بِاِذۡنِہٖ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "بِاِذۡنِہٖ".
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
وَلَا تَنۡکِحُوا الۡمُشۡرِکٰتِ حَتّٰی یُؤۡمِنَّ ۚ وَلَاَمَۃٌ مُّؤۡمِنَۃٌ خَیۡرٌ مِّنۡ مُّشۡرِکَۃٍ وَّلَوۡ اَعۡجَبَتۡکُمۡ ۗ وَلَا تُنۡکِحُوا الۡمُشۡرِکِیۡنَ حَتّٰی یُؤۡمِنُوۡا ۚ وَلَعَبۡدٌ مُّؤۡمِنٌ خَیۡرٌ مِّنۡ مُّشۡرِکٍ وَّلَوۡ اَعۡجَبَکُمۡ ۗ اُولٰٓئِکَ یَدۡعُوۡنَ اِلَی النَّارِ ۖ وَاللّٰہُ یَدۡعُوۡۤا اِلَی الۡجَنَّۃِ وَالۡمَغۡفِرَۃِ بِاِذۡنِہٖ ۖ وَیُبَیِّنُ اٰیٰتِہٖ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
60:11.
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
60:11.
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
60:11.
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
1
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
2
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
a
60:11.
228
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
267
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
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).
وَلَقَدۡ صَدَقَکُمُ اللّٰہُ وَعۡدَہٗۤ اِذۡ تَحُسُّوۡنَہُمۡ بِاِذۡنِہٖ ۖ حَتّٰۤی اِذَا فَشِلۡتُمۡ وَتَنٰزَعۡتُمۡ فِی الۡاَمۡرِ وَعَصَیۡتُمۡ مِّنۡۢ بَعۡدِ مَاۤ اَرٰٮکُمۡ مَّا تُحِبُّوۡنَ ۚ مِنۡکُمۡ مَّنۡ یُّرِیۡدُ الدُّنۡیَا وَمِنۡکُمۡ مَّنۡ یُّرِیۡدُ الۡاٰخِرَۃَ ۚ ثُمَّ صَرَفَکُمۡ عَنۡہُمۡ لِیَبۡتَلِیَکُمۡ ۖ وَلَقَدۡ عَفَا عَنۡکُمۡ ۗ وَاللّٰہُ ذُوۡ فَضۡلٍ عَلَی الۡمُؤۡمِنِیۡنَ
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
1
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
435
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
499
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
500
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
501
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
502
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
503
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
یَہۡدِیۡ بِہِ اللّٰہُ مَنِ اتَّبَعَ رِضۡوٰنَہٗ سُبُلَ السَّلٰمِ وَیُخۡرِجُہُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ بِاِذۡنِہٖ وَیَہۡدِیۡہِمۡ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
a
2:258; 14:2; 33:44; 57:10; 65:12.
654
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
یَوۡمَ یَاۡتِ لَا تَکَلَّمُ نَفۡسٌ اِلَّا بِاِذۡنِہٖ ۚ فَمِنۡہُمۡ شَقِیٌّ وَّسَعِیۡدٌ
78:39.
78:39.
78:39.
Important Words:
شقی (unfortunate) means, unprosperous, unfortunate, unhappy or miserable; or in a state of straitness, distress, adversity or difficulty. According to Ar-Raghib شقاوة (unprosperousness, etc.) is of two kinds: (a) اخرویة i.e. that relating to the world to come, and (b) دنیویة i.e. that relating to the present world; and the latter is of three kinds: (1) نفسیة i.e. relating to the soul; (2) بدنیة i.e. relating to the body and (3) خارجیة i.e. relating to external circumstances (Lane).
سعید (fortunate) means, prosperous, fortunate, happy or in a state of felicity. Ar-Raghib also divides سعادة (prosperity, etc.) as he describes شقاوة for which see note on شقی above (Lane).
Commentary:
The verse signifies that the day referred to in v. 104 above is the Day of Retribution when judgement will be set up and none will dare speak in his defence except by the command of God, because on that awful day everyone will have fully realized that any pleading or protesting before the Omniscient God is useless. But God, out of His great mercy, will Himself ask the guilty to adduce excuses calculated to mitigate their own offences or the offences of their companions and to bring their virtuous deeds into greater relief. This will result in clearer classification of the wicked and the virtuous.
a
78:39.
a
78:39.
1486
Important Words:
شقی (unfortunate) means, unprosperous, unfortunate, unhappy or miserable; or in a state of straitness, distress, adversity or difficulty. According to Ar-Raghib شقاوة (unprosperousness, etc.) is of two kinds: (a) اخرویة i.e. that relating to the world to come, and (b) دنیویة i.e. that relating to the present world; and the latter is of three kinds: (1) نفسیة i.e. relating to the soul; (2) بدنیة i.e. relating to the body and (3) خارجیة i.e. relating to external circumstances (Lane).
سعید (fortunate) means, prosperous, fortunate, happy or in a state of felicity. Ar-Raghib also divides سعادة (prosperity, etc.) as he describes شقاوة for which see note on شقی above (Lane).
Commentary:
The verse signifies that the day referred to in v. 104 above is the Day of Retribution when judgement will be set up and none will dare speak in his defence except by the command of God, because on that awful day everyone will have fully realized that any pleading or protesting before the Omniscient God is useless. But God, out of His great mercy, will Himself ask the guilty to adduce excuses calculated to mitigate their own offences or the offences of their companions and to bring their virtuous deeds into greater relief. This will result in clearer classification of the wicked and the virtuous.
a
78:39.
وَدَاعِیًا اِلَی اللّٰہِ بِاِذۡنِہٖ وَسِرَاجًا مُّنِیۡرًا
25:57; 35:25; 48:9.
اس جگہ رسول کریم صلی اللہ علیہ وسلم کا نام روشن کرنے والا چراغ یا سورج رکھا گیا ہے۔ یعنی آپ سے نور پاکر ظلّی طور پر ایسے لوگ تیار ہوتے رہیں گے جو دنیا کو روشن کرتے رہیں گے۔ جیسا کہ چاند سورج سے روشنی پاکر اندھیرے کو دور کرتا ہے۔
25:57; 35:25; 48:9.
As the sun is the central point in the physical universe, so is the Holy Prophet the central point in the spiritual realm. He is the sun in the firmament of Prophets and Heavenly Reformers who like so many stars and moons revolve round him and borrow light from him. He is reported to have said: 'My Companions are like so many stars; whomsoever of them you follow you will be rightly guided' (Saghir).
Commentary:
In this verse the Holy Prophet has been likened to the sun, thus indicating that as the sun is the central point in the physical universe so is the Holy Prophet the central point in the spiritual realm, i.e. he is like the sun in the firmament of Prophets who are like so many stars and moons in comparison with him. He is also like the sun among his own Companions whom he himself has likened to stars. He is reported to have said: My Companions are like so many stars; whomsoever of them you follow you will be rightly guided (Saghir).
c
25:57; 35:25; 48:9.
3
اس جگہ رسول کریم صلی اللہ علیہ وسلم کا نام روشن کرنے والا چراغ یا سورج رکھا گیا ہے۔ یعنی آپ سے نور پاکر ظلّی طور پر ایسے لوگ تیار ہوتے رہیں گے جو دنیا کو روشن کرتے رہیں گے۔ جیسا کہ چاند سورج سے روشنی پاکر اندھیرے کو دور کرتا ہے۔
3108A
Commentary:
In this verse the Holy Prophet has been likened to the sun, thus indicating that as the sun is the central point in the physical universe so is the Holy Prophet the central point in the spiritual realm, i.e. he is like the sun in the firmament of Prophets who are like so many stars and moons in comparison with him. He is also like the sun among his own Companions whom he himself has likened to stars. He is reported to have said: My Companions are like so many stars; whomsoever of them you follow you will be rightly guided (Saghir).
b
25:57; 35:25; 48:9.
2360
As the sun is the central point in the physical universe, so is the Holy Prophet the central point in the spiritual realm. He is the sun in the firmament of Prophets and Heavenly Reformers who like so many stars and moons revolve round him and borrow light from him. He is reported to have said: 'My Companions are like so many stars; whomsoever of them you follow you will be rightly guided' (Saghir).
۞ وَمَا کَانَ لِبَشَرٍ اَنۡ یُّکَلِّمَہُ اللّٰہُ اِلَّا وَحۡیًا اَوۡ مِنۡ وَّرَآئِ حِجَابٍ اَوۡ یُرۡسِلَ رَسُوۡلًا فَیُوۡحِیَ بِاِذۡنِہٖ مَا یَشَآءُ ۚ اِنَّہٗ عَلِیٌّ حَکِیۡمٌ
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
1215
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
1
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
3637
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
2665
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.