اِیَّاہُ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "اِیَّاہُ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُلُوۡا مِنۡ طَیِّبٰتِ مَا رَزَقۡنٰکُمۡ وَاشۡکُرُوۡا لِلّٰہِ اِنۡ کُنۡتُمۡ اِیَّاہُ تَعۡبُدُوۡنَ
5:6; 16:115; 23:52; 40:65.
اصل عبارت میں عِبَادَۃ کے ساتھ ضمیر اور شُکْر کے ساتھ اللہ کا لفظ استعمال ہوا ہے لیکن ترجمہ میں عبادت کے ساتھ اللہ کا لفظ اور شکر کے ساتھ ضمیر استعمال کی گئی ہے کیونکہ اردو ترتیب میں اس کے سوا چارہ نہ تھا۔
5:6; 16:115; 23:52; 40:65.
The injunction contained in the words, "eat of good, pure and wholesome things (Tayyibat) indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be allowed by the Shari‘ah.
5:6; 16:115; 23:52; 40:65.
Commentary:
The injunction contained in the words, "eat of طیبات i.e. good, pure and wholesome things", indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be حلال i.e. allowed by Law. The injunction is thus very important and far-reaching in its effect. The words, We have provided for you, further imply that Muslims are also not allowed to make use of things acquired by unfair and unlawful means. Only the things bestowed by God, i.e. those lawfully earned, are to be used.
g
5:6; 16:115; 23:52; 40:65.
5
اصل عبارت میں عِبَادَۃ کے ساتھ ضمیر اور شُکْر کے ساتھ اللہ کا لفظ استعمال ہوا ہے لیکن ترجمہ میں عبادت کے ساتھ اللہ کا لفظ اور شکر کے ساتھ ضمیر استعمال کی گئی ہے کیونکہ اردو ترتیب میں اس کے سوا چارہ نہ تھا۔
a
5:6; 16:115; 23:52; 40:65.
179
Commentary:
The injunction contained in the words, "eat of طیبات i.e. good, pure and wholesome things", indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be حلال i.e. allowed by Law. The injunction is thus very important and far-reaching in its effect. The words, We have provided for you, further imply that Muslims are also not allowed to make use of things acquired by unfair and unlawful means. Only the things bestowed by God, i.e. those lawfully earned, are to be used.
a
5:6; 16:115; 23:52; 40:65.
197
The injunction contained in the words, "eat of good, pure and wholesome things (Tayyibat) indicates that Muslims are not allowed to use things which may, in any way, injure their physical or moral or spiritual health, though they may be allowed by the Shari‘ah.
بَلۡ اِیَّاہُ تَدۡعُوۡنَ فَیَکۡشِفُ مَا تَدۡعُوۡنَ اِلَیۡہِ اِنۡ شَآءَ وَتَنۡسَوۡنَ مَا تُشۡرِکُوۡنَ
10:23, 24.
10:23, 24.
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
10:23-24.
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
e
10:23, 24.
a
10:23-24.
788
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
a
10:23, 24.
848
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
وَمَا کَانَ اسۡتِغۡفَارُ اِبۡرٰہِیۡمَ لِاَبِیۡہِ اِلَّا عَنۡ مَّوۡعِدَۃٍ وَّعَدَہَاۤ اِیَّاہُ فَلَمَّا تَبَیَّنَ لَہٗۤ اَنَّہٗ عَدُوٌّ لِّلّٰہِ تَبَرَّاَ مِنۡہُ ۚ اِنَّ اِبۡرٰہِیۡمَ لَاَوّٰہٌ حَلِیۡمٌ
19:48; 26:87; 60:5.
19:48; 26:87; 60:5.
11:76.
Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.
a
19:48; 26:87; 60:5.
a
19:48; 26:87; 60:5.
b
11:76.
1263
Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.
a
19:48; 26:87; 60:5.
1220
See 19:48.
مَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِہٖۤ اِلَّاۤ اَسۡمَآءً سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ اِنِ الۡحُکۡمُ اِلَّا لِلّٰہِ ۚ اَمَرَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ ۚ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
30:31; 98:6.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
30:31; 98:6.
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
1544
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
30:31; 98:6.
b
7:72; 53:24.
c
6:58; 12:68.
d
2:84; 17:24; 41:15.
فَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ حَلٰلًا طَیِّبًا وَّاشۡکُرُوۡا نِعۡمَتَ اللّٰہِ اِنۡ کُنۡتُمۡ اِیَّاہُ تَعۡبُدُوۡنَ
2:169; 5:89; 8:70.
Commentary:
In the preceding two verses the disbelievers of Mecca were threatened with hunger and fear and in the present verse the Faithful are promised security and plenty. The verse further points out that whereas disbelievers used all sorts of means—good or bad—to earn wealth, the earnings of the Faithful would be good and lawful, and because their lives would be free from fear and anxiety, the food they eat would help their physical and mental growth.
c
2:169; 5:89; 8:70.
690
参见第2:169, 174; 5:4; 6:119, 120 和 146 节经文。
a
2:169; 5:89; 8:70.
1915
Commentary:
In the preceding two verses the disbelievers of Mecca were threatened with hunger and fear and in the present verse the Faithful are promised security and plenty. The verse further points out that whereas disbelievers used all sorts of means—good or bad—to earn wealth, the earnings of the Faithful would be good and lawful, and because their lives would be free from fear and anxiety, the food they eat would help their physical and mental growth.
b
2:169; 5:89; 8:70.
1584
See notes on vv 2:169, 2:174; 5:4; 6:119, 6:120 & 6:146.
۞ وَقَضٰی رَبُّکَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ وَبِالۡوٰلِدَیۡنِ اِحۡسٰنًا ۚ اِمَّا یَبۡلُغَنَّ عِنۡدَکَ الۡکِبَرَ اَحَدُہُمَاۤ اَوۡ کِلَاہُمَا فَلَا تَقُل لَّہُمَاۤ اُفٍّ وَّلَا تَنۡہَرۡہُمَا وَقُل لَّہُمَا قَوۡلًا کَرِیۡمًا
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
710
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
711
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
1
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
1953
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
c
2:84; 4:37; 12:41; 41:15.
d
6:152; 29:9; 31:15; 46:16.
1607
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
1608
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
وَاِذَا مَسَّکُمُ الضُّرُّ فِی الۡبَحۡرِ ضَلَّ مَنۡ تَدۡعُوۡنَ اِلَّاۤ اِیَّاہُ ۖ فَلَمَّا نَجّٰٮکُمۡ اِلَی الۡبَرِّ اَعۡرَضۡتُمۡ ۚ وَکَانَ الۡاِنۡسٰنُ کَفُوۡرًا
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
b
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
a
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
1997
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
d
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
1634
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
وَمِنۡ اٰیٰتِہِ الَّیۡلُ وَالنَّہَارُ وَالشَّمۡسُ وَالۡقَمَرُ ۚ لَا تَسۡجُدُوۡا لِلشَّمۡسِ وَلَا لِلۡقَمَرِ وَاسۡجُدُوۡا لِلّٰہِ الَّذِیۡ خَلَقَہُنَّ اِنۡ کُنۡتُمۡ اِیَّاہُ تَعۡبُدُوۡنَ
17:13; 40:62.
17:13; 40:62.
17:13; 36:38; 40:62.
Commentary:
The present and the next two verses furnish an argument in support of God’s Unity and Almightiness—two most important Divine attributes related to creation.
b
17:13; 40:62.
b
17:13; 36:38; 40:62.
3587
Commentary:
The present and the next two verses furnish an argument in support of God’s Unity and Almightiness—two most important Divine attributes related to creation.
a
17:13; 40:62.