تَکُ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "تَکُ".
اِنَّ اللّٰہَ لَا یَظۡلِمُ مِثۡقَالَ ذَرَّۃٍ ۖ وَّاِنۡ تَکُ حَسَنَۃً یُّضٰعِفۡہَا وَیُؤۡتِ مِنۡ لَّدُنۡہُ اَجۡرًا عَظِیۡمًا
10:45; 18:50; 28:85.
10:45; 18:50; 28:85.
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
10:45; 18:50; 28:85.
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
a
10:45; 18:50; 28:85.
c
10:45; 18:50; 28:85.
517
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
d
10:45; 18:50; 28:85.
606
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
اَفَمَنۡ کَانَ عَلٰی بَیِّنَۃٍ مِّنۡ رَّبِّہٖ وَیَتۡلُوۡہُ شَاہِدٌ مِّنۡہُ وَمِنۡ قَبۡلِہٖ کِتٰبُ مُوۡسٰۤی اِمَامًا وَّرَحۡمَۃً ۚ اُولٰٓئِکَ یُؤۡمِنُوۡنَ بِہٖ ۚ وَمَنۡ یَّکۡفُرۡ بِہٖ مِنَ الۡاَحۡزَابِ فَالنَّارُ مَوۡعِدُہٗ ۚ فَلَا تَکُ فِیۡ مِرۡیَۃٍ مِّنۡہُ ۚ اِنَّہُ الۡحَقُّ مِنۡ رَّبِّکَ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یُؤۡمِنُوۡنَ
2:148; 10:95.
47:15.
46:11; 61:7.
这些话中有三个论据证明穆圣: (a) ‘一个立足於养主明证的人,’ (b) ‘在他之后有一个证人将来自安拉来证明他的真理,’ (c) ‘在他之前还有穆撒的经典。’ ‘养主明证’ 是穆圣给他的腐败没落的民族生活中所带来的伟大精神革命, 而证明他的真理的证人是他的追随者中产生的宗教导师, 他们用自己的训导和实践在每个时代证实了伊斯兰教和 «古兰经» 的真理, 杰出的证人是主许的迈喜合, 阿哈默底亚运动的创始人; ‘在他之前还有穆撒的经典’ 这句话, 指的是圣经中可以见到的有关穆圣的许多预言。读注释932。
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔
یعنی خدا تعالیٰ کی طرف سے۔
یعنی اس کی امت میں سے بھی ایک مامور پیدا ہوگا جو اپنے الہامات کے ذریعہ سے اس کی تصدیق کرے گا۔ گویا محمد رسول اللہ صلی اللہ علیہ وسلم کو تین گواہ حاصل ہیں۔ ایک تو خود دلائل رکھتا ہے۔ دوسرے اس کی امت میں سے اولیاء اللہ پیدا ہوتے رہیں گے۔ جو اس کی سچائی کی گواہی دیں گے۔ تیسرے اس سے پہلے بھی حضرت موسیٰ علیہ السلام کی کتاب اس کی سچائی پر گواہی دے رہی ہے۔ اتنی گواہیاں کسی اور نبی کو میّسر نہیں۔
47:15.
46:11; 61:7.
2:148; 10:95.
Three arguments have been given in this verse in support of the Holy Prophet in the words: (a) 'Who stands upon a clear proof from his Lord,' (b) to testify to whose truth a witness from Him shall follow him,' and (c) 'who was preceded by the Book of Moses.' 'The clear proof from his Lord' was the great moral revolution which the Holy Prophet had brought about in the life of his corrupt and decadent people, and the witnesses who bore testimony to his truth were the Divine Teachers from among his followers who, by their precept and practice, established the truth of Islam and the Qur’an in every age, the witness par excellence being the Promised Messiah, Founder of the Ahmadiyya Movement; and the words 'was preceded by the Book of Moses' point to the prophecies that are found in the Bible about the Holy Prophet. See {2135}.
47:15.
46:11; 61:7.
2:148; 10:95.
Commentary:
This verse embodies three important criteria by which the truth of the Quran and that of the Holy Prophet can be tested, and declares that he who satisfies these three criteria cannot be an impostor.
There are three classes of men whom a Divine Message can possibly concern:(1) the contemporaries of a Messenger of God, to whom the Message is directly addressed; (2) the generations yet unborn who are to receive the Message in the future; (3) the past generations to whom their Prophet gave the news that a Messenger was to come. If these three classes of witnesses bear testimony to the truth of a claimant to prophethood, there can remain no doubt about his truth. The faith of the last-mentioned class of people, i.e. those who expect the advent of a Messenger of God, has its basis in past prophecies about his advent, while the first-mentioned class, i.e. the contemporaries of a claimant, judge his claim (a) by the touchstone whether he possesses in his own person any proof which testifies to his truth, or (b) by the prophecies of earlier Scriptures about the advent of a Divine Messenger. Lastly, there is the second class of people, i.e. those yet unborn who in their time look upon the signs witnessed by the contemporaries of a claimant as mere stories, and confine their scrutiny to the change brought about by the claimant—the fruit of his reformatory efforts. In fact, succeeding generations attach more importance to the fruits of the labours of a Divine Messenger and to the results of his mission than to anything else. If his Message continues to bear fruit down to their time, they come to realize that it is a truly useful thing and concerns them as much as it did past generations.
In point of importance, pride of place belongs to internal evidence, that is, the evidence which a claimant possesses in his own person, because such evidence serves as a clear proof not only for the contemporaries of the claimant but also for the generations to come and because it relieves seekers after truth of the trouble of turning to other things for guidance, it being in itself a sufficient proof of the truth of the claimant. This kind of proof is referred to in the words, Can he who possesses a clear proof from his Lord be an impostor?
The second evidence, which is also second in importance, of the truth of a Divine claimant pertains to the results produced by his Message and the fruits of his labours; for in the absence of this evidence, the practical value of a Message claimed to be Divine becomes doubtful in the eyes of later generations. In fact, the intrinsic truth of a Message does not constitute a sufficient incentive for acting upon it. It has to be shown that it is also meant for the recipient and for the age in which he lives and that it has not been superseded by a later Message. The fact that a Message continues to bear fruit suffices to establish the fact that it is as practicable and as useful at present as it was in the past. This kind of evidence is referred to in the words, and a witness from Him shall follow him.
Last in point of importance is the evidence which relates to prophecies holding hope of a future reformer and a future Message. The evidence of such prophecies is also useful, for it keeps the minds of men prepared for the acceptance of the Message, although naturally only those people benefit by it in whose time the expected Message actually makes its appearance. This kind of evidence is hinted at in the words, and who was preceded by the Book of Moses, a guide and a mercy.
All these three kinds of evidence have been adduced in this verse in support of the Holy Prophet and the Quranic Message. The Quran possesses strong internal evidence of its Divine origin; the Scriptures that preceded it bear clear witness to its truth; and it was also to bear fruit in the future in a way that nobody could have any reasonable ground to reject it. Similarly, the Holy Prophet who brought this Message also possesses this triple evidence which clearly proves him to be a true Messenger of God.
The words, a witness from Him (God) shall follow him (the Holy Prophet), also point to the appearance of a great Reformer in the Latter Days who was to come as "a witness" to bear testimony to the truth of the Holy Prophet. It is worth noting that the person who was to appear after the Holy Prophet to bear testimony to his truth has been called a شاھد (a witness) and it is evident that a witness is needed only when the continued practicability and usefulness of a Message is called in question. It is evident, therefore, that after the advent of the Holy Prophet a Messenger was needed only at a time when there should arise about the Quran the question whether it was still worthy of being acted upon. It is well known that such a question never arose about the Quran during the last 1350 years, and it is only in the present time that doubts have begun to be expressed about this claim of the Quran with persistence from all quarters. There is a section of Muslims themselves who hold the view that some teachings of the Quran, particularly with regard to the five daily Prayers, the amputation of the hands of a thief, polygamy, purdah, usury, etc., need alteration or amendment. Then there are the followers of claimants like Baha’ullah, who believe that the Law of Islam has become abrogated and they seek to introduce a new Law in its place. Last of all, the so-called higher critics of the west question the authenticity of some historical facts mentioned in the Quran as well as the practicability of some of its teachings. Such a state of affairs never existed before the present age and therefore, truly speaking, no "witness" was needed before now.
The words منه (from Him) in the expression, a witness from Him, clearly show that the promised witness was to be a heavenly Messenger. This heavenly Messenger is Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement,who appeared at a time when the teachings of Islam had begun openly to be declared unpractical and impracticable and the object of whose advent was to bear witness to the truth of Islam by means of clear proofs and fresh heavenly signs.
It should also be remembered that the words, a witness from Him shall follow him, promised the appearance of a person who was to invite men to accept and follow the Quran and not of one who was to abrogate its teachings. Thus, incidentally, the verse furnishes an irrefutable argument against the claims of Baha’ullah.
The third evidence in support of the truth of the Quran and of the Holy Prophet lies in the fact that their advent was predicted by previous Prophets. The Book of Moses forms the most conspicuous example of it. It contains clear prophecies about the Holy Prophet and the Quran. Among others, the reader is referred to Deut. 18:18.
The Book of Moses is here called "a guide" because it serves as a guide to the truth of Islam. It is "a mercy" in the sense that it has made it easy for men to accept the truth in four different ways: (1) by means of prophecies which point to the truth of the Holy Prophet; (2) by laying down criteria by means of which the truth of a Prophet can be tested; (3) by enabling men to compare the teachings of the two Books; and (4) by helping to explain the fundamentals of the Law.
The word احزاب (opposing parties) generally signifies the parties that oppose the Prophets. As the Holy Prophet was raised for the whole of mankind, the words would here signify the followers of all the religions of the world other than Islam.
The words, be not thou in doubt about it, are addressed to the reader and not to the Holy Prophet. These words are preceded by the words, those who consider these matters believe therein, to point out that as there has already come into existence a party of men who believe in the Quran and the Holy Prophet, it is highly unreasonable to think that, whereas the evidences mentioned above have succeeded in bringing into existence a party of firm believers, the Prophet himself to whom those evidences were revealed should remain in doubt about their Divine origin. These words, therefore, cannot be said to have been addressed to the Holy Prophet. They are undoubtedly addressed to each and every reader of the Quran.
a
2:148; 10:95.
d
47:15.
e
46:11; 61:7.
611
这些话中有三个论据证明穆圣: (a) ‘一个立足於养主明证的人,’ (b) ‘在他之后有一个证人将来自安拉来证明他的真理,’ (c) ‘在他之前还有穆撒的经典。’ ‘养主明证’ 是穆圣给他的腐败没落的民族生活中所带来的伟大精神革命, 而证明他的真理的证人是他的追随者中产生的宗教导师, 他们用自己的训导和实践在每个时代证实了伊斯兰教和 «古兰经» 的真理, 杰出的证人是主许的迈喜合, 阿哈默底亚运动的创始人; ‘在他之前还有穆撒的经典’ 这句话, 指的是圣经中可以见到的有关穆圣的许多预言。读注释932。
2
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔
3
یعنی خدا تعالیٰ کی طرف سے۔
4
یعنی اس کی امت میں سے بھی ایک مامور پیدا ہوگا جو اپنے الہامات کے ذریعہ سے اس کی تصدیق کرے گا۔ گویا محمد رسول اللہ صلی اللہ علیہ وسلم کو تین گواہ حاصل ہیں۔ ایک تو خود دلائل رکھتا ہے۔ دوسرے اس کی امت میں سے اولیاء اللہ پیدا ہوتے رہیں گے۔ جو اس کی سچائی کی گواہی دیں گے۔ تیسرے اس سے پہلے بھی حضرت موسیٰ علیہ السلام کی کتاب اس کی سچائی پر گواہی دے رہی ہے۔ اتنی گواہیاں کسی اور نبی کو میّسر نہیں۔
a
47:15.
b
46:11; 61:7.
c
2:148; 10:95.
1399
Commentary:
This verse embodies three important criteria by which the truth of the Quran and that of the Holy Prophet can be tested, and declares that he who satisfies these three criteria cannot be an impostor.
There are three classes of men whom a Divine Message can possibly concern:(1) the contemporaries of a Messenger of God, to whom the Message is directly addressed; (2) the generations yet unborn who are to receive the Message in the future; (3) the past generations to whom their Prophet gave the news that a Messenger was to come. If these three classes of witnesses bear testimony to the truth of a claimant to prophethood, there can remain no doubt about his truth. The faith of the last-mentioned class of people, i.e. those who expect the advent of a Messenger of God, has its basis in past prophecies about his advent, while the first-mentioned class, i.e. the contemporaries of a claimant, judge his claim (a) by the touchstone whether he possesses in his own person any proof which testifies to his truth, or (b) by the prophecies of earlier Scriptures about the advent of a Divine Messenger. Lastly, there is the second class of people, i.e. those yet unborn who in their time look upon the signs witnessed by the contemporaries of a claimant as mere stories, and confine their scrutiny to the change brought about by the claimant—the fruit of his reformatory efforts. In fact, succeeding generations attach more importance to the fruits of the labours of a Divine Messenger and to the results of his mission than to anything else. If his Message continues to bear fruit down to their time, they come to realize that it is a truly useful thing and concerns them as much as it did past generations.
In point of importance, pride of place belongs to internal evidence, that is, the evidence which a claimant possesses in his own person, because such evidence serves as a clear proof not only for the contemporaries of the claimant but also for the generations to come and because it relieves seekers after truth of the trouble of turning to other things for guidance, it being in itself a sufficient proof of the truth of the claimant. This kind of proof is referred to in the words, Can he who possesses a clear proof from his Lord be an impostor?
The second evidence, which is also second in importance, of the truth of a Divine claimant pertains to the results produced by his Message and the fruits of his labours; for in the absence of this evidence, the practical value of a Message claimed to be Divine becomes doubtful in the eyes of later generations. In fact, the intrinsic truth of a Message does not constitute a sufficient incentive for acting upon it. It has to be shown that it is also meant for the recipient and for the age in which he lives and that it has not been superseded by a later Message. The fact that a Message continues to bear fruit suffices to establish the fact that it is as practicable and as useful at present as it was in the past. This kind of evidence is referred to in the words, and a witness from Him shall follow him.
Last in point of importance is the evidence which relates to prophecies holding hope of a future reformer and a future Message. The evidence of such prophecies is also useful, for it keeps the minds of men prepared for the acceptance of the Message, although naturally only those people benefit by it in whose time the expected Message actually makes its appearance. This kind of evidence is hinted at in the words, and who was preceded by the Book of Moses, a guide and a mercy.
All these three kinds of evidence have been adduced in this verse in support of the Holy Prophet and the Quranic Message. The Quran possesses strong internal evidence of its Divine origin; the Scriptures that preceded it bear clear witness to its truth; and it was also to bear fruit in the future in a way that nobody could have any reasonable ground to reject it. Similarly, the Holy Prophet who brought this Message also possesses this triple evidence which clearly proves him to be a true Messenger of God.
The words, a witness from Him (God) shall follow him (the Holy Prophet), also point to the appearance of a great Reformer in the Latter Days who was to come as "a witness" to bear testimony to the truth of the Holy Prophet. It is worth noting that the person who was to appear after the Holy Prophet to bear testimony to his truth has been called a شاھد (a witness) and it is evident that a witness is needed only when the continued practicability and usefulness of a Message is called in question. It is evident, therefore, that after the advent of the Holy Prophet a Messenger was needed only at a time when there should arise about the Quran the question whether it was still worthy of being acted upon. It is well known that such a question never arose about the Quran during the last 1350 years, and it is only in the present time that doubts have begun to be expressed about this claim of the Quran with persistence from all quarters. There is a section of Muslims themselves who hold the view that some teachings of the Quran, particularly with regard to the five daily Prayers, the amputation of the hands of a thief, polygamy, purdah, usury, etc., need alteration or amendment. Then there are the followers of claimants like Baha’ullah, who believe that the Law of Islam has become abrogated and they seek to introduce a new Law in its place. Last of all, the so-called higher critics of the west question the authenticity of some historical facts mentioned in the Quran as well as the practicability of some of its teachings. Such a state of affairs never existed before the present age and therefore, truly speaking, no "witness" was needed before now.
The words منه (from Him) in the expression, a witness from Him, clearly show that the promised witness was to be a heavenly Messenger. This heavenly Messenger is Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement,who appeared at a time when the teachings of Islam had begun openly to be declared unpractical and impracticable and the object of whose advent was to bear witness to the truth of Islam by means of clear proofs and fresh heavenly signs.
It should also be remembered that the words, a witness from Him shall follow him, promised the appearance of a person who was to invite men to accept and follow the Quran and not of one who was to abrogate its teachings. Thus, incidentally, the verse furnishes an irrefutable argument against the claims of Baha’ullah.
The third evidence in support of the truth of the Quran and of the Holy Prophet lies in the fact that their advent was predicted by previous Prophets. The Book of Moses forms the most conspicuous example of it. It contains clear prophecies about the Holy Prophet and the Quran. Among others, the reader is referred to Deut. 18:18.
The Book of Moses is here called "a guide" because it serves as a guide to the truth of Islam. It is "a mercy" in the sense that it has made it easy for men to accept the truth in four different ways: (1) by means of prophecies which point to the truth of the Holy Prophet; (2) by laying down criteria by means of which the truth of a Prophet can be tested; (3) by enabling men to compare the teachings of the two Books; and (4) by helping to explain the fundamentals of the Law.
The word احزاب (opposing parties) generally signifies the parties that oppose the Prophets. As the Holy Prophet was raised for the whole of mankind, the words would here signify the followers of all the religions of the world other than Islam.
The words, be not thou in doubt about it, are addressed to the reader and not to the Holy Prophet. These words are preceded by the words, those who consider these matters believe therein, to point out that as there has already come into existence a party of men who believe in the Quran and the Holy Prophet, it is highly unreasonable to think that, whereas the evidences mentioned above have succeeded in bringing into existence a party of firm believers, the Prophet himself to whom those evidences were revealed should remain in doubt about their Divine origin. These words, therefore, cannot be said to have been addressed to the Holy Prophet. They are undoubtedly addressed to each and every reader of the Quran.
c
47:15.
d
46:11; 61:7.
e
2:148; 10:95.
1304
Three arguments have been given in this verse in support of the Holy Prophet in the words: (a) 'Who stands upon a clear proof from his Lord,' (b) to testify to whose truth a witness from Him shall follow him,' and (c) 'who was preceded by the Book of Moses.' 'The clear proof from his Lord' was the great moral revolution which the Holy Prophet had brought about in the life of his corrupt and decadent people, and the witnesses who bore testimony to his truth were the Divine Teachers from among his followers who, by their precept and practice, established the truth of Islam and the Qur’an in every age, the witness par excellence being the Promised Messiah, Founder of the Ahmadiyya Movement; and the words 'was preceded by the Book of Moses' point to the prophecies that are found in the Bible about the Holy Prophet. See {2135}.
فَلَا تَکُ فِیۡ مِرۡیَۃٍ مِّمَّا یَعۡبُدُ ہٰٓؤُلَآءِ ۚ مَا یَعۡبُدُوۡنَ اِلَّا کَمَا یَعۡبُدُ اٰبَآؤُہُمۡ مِّنۡ قَبۡلُ ۚ وَاِنَّا لَمُوَفُّوۡہُمۡ نَصِیۡبَہُمۡ غَیۡرَ مَنۡقُوۡصٍ
Commentary:
The words, So be not in doubt concerning that which these people worship, have two meanings:
(1) Do not wonder at their worshipping gods other than Allah, i.e. do not think that it is impossible for these people to worship any other being beside God, for a man is apt to commit such folly in respect of beliefs which he inherits from his forefathers and to which he does not give his personal consideration. Taking the words in this sense, they will be understood to have been addressed to the people of the age and will be taken as speaking of the time when shirk (idol-worship) will have disappeared from the world and belief in the Unity of God will have prevailed everywhere. Thus the words contain a prophecy that a time will come when belief in the Unity of God will become so paramount that it will become difficult to believe that people were ever given to idolatry.
(2) Or the verse may be taken to be addressed to every reader of the Quran, who is told here not to think that those people who are associating gods with Allah will escape punishment, for they are following in the footsteps of their predecessors and when the latter were punished for their guilt, there is no reason why their successors should escape punishment. In this case the clause would read somewhat like this: "Be not in doubt concerning (the punishment of) that which these people worship."
1490
Commentary:
The words, So be not in doubt concerning that which these people worship, have two meanings:
(1) Do not wonder at their worshipping gods other than Allah, i.e. do not think that it is impossible for these people to worship any other being beside God, for a man is apt to commit such folly in respect of beliefs which he inherits from his forefathers and to which he does not give his personal consideration. Taking the words in this sense, they will be understood to have been addressed to the people of the age and will be taken as speaking of the time when shirk (idol-worship) will have disappeared from the world and belief in the Unity of God will have prevailed everywhere. Thus the words contain a prophecy that a time will come when belief in the Unity of God will become so paramount that it will become difficult to believe that people were ever given to idolatry.
(2) Or the verse may be taken to be addressed to every reader of the Quran, who is told here not to think that those people who are associating gods with Allah will escape punishment, for they are following in the footsteps of their predecessors and when the latter were punished for their guilt, there is no reason why their successors should escape punishment. In this case the clause would read somewhat like this: "Be not in doubt concerning (the punishment of) that which these people worship."
وَاصۡبِرۡ وَمَا صَبۡرُکَ اِلَّا بِاللّٰہِ ۚ وَلَا تَحۡزَنۡ عَلَیۡہِمۡ وَلَا تَکُ فِیۡ ضَیۡقٍ مِّمَّا یَمۡکُرُوۡنَ
15:89, 98; 27:71.
15:89, 98; 27:71.
15:89, 98; 27:71.
Commentary:
In this verse, the word صبر (patience) has been used in a sense different from that in which it has been used in the previous verse. When permission was given to Muslims to take up arms against disbelievers, the Holy Prophet realized that Divine punishment was about to overtake the latter. His heart became filled with pity for them and he was much grieved. So in this verse God has comforted him by saying that these people have made themselves deserving of punishment and therefore he should be resigned to God’s decree.
This shows that the Prophet’s heart was full of the milk of human kindness, even for those from whom he had received abuse and injury.
The verse also signifies that the Prophet’s patience was not mere helpless and passive resignation to a condition which was beyond his control but was in perfect harmony with Divine decree, and it is only an act done under God’s command that brings spiritual credit to the doer.
h
15:89, 98; 27:71.
c
15:89, 98; 27:71.
1928
Commentary:
In this verse, the word صبر (patience) has been used in a sense different from that in which it has been used in the previous verse. When permission was given to Muslims to take up arms against disbelievers, the Holy Prophet realized that Divine punishment was about to overtake the latter. His heart became filled with pity for them and he was much grieved. So in this verse God has comforted him by saying that these people have made themselves deserving of punishment and therefore he should be resigned to God’s decree.
This shows that the Prophet’s heart was full of the milk of human kindness, even for those from whom he had received abuse and injury.
The verse also signifies that the Prophet’s patience was not mere helpless and passive resignation to a condition which was beyond his control but was in perfect harmony with Divine decree, and it is only an act done under God’s command that brings spiritual credit to the doer.
e
15:89, 98; 27:71.
قَالَ کَذٰلِکَ قَالَ رَبُّکَ ہُوَ عَلَیَّ ہَیِّنٌ وَّقَدۡ خَلَقۡتُکَ مِنۡ قَبۡلُ وَلَمۡ تَکُ شَیۡـًٔا
3:41, 48; 19:22; 51:31.
3:41, 48; 19:22; 51:31.
3:41, 48; 19:22; 51:31.
Commentary:
The words, and indeed I created thee before, when thou wast nothing, primarily refer to the spiritual creation of Zachariah rather than to his physical creation. There seems to be no point in referring to an ordinary everyday physical phenomenon of the creation of one individual. If God had intended to refer to the phenomenon of physical creation, He would have referred to the creation of the whole universe and not to the creation of Zachariah alone. In fact, the present verse is an answer to the surprise of Zachariah expressed in the previous verses. Zachariah was promised the birth of a son in his extreme old age. The son was not to be an ordinary one but was to be possessed of great spiritual powers and to be peerless in respect of certain spiritual qualities. So the reference here is to the spiritual birth of Zachariah and to his great moral qualities.
The word "he" in the expression "he said", refers to the angel who brought the glad tidings to Zachariah. In verse 8 Zachariah is mentioned as having been addressed by God; in the present verse, however, he is described as having been addressed by one angel while in 3:40 it is stated that several angels called to him. These three statements seem to be mutually contradictory and the critics of Islam like Wherry have not failed to represent this fact as such. But in reality there is no such contradiction. According to the Quran when a Divine revelation of exceptional importance descends upon a Prophet of God, a number of angels, in accordance with the nature of its importance, are made to accompany it for its safeguarding (35:2) but only one angel representing all of them and on their behalf is entrusted with the duty to convey the Divine revelation to the Prophet. Thus the speaking of one angel means the speaking of all of them and therefore to say that one or many angels spoke to a Prophet makes no difference. Similarly, there is no contradiction in the words "God said" or "the angels said", because angels only speak to a Prophet as God’s representatives and as His servants convey to him the Divine Message.
b
3:41, 48; 19:22; 51:31.
a
3:41, 48; 19:22; 51:31.
2154
Commentary:
The words, and indeed I created thee before, when thou wast nothing, primarily refer to the spiritual creation of Zachariah rather than to his physical creation. There seems to be no point in referring to an ordinary everyday physical phenomenon of the creation of one individual. If God had intended to refer to the phenomenon of physical creation, He would have referred to the creation of the whole universe and not to the creation of Zachariah alone. In fact, the present verse is an answer to the surprise of Zachariah expressed in the previous verses. Zachariah was promised the birth of a son in his extreme old age. The son was not to be an ordinary one but was to be possessed of great spiritual powers and to be peerless in respect of certain spiritual qualities. So the reference here is to the spiritual birth of Zachariah and to his great moral qualities.
The word "he" in the expression "he said", refers to the angel who brought the glad tidings to Zachariah. In verse 8 Zachariah is mentioned as having been addressed by God; in the present verse, however, he is described as having been addressed by one angel while in 3:40 it is stated that several angels called to him. These three statements seem to be mutually contradictory and the critics of Islam like Wherry have not failed to represent this fact as such. But in reality there is no such contradiction. According to the Quran when a Divine revelation of exceptional importance descends upon a Prophet of God, a number of angels, in accordance with the nature of its importance, are made to accompany it for its safeguarding (35:2) but only one angel representing all of them and on their behalf is entrusted with the duty to convey the Divine revelation to the Prophet. Thus the speaking of one angel means the speaking of all of them and therefore to say that one or many angels spoke to a Prophet makes no difference. Similarly, there is no contradiction in the words "God said" or "the angels said", because angels only speak to a Prophet as God’s representatives and as His servants convey to him the Divine Message.
d
3:41, 48; 19:22; 51:31.
یٰبُنَیَّ اِنَّہَاۤ اِنۡ تَکُ مِثۡقَالَ حَبَّۃٍ مِّنۡ خَرۡدَلٍ فَتَکُنۡ فِیۡ صَخۡرَۃٍ اَوۡ فِی السَّمٰوٰتِ اَوۡ فِی الۡاَرۡضِ یَاۡتِ بِہَا اللّٰہُ ۚ اِنَّ اللّٰہَ لَطِیۡفٌ خَبِیۡرٌ
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
1008
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
3043
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
2308
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
قَالُوۡۤا اَوَلَمۡ تَکُ تَاۡتِیۡکُمۡ رُسُلُکُمۡ بِالۡبَیِّنٰتِ ۖ قَالُوۡا بَلٰی ۚ قَالُوۡا فَادۡعُوۡا ۗ وَمَا دُعٰٓؤُا الۡکٰفِرِیۡنَ اِلَّا فِیۡ ضَلٰلٍ
13:15.
23:106; 39:72; 67:9, 10.
The efforts and prayers of disbelievers against God’s Prophets prove abortive, not that all their prayers as such are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or a disbeliever (27:63).
6:131; 39:72; 67:9-10.
13:15.
Commentary:
The verse signifies that the efforts of disbelievers against God’s Prophets always prove futile and abortive, not that their prayers are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or disbeliever (27:63). The verse only means that it is the prayers of disbelievers against the Prophets of God that go in vain.
d
23:106; 39:72; 67:9, 10.
e
13:15.
1166
不信的人反对安拉派遣的先知的种种努力和祈祷是徒劳的, 但不是他们所有的祈祷都是不会被接受的。一个贫苦的人, 不论是信者或不信者, 当他向安拉祈求时, 安拉总会回答他的祈祷的 (27:63)。
e
6:131; 39:72; 67:9-10.
f
13:15.
3531
Commentary:
The verse signifies that the efforts of disbelievers against God’s Prophets always prove futile and abortive, not that their prayers are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or disbeliever (27:63). The verse only means that it is the prayers of disbelievers against the Prophets of God that go in vain.
a
13:15.
d
23:106; 39:72; 67:9, 10.
2610
The efforts and prayers of disbelievers against God’s Prophets prove abortive, not that all their prayers as such are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or a disbeliever (27:63).