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وَإِذْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًا وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
4:155; 5:13.
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
4:155; 5:13.
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
c
4:155; 5:13.
d
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
1
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
a
4:155; 5:13.
b
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
90
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
a
4:155; 5:13.
b
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
116
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
فِيهِنَّ خَيْرَٰتٌ حِسَانٌ
“善良美丽” 这样的字眼用在这节经文里的女子, 只是个笼统的涵意, 比较之下, 用于第59节经文中的 “红宝石和小珍珠” 这些字眼就具有特殊的意义, 并表达了不同寻常的美。
As compared with the words "good and beautiful" used with regard to the maidens in the present verse which possess only a general connotation, the words "rubies and small pearls" used in v.59 have a particular significance and are expressive of beauty of special excellence.
Commentary:
As compared with the words "good and beautiful" used with regard to the maidens in the present verse which possess only a general connotation, the words "rubies and pearls" used in v.59 above have a particular significance and are expressive of beauty of special excellence.
1371
“善良美丽” 这样的字眼用在这节经文里的女子, 只是个笼统的涵意, 比较之下, 用于第59节经文中的 “红宝石和小珍珠” 这些字眼就具有特殊的意义, 并表达了不同寻常的美。
4086
Commentary:
As compared with the words "good and beautiful" used with regard to the maidens in the present verse which possess only a general connotation, the words "rubies and pearls" used in v.59 above have a particular significance and are expressive of beauty of special excellence.
2951
As compared with the words "good and beautiful" used with regard to the maidens in the present verse which possess only a general connotation, the words "rubies and small pearls" used in v.59 have a particular significance and are expressive of beauty of special excellence.
مُتَّكِـِٔينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ
55:55.
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
See 55:55.
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
1373
这句经文还用于第55节中的信者, 说明他们要比这节所提到的信者更尊严, 更可敬, 权威更大。在下一经章中特别提到的两类信者--------“最先者” (56:11) 和 “在右边的人” (56:28)--------之间的比较是这一主题的终点。
a
See 55:55.
4088
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
2953
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.