and intransitive. سافحة means, he vied with the other party in shedding blood; he committed fornication. مسافحة means, a fornicator and مسافحة means, a fornicatress (Lane & Aqrab).
اجور (dowries) is the plural of اجر which means, reward or wages. اجر المرأة means, dowry of a woman (Taj). Also, in 33:51 the word has been used in the sense of dowry.
استمتعتم (the benefit you receive) is formed from متع. They say متعھا بکذا i.e. he gave her (his wife) such a thing. تمتع بالمرأةmeans, he benefited by the woman temporarily. استمتع بکذا means, he benefited by it for a long time. The Arabic idiom does not countenance the use of استمتاع with regard to a woman in the sense of temporary connection (Lisan). It must also be noted that whenever the noun تمتع (tamattu‘) is used to denote temporary connection with a woman, it is followed by the preposition با (ba) put before the word standing for the woman, as in the above example. But in the expression فما استمتعم به منھن to pronoun ھن referring to women is preceded by the preposition من.
ماملکت ایمانکم (what your right hands possess). The Arabs say ھذا ملک یمینی i.e. he or it is in the possession of my right hand, meaning, he or it is in my possession and I can deal with him or it as I like (Lisan & Aqrab). The expression ما ملکت ایمانکمgenerally signifies, men or women taken prisoner in war and being in the custody and control of their Muslim captors. In this verse, the expression means women prisoners only. The term has been used by the Quran in preference to عباد or اماء (slaves and bondwomen) to point to just and rightful possession, the word ایمان (right hands) also pointing to the same fact.
Commentary:
The expression, such as your right hands possess, has been used in the Quran with regard to those men or women who took part in aggressive wars against Islam and fell prisoners into the hands of Muslims. The context, however, shows that the expression used in the present verse means female prisoners of war. Islam does not allow women taken prisoner in ordinary wars to be taken as wives. This exceptional injunction becomes operative only when a hostile nation wages a religious war against Islam with a view to extirpating it and compelling Muslims to abandon their religion at the point of the sword, and treats their prisoners as slaves, as was done in the days of the Holy Prophet when the enemy took away Muslim women as prisoners and treated them as slaves. The Islamic injunction was thus only a retaliatory measure and also served the additional purpose of protecting the morals of captive women who were generally in large numbers and whom war separated from their kith and kin. A people who seek to compel others to forsake their religion at the point of the sword and reduce them to slavery are mere brutes and not respectable human beings. They must be paid back in their own coin in order to bring them to their senses. For a fuller exposition of this subject see General Introduction.
It may be noted that it is not permitted to take into marriage such female relations of a bondwoman who is treated as wife, as correspond to the relations of a free woman within the prohibited degree. For instance, the mothers, sisters, daughters etc. of such bondwomen cannot be taken in marriage.
The advocates of mut‘a (temporary marriage) have endeavoured in vain to infer its legality from this verse. The Quran and the Arabic language both contradict this manifestly unfounded inference. The misunderstanding about mut‘aseems to have arisen from the failure to understand the difference between the meanings of تمتع and استمتاع given under Important Words. The author of Lisanul-‘Arab quotes Zajjaj as saying: "This is a verse in the interpretation of which some men have committed a great blunder, owing to their ignorance of the Arabic language. They have inferred from it the legality of mut‘a which, by the consensus of opinion among Muslim theologians, has been declared to be unlawful, whereas the words simply mean marriage performed in accordance with the conditions mentioned above."
According to Arabic usage, the legality of mut‘a, as asserted by some people, cannot, therefore, be inferred from this verse. If there had been any reference to mut‘a, the preposition used ought to have been با (ba) and not من (min). Moreover, the expression used here is not تمتع but استمتع which possesses a sense different from that of the former word.
Nor can any inference in favour of mut‘a be drawn from the expression اجورھن which, as explained under Important Words, means "their dowries", in which sense it has been used in the Quran elsewhere also (33:51).
On principle, the dowry must be paid immediately at marriage; but with the wife’s consent the payment can be suitably deferred. The husband can increase the amount of the dowry later, if he so desires; but he cannot decrease it except with the permission of the wife or the qadi.
a
4:26; 5:6.
b
4:5; 60:11.
323
تَمَتَّعَ بِالْمَرْأَةِ (Tamatta‘a bil Mar’ati) 意指他从妇女那里得到暂时的好处。اِسْتَمْتَعَ بِكَذَا (Istamta‘a bi Kadha) 意指他从中长期得益。阿拉伯习俗不允许把 اِسْتِمْتَاعْ (Istimt‘a)作 “暂时的关系” 这意思来用于妇女 (لِسَانْ, Lisan)。还可以注意到的是, 正如上面例句中那样, 每当名词 تَمَتُّعْ (Tamattu‘) 用来表明妇女的暂时性关系时, 后接置于代表妇女这词之前的介词 ب (ba’)。一位阿拉伯诗人说, تَمَتَّعْ بِهَا مَا سَاعَفَتْكَ وَ لَا تَكُنْ عَلَيْكَ شَجًا فِی الْحَلْقِ حِيْنَ تَبِيْنُ (Tamatt‘a biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu) (حَمَاسَة, Hamasah), 即只要她合你的意, 可从她得益, 但当她与你分离时, 不要让她像骨梗在喉般地成为你经久烦恼的祸根。可是在本节经文中, هُنَّ (Hunna) 这个指妇女们的代词之前置有介词 مِنْ (min)。对 مُتْعَة (Mut‘ah) 的误解, 看来是对 تَمَتُّعْ(Tamattu‘) 与 اِسْتِمْتَاعْ (Istimta‘)两词之间的差别未能理解而引起。 (لِسَانْ, Lisan) 的作者引述 زَجَّاجْ (Zajjaj) 说: “由于他们对阿拉伯语的无知, 有些人根据这节经文推断出 مُتْعَة (Mut‘ah) 的合法性, 而伊斯兰宗教学家之间意见一致, 声称不合法, فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ (Fa-mastamta‘tum bihi Minhunna) 这个词语的简单的意思是依照上述条文所履行的婚姻。” 如果在这里早对 مُتْعَة (Mut‘ah) 加以注意的话, 所用的介词应该是 ب (ba’), 而不是 مِنْ (min)。而且, 所用的词是 اِسْتَمْتَعَ (Istamta‘a), 而不是与此具有不同意义的 تَمَتَّعَ (Tamatta‘a)。也不能从 اُجُوْرَهُنَّ (Ujurahunna) 这词得出有利于 مُتْعَة (Mut‘ah) 的推断; اُجُوْرَهُنَّ (Ujurahunna) 的意思是 “她们的嫁妆”, 这在 «古兰经» 33:51中也表示过。因此 «古兰经» 断然禁止 مُتْعَة (Mut‘ah) 并把超出正式婚姻之外的两性关系看作通奸。
1
مراد یہ ہے کہ وہ عورتیں جن سے نکاح جائز ہے وہ تو نکاح کے بعد جائز ہوں گی اور پہلی لسٹ والی عورتیں نکاح کے ساتھ بھی جائز نہیں ہو سکتیں‘ ہاں جنگی قیدی عورتیں نکاح کے ساتھ جائز ہو سکتی ہیں۔ اور جب ان کو کوئی نہ چھڑوائے تو ان کی اجازت کی ضرورت نہیں۔ قومی اخلاق کو درست رکھنے کے لئے حکومت ان کا ولی مقرر کرکے ان کا نکاح کر سکتی ہے۔
2
یہ مطلب نہیں کہ مومن زنا کرے گا‘ بلکہ مطلب یہ ہے کہ ہم مومن سے یہی امید کرتے ہیں کہ وہ شادی کے وقت سب تقویٰ کی راہوں کو مدنظر رکھے گا۔ اور زنا کی صورت کے قریب نہ جائے گا۔
a
4:26; 5:6.
b
4:5; 60:11.
504
Important Words:
المحصنات (married) is the plural of محصنة and is derived from حصن meaning, he or it was or became inaccessible, fortified or protected against attack. حصن المرأة means, the woman was chaste, i.e. protected against moral or sexual sinfulness. احصنت المرأة means, the woman got married. محصنة therefore, means a married woman; a chaste woman who abstains from what is unlawful; a free or noble woman as opposed to a bondwoman. Similarly محصن means, a married man; chaste man who abstains from what is unlawful: a free or noble man. حصن means, a fort or a fortress. The word محصنات would, therefore, mean, women who have protected themselves by entering, as it were, the fortress of marriage. The word has been used in the Quran in all the different senses, i.e. (1) married women, (2) chaste women and (3) free women; but in the present verse it has been used in the sense of married women (Lane & Aqrab).
مسافحین (committing fornication) is the active participle from سافح which is derived from سفح. They say سفح الدم i.e. he shed blood or made it flow. سفح الدمع means, tears began to flow. Thus the word is both transitive and intransitive. سافحة means, he vied with the other party in shedding blood; he committed fornication. مسافحة means, a fornicator and مسافحة means, a fornicatress (Lane & Aqrab).
اجور (dowries) is the plural of اجر which means, reward or wages. اجر المرأة means, dowry of a woman (Taj). Also, in 33:51 the word has been used in the sense of dowry.
استمتعتم (the benefit you receive) is formed from متع. They say متعھا بکذا i.e. he gave her (his wife) such a thing. تمتع بالمرأةmeans, he benefited by the woman temporarily. استمتع بکذا means, he benefited by it for a long time. The Arabic idiom does not countenance the use of استمتاع with regard to a woman in the sense of temporary connection (Lisan). It must also be noted that whenever the noun تمتع (tamattu‘) is used to denote temporary connection with a woman, it is followed by the preposition با (ba) put before the word standing for the woman, as in the above example. But in the expression فما استمتعم به منھن to pronoun ھن referring to women is preceded by the preposition من.
ماملکت ایمانکم (what your right hands possess). The Arabs say ھذا ملک یمینی i.e. he or it is in the possession of my right hand, meaning, he or it is in my possession and I can deal with him or it as I like (Lisan & Aqrab). The expression ما ملکت ایمانکمgenerally signifies, men or women taken prisoner in war and being in the custody and control of their Muslim captors. In this verse, the expression means women prisoners only. The term has been used by the Quran in preference to عباد or اماء (slaves and bondwomen) to point to just and rightful possession, the word ایمان (right hands) also pointing to the same fact.
Commentary:
The expression, such as your right hands possess, has been used in the Quran with regard to those men or women who took part in aggressive wars against Islam and fell prisoners into the hands of Muslims. The context, however, shows that the expression used in the present verse means female prisoners of war. Islam does not allow women taken prisoner in ordinary wars to be taken as wives. This exceptional injunction becomes operative only when a hostile nation wages a religious war against Islam with a view to extirpating it and compelling Muslims to abandon their religion at the point of the sword, and treats their prisoners as slaves, as was done in the days of the Holy Prophet when the enemy took away Muslim women as prisoners and treated them as slaves. The Islamic injunction was thus only a retaliatory measure and also served the additional purpose of protecting the morals of captive women who were generally in large numbers and whom war separated from their kith and kin. A people who seek to compel others to forsake their religion at the point of the sword and reduce them to slavery are mere brutes and not respectable human beings. They must be paid back in their own coin in order to bring them to their senses. For a fuller exposition of this subject see General Introduction.
It may be noted that it is not permitted to take into marriage such female relations of a bondwoman who is treated as wife, as correspond to the relations of a free woman within the prohibited degree. For instance, the mothers, sisters, daughters etc. of such bondwomen cannot be taken in marriage.
The advocates of mut‘a (temporary marriage) have endeavoured in vain to infer its legality from this verse. The Quran and the Arabic language both contradict this manifestly unfounded inference. The misunderstanding about mut‘aseems to have arisen from the failure to understand the difference between the meanings of تمتع and استمتاع given under Important Words. The author of Lisanul-‘Arab quotes Zajjaj as saying: "This is a verse in the interpretation of which some men have committed a great blunder, owing to their ignorance of the Arabic language. They have inferred from it the legality of mut‘a which, by the consensus of opinion among Muslim theologians, has been declared to be unlawful, whereas the words simply mean marriage performed in accordance with the conditions mentioned above."
According to Arabic usage, the legality of mut‘a, as asserted by some people, cannot, therefore, be inferred from this verse. If there had been any reference to mut‘a, the preposition used ought to have been با (ba) and not من (min). Moreover, the expression used here is not تمتع but استمتع which possesses a sense different from that of the former word.
Nor can any inference in favour of mut‘a be drawn from the expression اجورھن which, as explained under Important Words, means "their dowries", in which sense it has been used in the Quran elsewhere also (33:51).
On principle, the dowry must be paid immediately at marriage; but with the wife’s consent the payment can be suitably deferred. The husband can increase the amount of the dowry later, if he so desires; but he cannot decrease it except with the permission of the wife or the qadi.
a
4:26; 5:6.
b
4:5; 60:11.
588
Muhsanat is the plural of Muhsanah which means, a married woman; a free woman; a chaste woman (Lane).
589
This means that whereas a woman who is already married to a man cannot be taken in marriage by another person, an exception is made here in case of women who are taken prisoner in a war waged by a non-Muslim State against an Islamic State. This is the significance of the words Ma Malakat Aimanukum. Such married women, if they become converted to Islam and therefore could not be sent back to their non-Muslim husbands, may be married to Muslim husbands. For a detailed note on "What your right hands possess" see {561}.
590
Tamatta‘a bil Mar’ati means, he benefited by the woman temporarily. Istamta‘a bi Kadha means, he benefited by it for a long time. The Arabic idiom does not countenance the use of Istimta‘ with regard to a woman in the sense of temporary connection (Lisan). It may also be noted that whenever the noun Tamattu‘ is used to denote temporary connection with a woman, it is followed by the preposition ba’ put before the word standing for the woman, as in the above example. An Arab poet says, Tamatta‘ biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu (Hamasah), i.e. be benefited by her as long as she is agreeable to you, but when she gets separated from you, do not let her be a source of constant trouble for you like a piece of bone which remains stuck in the throat. But in this verse the pronoun Hunna referring to women is preceded by the preposition min. Misunderstanding about Mut‘ah seems to have arisen from the f