شَہِدَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "شَہِدَ".
شَہۡرُ رَمَضَانَ الَّذِیۡۤ اُنۡزِلَ فِیۡہِ الۡقُرۡاٰنُ ہُدًی لِّلنَّاسِ وَبَیِّنٰتٍ مِّنَ الۡہُدٰی وَالۡفُرۡقَانِ ۚ فَمَنۡ شَہِدَ مِنۡکُمُ الشَّہۡرَ فَلۡیَصُمۡہُ ۖ وَمَنۡ کَانَ مَرِیۡضًا اَوۡ عَلٰی سَفَرٍ فَعِدَّۃٌ مِّنۡ اَیَّامٍ اُخَرَ ۗ یُرِیۡدُ اللّٰہُ بِکُمُ الۡیُسۡرَ وَلَا یُرِیۡدُ بِکُمُ الۡعُسۡرَ وَلِتُکۡمِلُوا الۡعِدَّۃَ وَلِتُکَبِّرُوا اللّٰہَ عَلٰی مَا ہَدٰٮکُمۡ وَلَعَلَّکُمۡ تَشۡکُرُوۡنَ
2:186; 3:4; 8:42; 21:49; 25:2.
2:287; 5:7; 22:79.
22:38.
رَمَضَان (Ramadan, 斋月) 是太阴年的第九个月。此词源出 رَمَضَ (Ramada)。他们说 رَمَضَ الصَّائِمُ (Ramadas-Sai’mu) 就是说, 斋戒人内部由于斋戒变得热而口渴得很 (Lane)。这一月份之所以这祥命名是因为 (一) 在这个月中的斋戒由于口渴而产生热和如火的情况; (二) 在这个月中的礼拜使藏在人的内心的罪恶的痕迹焚毁 {عَسَاكِرْ (‘Asakir) 和 مَرْدَوَيْه (Mardawaih)}; 以及 (三) 因为他在这个月中的祈祷在人的心中产生对他的造物主和他的同类爱的必要的温暖。رَمَضَان 这名称起源于伊斯兰教, 这个月从前的名称是 نَاطِقْ (Natiq) (قَدِيْر, Qadir)。
اَلْقُرْاٰن (Al-Qur’an, «古兰») 源出 قَرَأ (Qara’a) 意指, 他诵读; 他传达或送递一项消息; 他搜集东西。因此 اَلْقُرْاٰن 指的是: (一) 要读的一本书。«古兰经» 是世界上最广泛阅读的书 (Enc. Brit); (2) 要向全世界传达和传送的一本书或一项消息。«古兰经» 是其教义绝对无限制的唯一经典; 因为所有其他的经典是针对特定的时代和特定的民族的, 而 «古兰经» 是针对一切时代和一切民族的 (34:29); (3) 一本包含一切真理的书; «古兰经» 的确是一个知识宝库, 它不仅包含了先前经典中所含有的一切永恒真理 (98:4), 而且也包含了人类在任何时候及任何情况下都可能需要的一切真理 (18:50)。
正是在 رَمَضَان (Ramadan, 斋月, 太阴年的第九月) 的二十四日, 穆圣接到他的第一次启示 (جَرِيْر, Jarir); 而这全部启示在每年这月都由吉布里尔天使背诵给穆圣听。这一惯例延续到这位先知一生的最后一年, 这年全部 «古兰经» 由天使长吉布里尔在这一月中向他背诵了两遍 (布哈理), 因此从一方面来讲, 甚至可以说全部 «古兰经» 是在斋月 (太阳年的第九月) 中下降的。
这句并非不必要的重复, 因为在前节经文中它构成了要为斋戒下令准备场地的经节的一部分, 而在本节经文中它成了实际命令的一部分。可是, «古兰经» 明智地没有详细说明 “生病” 和 “旅行” 这两个术语, 而让它们由人们的通常习惯和当时情况来规定。
بَیِّنٰتٍ مِّنَ الْھُدٰی سے مراد یہ ہے کہ دنیا میں فلاسفر اور ہئیت دان بھی دلیلیں دیتے ہیں مگر ان کے نتیجہ میں یا تو وہ گمراہیوں کو سچا ثابت کرتے ہیں اور یا پھر دنیوی باتیں پیش کرتے ہیں‘ مگر قرآن کریم ایسی دلیلوں پر مشتمل ہے جو ہدایت کا رنگ رکھتی ہیں۔ بے مطلب اور بے غرض باتیں نہیں ہوتیں۔
یعنی دائمی مریض نہ ہو۔ یا مثل دائمی مریض کے نہ ہو۔
یعنی جب وہ تندرست ہو۔ یہ حکم بیمار کے لئے نہیں۔ سفر میں ہو اور دائمی مریض بھی نہ ہو تو اس پر اور دنوں میں تعداد پوری کرنی واجب ہے۔
وَ لِتُکْمِلُوا الْعِدَّۃَ کا عطف پہلے کسی جملہ سے نہیں ملتا اس لئے محققین نے اس جگہ عربی قواعد کے مطابق واؤ کے بعد ایک جملہ محذوف قرار دیا ہے اس جملہ کا ترجمہ خطوط کے اندر کیا گیا ہے (دیکھئیے’’اِمْـلَاءُ مَا مَنَّ بِہِ الرَّحْمٰن)‘‘
2:186; 3:4; 8:42; 21:49; 25:2.
2:287; 5:7; 22:79.
22:38.
Ramadan is the ninth month of the lunar year. The word is derived from Ramada. They say Ramadas-Sa’imu, i.e. the inside of the man fasting became very hot with thirst owing to fasting (Lane). The month is so named because (1) fasting in this month produces heat and burning due to thirst; (2) worship in this month burns away the traces of sin in man (‘Asakir & Mardawaih); and (3) because his devotions in this month produce in the heart of man the necessary warmth of love for his Creator and his fellow-beings. The name Ramadan is of Islamic origin, the former name of the month being Natiq (Qadir).
Al-Qur’an is derived from Qara’a which means, he read; he conveyed or delivered a message; he collected the thing. Thus Qur’an means: (1) a book which is meant to be read. The Qur’an is the most widely read book in the world (Enc. Brit.); (2) a book or message which is meant to be conveyed and delivered to the world. The Qur’an is the only revealed Book whose Message is absolutely unrestricted; for whereas all other revealed Books are meant for specific times and specific peoples, the Qur’an is meant for all times and all peoples (34:29); (3) a book which comprises all truths; the Qur’an is indeed a storehouse of knowledge which comprises not only all eternal truths contained in the previous revealed Books (98:4), but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50).
It was on the 24th of Ramadan that the Holy Prophet received his first revelation (Jarir); and the whole revelation was rehearsed every year to the Holy Prophet by the angel Gabriel in this month. This practice continued till the very last year of the Prophet’s life when the whole of the Qur’an was rehearsed to him twice by the Archangel Jibril in this month (Bukhari). Thus in a way even the whole of the Qur’an may be said to have been revealed in the month of Ramadan.
The sentence is not an unnecessary repetition; for whereas in the previous verse it formed part of the verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The Qur’an, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people and the attending circumstances.
2:186; 3:4; 8:42; 21:49; 25:2.
2:287; 5:7; 22:79.
22:38.
Important Words:
رمضان (Ramadan) is the name given to the ninth month of the lunar year. The word is derived from the verb رمض. They say رمض النھار i.e. the day became intensely hot. رمض الرجل means, the man had his feet burnt by the earth which had become intensely heated by the sun. رمض الصائم means, his inside became very hot with thirst owing to fasting. ارتمض من الحزن means, he began to burn, i.e. he was greatly distressed, with grief and sorrow. الرمض means, the first rain of autumn which finds the earth hot and burning (Aqrab & Lane). The month of رمضان is so named because (1) fasting in this month causes heat and burning due to thirst; (2) worship and devotion in this month burns away the traces of sin in man, this signification being corroborated by a saying of the Holy Prophet (‘Asakir and Merdawaih as quoted by Fathul-Qadir); and (3) its devotions produce in the heart of man the necessary warmth of love for his Creator and his fellow beings. The name رمضان is of Islamic origin, the former name of the month being ناتق (Muhit & Mawardi, as quoted by Fathul-Qadir).
القرآن (the Quran) is the name given by God Himself to the Book revealed to the Holy Prophet of Islam, containing the final Law for mankind. The word is derived from قرأ. They say قرأ الکتاب meaning: (1) he read the book, i.e. he read it to himself; or (2) he recited the book, i.e. he read it aloud so that others might hear it; قرأ also means, he conveyed or delivered a message, etc., as they say اقرأعلیه السلام meaning, convey or deliver my salam to him; (3) قرأ الشیء means, he collected or drew together the thing; (4) قرأت المراة means, the woman became pregnant and brought forth a child (Aqrab & Lane). Thus قرآن (Quran) means: (1) a book which is meant to be read. The Quran is indeed the most widely read book in the world (Enc. Brit. 11th edition, article on Koran by Nöldeke); (2) a book or message which is meant to be conveyed and delivered to other peoples. The Quran is indeed the only revealed Book whose delivery or message is absolutely unrestricted; for whereas all other Books are meant for specific times and specific peoples, the Quran is meant for all times and all peoples (34:29; also Bukhari); (3) a Book which comprises and has collected in itself all truth; the Quran is indeed a storehouse of knowledge which not only comprises all eternal truths revealed in previous Books (98:4) but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50); (4) a Book which contains not only visible truth which may be seen and felt by all but, like a pregnant woman big with child, it contains truths that lie hidden from the eyes of most men and, like a newborn child, come to light only as and when time ripens (15:22). All these meanings are not only expressive of an existing state of affairs but also serve as mighty prophecies, the truth of which has been established in all ages.
Commentary:
The ground having been suitably prepared in the preceding two verses, this verse gives the awaited commandment about fasting. But even here the actual commandment is preceded by a suitable description of the month of Ramadan in which fasts were to be observed. The month was not chosen arbitrarily but was selected for the purpose of fasting because it was a sacred month in which the Quran was revealed. And the Quran is not an ordinary book. It is a Book full of right guidance and of bright Signs and of things that help to differentiate between truth and falsehood. This sublime foreword placed before the commandment about fasting contains an implied question to the effect: Will you not now fast when fasting is a tried thing, when it is so useful, when it is to be observed only for a few days, when even in these few days suitable facilities have been provided, and lastly when these few days correspond with a month which is full of blessings?
As hinted above, this verse mentions the reason for which the month of Ramadan was selected for the purpose of fasting. It was in this month that the Quran was revealed. The revelation of the Quran in the month of Ramadan may mean two things: (1) that the revelation of the Holy Book commenced in the month of Ramadan, for it is on record that it was on the 24th of Ramadan that the Holy Prophet received his first revelation (Musnad & Jarir); (2) that the revelation of the Quran was repeated to the Holy Prophet every year in the month of Ramadan, for it is also on record that the angel Gabriel rehearsed every year to the Holy Prophet the whole of the revealed portion of the Quran during this month and this he continued to do till the very year of the Prophet’s death (Bukhari, ch. on Manaqib). Thus in a way even the whole of the Quran may be said to have been sent down in Ramadan.
The words, clear proofs of guidance and discrimination, point out that the Quran is a Book which is not content with making mere assertions. It supports every assertion it makes with necessary reasons and arguments which are both clear and convincing, and it also adduces heavenly Signs which go to discriminate right from wrong with such clearness that they leave no room for doubt. This excellence belongs exclusively to the Quran. Indeed, other scriptures, too have been spoken of as "a light and guidance," but about none of them has it been said that they supply reasons, arguments and Signs in support of their assertions.
Although former Prophets also were given Signs that people might accept them as Divine Messengers, yet the Scriptures they brought contained nothing that might bear testimony to their truth. It is only the Quran that contains all kinds of evidence—rational, scriptural and heavenly—to demonstrate the truth of its teachings so that it might itself furnish necessary evidence of its truth, and that, unlike other scriptures, tales and stories of the past might not form its sole support.
The clause, let him fast therein, signifies that it is necessary to fast all the days of the month of Ramadan; it will not do to fast only for a few days. Thus, out of every twelve months in the year, at least one—that of Ramadan—must be so devoted to the worship of God.
The clause, whoso is sick or is on a journey, he shall fast the same number of other days, at first appears to be an unnecessary repetition of what has already been said in the preceding verse in identical words, but really it is not so; for whereas in the previous verse this clause formed part of a verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The clause signifies that if in the month of Ramadan one happens to be sick or is on a journey, one should not fast, owing to the extra hardship entailed, but should fast the same number of other days when one has recovered from sickness or when the journey is over. The Quran, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people.
The clause, He desires not hardship for you, points to the very important principle that divine commands are not meant to cause trouble or inconvenience but to afford ease and facility. In this connection it may well be noted that St. Paul looks upon the Law as an entanglement with "the yoke of bondage" if not as an actual curse (Gal. chs. 3 & 5). But he forgets that true freedom, and for that matter, true happiness lie only in willing obedience to a good and righteous legislation. The Islamic law, even "in meats and drinks and divers washings, and carnal ordinances," is a real help and guidance rather than a hindrance and a bondage.
The clause, so that you may complete the number, indicates that God’s purpose in prescribing a fixed number of days is that believers may be able to complete the number which, in His sight, is essential for their spiritual welfare. A fixed number was essential; for, otherwise, some people might have failed to fast even the minimum number, while others would have unduly suffered for doubt as to their having completed the necessary number even after they had long exceeded it.
The clause, that you may exalt Allah for His having guided you, points to yet another object underlying the commandment. All such expressions in which the offering of a particular praise to God is enjoined signify two things: (1) that man being God’s creation should continuously offer praise to Him, invoking the particular divine attribute that may suit the occasion; (2) that he should also try to reflect in his person the selfsame attribute of God. "Exalting God" would therefore mean not only God’s glorification but the uplift and exaltation of the devotee himself. In fact God stands in need of no praise. He is what He is whether we praise Him or not. So truly speaking, everything is for the benefit of man himself, and the benefit underlying fasting is the exaltation of man, morally and spiritually and, in a sense, physically as well.
The final clause, that you may be grateful, is also full of deep meaning. God is not cruel or unkind; He has due regard for our weaknesses and He does not put us to unnecessary trouble; and whatever seeming trouble He puts us to is for our own good. This kind and loving attitude of God towards us ought to give rise to a corresponding feeling of love for Him in our hearts and we ought to feel grateful to Him for His love and kindness.
To a superficial observer the language of the Quran as used in this verse might appear to be rather unconnected, forming independent clauses. But a closer study reveals a beautiful arrangement between them. In fact the four clauses in the concluding portion of this verse furnish reasons for the four commandments contained in the first portion of the verse, the succeeding reasons following the reversed order of the preceding commandments in a most natural manner. The first reason given by the verse is contained in the clause, Allah desires to give you facility and He desires not hardship for you. Though the apparent wording of this clause is different from the wordings of the succeeding clauses, actually it is also one of those that supply a reason, for in reality the clause stands like this, "that you be afforded facility, etc." Corresponding to this clause we have the last commandment of the verse, i.e. whoso is sick or is on a journey, etc. The second clause supplying a reason is, that you may complete the number, corresponding to which we have the commandment, whosoever of you is present at home in this month, let him fast therein, hinting that God means the Muslims to fast the whole month. The third clause supplying a reason is, that you may exalt Allah for His having guided you. Corresponding to this we have the words, a guidance for mankind, etc. Finally comes the clause, that you may be grateful, corresponding to which we have the clause, the month of Ramadan is that in which the Quran was sent down, hinting that the wise God has chosen the most sacred and the most blessed part of the year for fasting so that you may be doubly benefited by it. Such figure of speech in which parts of a sentence correspond with others occurring in the same sentence in a reverse order, the first clause of the former group corresponding with the last clause of the latter, is known in Arabic rhetoric as لف و نشر معکوس (Mutawwal).
a
2:186; 3:4; 8:42; 21:49; 25:2.
b
2:287; 5:7; 22:79.
c
22:38.
119
رَمَضَان (Ramadan, 斋月) 是太阴年的第九个月。此词源出 رَمَضَ (Ramada)。他们说 رَمَضَ الصَّائِمُ (Ramadas-Sai’mu) 就是说, 斋戒人内部由于斋戒变得热而口渴得很 (Lane)。这一月份之所以这祥命名是因为 (一) 在这个月中的斋戒由于口渴而产生热和如火的情况; (二) 在这个月中的礼拜使藏在人的内心的罪恶的痕迹焚毁 {عَسَاكِرْ (‘Asakir) 和 مَرْدَوَيْه (Mardawaih)}; 以及 (三) 因为他在这个月中的祈祷在人的心中产生对他的造物主和他的同类爱的必要的温暖。رَمَضَان 这名称起源于伊斯兰教, 这个月从前的名称是 نَاطِقْ (Natiq) (قَدِيْر, Qadir)。
120
اَلْقُرْاٰن (Al-Qur’an, «古兰») 源出 قَرَأ (Qara’a) 意指, 他诵读; 他传达或送递一项消息; 他搜集东西。因此 اَلْقُرْاٰن 指的是: (一) 要读的一本书。«古兰经» 是世界上最广泛阅读的书 (Enc. Brit); (2) 要向全世界传达和传送的一本书或一项消息。«古兰经» 是其教义绝对无限制的唯一经典; 因为所有其他的经典是针对特定的时代和特定的民族的, 而 «古兰经» 是针对一切时代和一切民族的 (34:29); (3) 一本包含一切真理的书; «古兰经» 的确是一个知识宝库, 它不仅包含了先前经典中所含有的一切永恒真理 (98:4), 而且也包含了人类在任何时候及任何情况下都可能需要的一切真理 (18:50)。
121
正是在 رَمَضَان (Ramadan, 斋月, 太阴年的第九月) 的二十四日, 穆圣接到他的第一次启示 (جَرِيْر, Jarir); 而这全部启示在每年这月都由吉布里尔天使背诵给穆圣听。这一惯例延续到这位先知一生的最后一年, 这年全部 «古兰经» 由天使长吉布里尔在这一月中向他背诵了两遍 (布哈理), 因此从一方面来讲, 甚至可以说全部 «古兰经» 是在斋月 (太阳年的第九月) 中下降的。
122
这句并非不必要的重复, 因为在前节经文中它构成了要为斋戒下令准备场地的经节的一部分, 而在本节经文中它成了实际命令的一部分。可是, «古兰经» 明智地没有详细说明 “生病” 和 “旅行” 这两个术语, 而让它们由人们的通常习惯和当时情况来规定。
1
بَیِّنٰتٍ مِّنَ الْھُدٰی سے مراد یہ ہے کہ دنیا میں فلاسفر اور ہئیت دان بھی دلیلیں دیتے ہیں مگر ان کے نتیجہ میں یا تو وہ گمراہیوں کو سچا ثابت کرتے ہیں اور یا پھر دنیوی باتیں پیش کرتے ہیں‘ مگر قرآن کریم ایسی دلیلوں پر مشتمل ہے جو ہدایت کا رنگ رکھتی ہیں۔ بے مطلب اور بے غرض باتیں نہیں ہوتیں۔
2
یعنی دائمی مریض نہ ہو۔ یا مثل دائمی مریض کے نہ ہو۔
3
یعنی جب وہ تندرست ہو۔ یہ حکم بیمار کے لئے نہیں۔ سفر میں ہو اور دائمی مریض بھی نہ ہو تو اس پر اور دنوں میں تعداد پوری کرنی واجب ہے۔
4
وَ لِتُکْمِلُوا الْعِدَّۃَ کا عطف پہلے کسی جملہ سے نہیں ملتا اس لئے محققین نے اس جگہ عربی قواعد کے مطابق واؤ کے بعد ایک جملہ محذوف قرار دیا ہے اس جملہ کا ترجمہ خطوط کے اندر کیا گیا ہے (دیکھئیے’’اِمْـلَاءُ مَا مَنَّ بِہِ الرَّحْمٰن)‘‘
a
2:186; 3:4; 8:42; 21:49; 25:2.
b
2:287; 5:7; 22:79.
c
22:38.
192
Important Words:
رمضان (Ramadan) is the name given to the ninth month of the lunar year. The word is derived from the verb رمض. They say رمض النھار i.e. the day became intensely hot. رمض الرجل means, the man had his feet burnt by the earth which had become intensely heated by the sun. رمض الصائم means, his inside became very hot with thirst owing to fasting. ارتمض من الحزن means, he began to burn, i.e. he was greatly distressed, with grief and sorrow. الرمض means, the first rain of autumn which finds the earth hot and burning (Aqrab & Lane). The month of رمضان is so named because (1) fasting in this month causes heat and burning due to thirst; (2) worship and devotion in this month burns away the traces of sin in man, this signification being corroborated by a saying of the Holy Prophet (‘Asakir and Merdawaih as quoted by Fathul-Qadir); and (3) its devotions produce in the heart of man the necessary warmth of love for his Creator and his fellow beings. The name رمضان is of Islamic origin, the former name of the month being ناتق (Muhit & Mawardi, as quoted by Fathul-Qadir).
القرآن (the Quran) is the name given by God Himself to the Book revealed to the Holy Prophet of Islam, containing the final Law for mankind. The word is derived from قرأ. They say قرأ الکتاب meaning: (1) he read the book, i.e. he read it to himself; or (2) he recited the book, i.e. he read it aloud so that others might hear it; قرأ also means, he conveyed or delivered a message, etc., as they say اقرأعلیه السلام meaning, convey or deliver my salam to him; (3) قرأ الشیء means, he collected or drew together the thing; (4) قرأت المراة means, the woman became pregnant and brought forth a child (Aqrab & Lane). Thus قرآن (Quran) means: (1) a book which is meant to be read. The Quran is indeed the most widely read book in the world (Enc. Brit. 11th edition, article on Koran by Nöldeke); (2) a book or message which is meant to be conveyed and delivered to other peoples. The Quran is indeed the only revealed Book whose delivery or message is absolutely unrestricted; for whereas all other Books are meant for specific times and specific peoples, the Quran is meant for all times and all peoples (34:29; also Bukhari); (3) a Book which comprises and has collected in itself all truth; the Quran is indeed a storehouse of knowledge which not only comprises all eternal truths revealed in previous Books (98:4) but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50); (4) a Book which contains not only visible truth which may be seen and felt by all but, like a pregnant woman big with child, it contains truths that lie hidden from the eyes of most men and, like a newborn child, come to light only as and when time ripens (15:22). All these meanings are not only expressive of an existing state of affairs but also serve as mighty prophecies, the truth of which has been established in all ages.
Commentary:
The ground having been suitably prepared in the preceding two verses, this verse gives the awaited commandment about fasting. But even here the actual commandment is preceded by a suitable description of the month of Ramadan in which fasts were to be observed. The month was not chosen arbitrarily but was selected for the purpose of fasting because it was a sacred month in which the Quran was revealed. And the Quran is not an ordinary book. It is a Book full of right guidance and of bright Signs and of things that help to differentiate between truth and falsehood. This sublime foreword placed before the commandment about fasting contains an implied question to the effect: Will you not now fast when fasting is a tried thing, when it is so useful, when it is to be observed only for a few days, when even in these few days suitable facilities have been provided, and lastly when these few days correspond with a month which is full of blessings?
As hinted above, this verse mentions the reason for which the month of Ramadan was selected for the purpose of fasting. It was in this month that the Quran was revealed. The revelation of the Quran in the month of Ramadan may mean two things: (1) that the revelation of the Holy Book commenced in the month of Ramadan, for it is on record that it was on the 24th of Ramadan that the Holy Prophet received his first revelation (Musnad & Jarir); (2) that the revelation of the Quran was repeated to the Holy Prophet every year in the month of Ramadan, for it is also on record that the angel Gabriel rehearsed every year to the Holy Prophet the whole of the revealed portion of the Quran during this month and this he continued to do till the very year of the Prophet’s death (Bukhari, ch. on Manaqib). Thus in a way even the whole of the Quran may be said to have been sent down in Ramadan.
The words, clear proofs of guidance and discrimination, point out that the Quran is a Book which is not content with making mere assertions. It supports every assertion it makes with necessary reasons and arguments which are both clear and convincing, and it also adduces heavenly Signs which go to discriminate right from wrong with such clearness that they leave no room for doubt. This excellence belongs exclusively to the Quran. Indeed, other scriptures, too have been spoken of as "a light and guidance," but about none of them has it been said that they supply reasons, arguments and Signs in support of their assertions.
Although former Prophets also were given Signs that people might accept them as Divine Messengers, yet the Scriptures they brought contained nothing that might bear testimony to their truth. It is only the Quran that contains all kinds of evidence—rational, scriptural and heavenly—to demonstrate the truth of its teachings so that it might itself furnish necessary evidence of its truth, and that, unlike other scriptures, tales and stories of the past might not form its sole support.
The clause, let him fast therein, signifies that it is necessary to fast all the days of the month of Ramadan; it will not do to fast only for a few days. Thus, out of every twelve months in the year, at least one—that of Ramadan—must be so devoted to the worship of God.
The clause, whoso is sick or is on a journey, he shall fast the same number of other days, at first appears to be an unnecessary repetition of what has already been said in the preceding verse in identical words, but really it is not so; for whereas in the previous verse this clause formed part of a verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The clause signifies that if in the month of Ramadan one happens to be sick or is on a journey, one should not fast, owing to the extra hardship entailed, but should fast the same number of other days when one has recovered from sickness or when the journey is over. The Quran, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people.
The clause, He desires not hardship for you, points to the very important principle that divine commands are not meant to cause trouble or inconvenience but to afford ease and facility. In this connection it may well be noted that St. Paul looks upon the Law as an entanglement with "the yoke of bondage" if not as an actual curse (Gal. chs. 3 & 5). But he forgets that true freedom, and for that matter, true happiness lie only in willing obedience to a good and righteous legislation. The Islamic law, even "in meats and drinks and divers washings, and carnal ordinances," is a real help and guidance rather than a hindrance and a bondage.
The clause, so that you may complete the number, indicates that God’s purpose in prescribing a fixed number of days is that believers may be able to complete the number which, in His sight, is essential for their spiritual welfare. A fixed number was essential; for, otherwise, some people might have failed to fast even the minimum number, while others would have unduly suffered for doubt as to their having completed the necessary number even after they had long exceeded it.
The clause, that you may exalt Allah for His having guided you, points to yet another object underlying the commandment. All such expressions in which the offering of a particular praise to God is enjoined signify two things: (1) that man being God’s creation should continuously offer praise to Him, invoking the particular divine attribute that may suit the occasion; (2) that he should also try to reflect in his person the selfsame attribute of God. "Exalting God" would therefore mean not only God’s glorification but the uplift and exaltation of the devotee himself. In fact God stands in need of no praise. He is what He is whether we praise Him or not. So truly speaking, everything is for the benefit of man himself, and the benefit underlying fasting is the exaltation of man, morally and spiritually and, in a sense, physically as well.
The final clause, that you may be grateful, is also full of deep meaning. God is not cruel or unkind; He has due regard for our weaknesses and He does not put us to unnecessary trouble; and whatever seeming trouble He puts us to is for our own good. This kind and loving attitude of God towards us ought to give rise to a corresponding feeling of love for Him in our hearts and we ought to feel grateful to Him for His love and kindness.
To a superficial observer the language of the Quran as used in this verse might appear to be rather unconnected, forming independent clauses. But a closer study reveals a beautiful arrangement between them. In fact the four clauses in the concluding portion of this verse furnish reasons for the four commandments contained in the first portion of the verse, the succeeding reasons following the reversed order of the preceding commandments in a most natural manner. The first reason given by the verse is contained in the clause, Allah desires to give you facility and He desires not hardship for you. Though the apparent wording of this clause is different from the wordings of the succeeding clauses, actually it is also one of those that supply a reason, for in reality the clause stands like this, "that you be afforded facility, etc." Corresponding to this clause we have the last commandment of the verse, i.e. whoso is sick or is on a journey, etc. The second clause supplying a reason is, that you may complete the number, corresponding to which we have the commandment, whosoever of you is present at home in this month, let him fast therein, hinting that God means the Muslims to fast the whole month. The third clause supplying a reason is, that you may exalt Allah for His having guided you. Corresponding to this we have the words, a guidance for mankind, etc. Finally comes the clause, that you may be grateful, corresponding to which we have the clause, the month of Ramadan is that in which the Quran was sent down, hinting that the wise God has chosen the most sacred and the most blessed part of the year for fasting so that you may be doubly benefited by it. Such figure of speech in which parts of a sentence correspond with others occurring in the same sentence in a reverse order, the first clause of the former group corresponding with the last clause of the latter, is known in Arabic rhetoric as لف و نشر معکوس (Mutawwal).
a
2:186; 3:4; 8:42; 21:49; 25:2.
b
2:287; 5:7; 22:79.
c
22:38.
207A
Ramadan is the ninth month of the lunar year. The word is derived from Ramada. They say Ramadas-Sa’imu, i.e. the inside of the man fasting became very hot with thirst owing to fasting (Lane). The month is so named because (1) fasting in this month produces heat and burning due to thirst; (2) worship in this month burns away the traces of sin in man (‘Asakir & Mardawaih); and (3) because his devotions in this month produce in the heart of man the necessary warmth of love for his Creator and his fellow-beings. The name Ramadan is of Islamic origin, the former name of the month being Natiq (Qadir).
207B
Al-Qur’an is derived from Qara’a which means, he read; he conveyed or delivered a message; he collected the thing. Thus Qur’an means: (1) a book which is meant to be read. The Qur’an is the most widely read book in the world (Enc. Brit.); (2) a book or message which is meant to be conveyed and delivered to the world. The Qur’an is the only revealed Book whose Message is absolutely unrestricted; for whereas all other revealed Books are meant for specific times and specific peoples, the Qur’an is meant for all times and all peoples (34:29); (3) a book which comprises all truths; the Qur’an is indeed a storehouse of knowledge which comprises not only all eternal truths contained in the previous revealed Books (98:4), but also all such truths as mankind may stand in need of at any time and in any circumstances (18:50).
208
It was on the 24th of Ramadan that the Holy Prophet received his first revelation (Jarir); and the whole revelation was rehearsed every year to the Holy Prophet by the angel Gabriel in this month. This practice continued till the very last year of the Prophet’s life when the whole of the Qur’an was rehearsed to him twice by the Archangel Jibril in this month (Bukhari). Thus in a way even the whole of the Qur’an may be said to have been revealed in the month of Ramadan.
209
The sentence is not an unnecessary repetition; for whereas in the previous verse it formed part of the verse that was meant to prepare the ground for the commandment to fast, in this verse it forms part of the actual commandment. The Qur’an, however, wisely refrains from defining the terms "sickness" and "journey," leaving them to be defined by the common usage of the people and the attending circumstances.
شَہِدَ اللّٰہُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا ہُوَ وَالۡمَلٰٓئِکَۃُ وَاُولُوا الۡعِلۡمِ قَآئِمًۢا بِالۡقِسۡطِ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
5:9; 7:30.
5:9; 7:30.
The words also mean, in accordance with justice.
The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods.
5:9; 7:30.
Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.
d
5:9; 7:30.
a
5:9; 7:30.
310
Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.
a
5:9; 7:30.
381A
The words also mean, in accordance with justice.
382
The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods.
حَتّٰۤی اِذَا مَا جَآءُوۡہَا شَہِدَ عَلَیۡہِمۡ سَمۡعُہُمۡ وَاَبۡصٰرُہُمۡ وَجُلُوۡدُہُمۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
24.25; 36:66.
The ears and eyes of the guilty will bear witness against disbelievers in three ways: (1) The evil consequences of their actions will take a physical form. (2) The very organs of their bodies having been vitiated by misuse, their vitiated condition will bear witness against them; and (3) all the movements of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
17:37; 24:25; 36:66.
Commentary:
The ears and eyes of the guilty will bear witness against them in three ways: (1) The evil consequences of the actions of disbelievers will take physical form in the next world and thus will be quite apparent for anyone to see. (2) The very organs of the bodies of disbelievers having been vitiated by misuse, their vitiate condition will bear witness against them; and (3) the words uttered by them and all the movement of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
a
24.25; 36:66.
1183
犯罪者的耳目将以三种方式对不信者作不利的指证: (1) 不良行动的后果将产生一个物质外形; (2) 身体器官由于滥用而败坏, 败坏情况将成为不利于不信者的指证; (3) 身体器官的一切动作由于得到保留而将在世界末日重现。
a
17:37; 24:25; 36:66.
3572
Commentary:
The ears and eyes of the guilty will bear witness against them in three ways: (1) The evil consequences of the actions of disbelievers will take physical form in the next world and thus will be quite apparent for anyone to see. (2) The very organs of the bodies of disbelievers having been vitiated by misuse, their vitiate condition will bear witness against them; and (3) the words uttered by them and all the movement of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
b
24.25; 36:66.
2628
The ears and eyes of the guilty will bear witness against disbelievers in three ways: (1) The evil consequences of their actions will take a physical form. (2) The very organs of their bodies having been vitiated by misuse, their vitiated condition will bear witness against them; and (3) all the movements of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
وَلَا یَمۡلِکُ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِہِ الشَّفٰعَۃَ اِلَّا مَنۡ شَہِدَ بِالۡحَقِّ وَہُمۡ یَعۡلَمُوۡنَ
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔ اس آیت نے حل کر دیا کہ شفاعت صرف محمد رسول اللہ صلی اللہ علیہ وسلم کی سنی جائے گی کیونکہ دشمنوں نے محمد رسول اللہ صلی اللہ علیہ وسلم کو ہی صادق اور امین کا نام دیا تھا اور بنی اسرائیل کے بعض نبیوں نے بھی آپ کو صادق کا خطاب دیا تھا (دیکھئے یسعیاہ باب۹)
b
19:88.
1233
穆圣。
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔ اس آیت نے حل کر دیا کہ شفاعت صرف محمد رسول اللہ صلی اللہ علیہ وسلم کی سنی جائے گی کیونکہ دشمنوں نے محمد رسول اللہ صلی اللہ علیہ وسلم کو ہی صادق اور امین کا نام دیا تھا اور بنی اسرائیل کے بعض نبیوں نے بھی آپ کو صادق کا خطاب دیا تھا (دیکھئے یسعیاہ باب۹)
a
19:88.
3695
Commentary:
The reference in the words "who bears witness to the truth" seems to be to the Holy Prophet.
a
19:88.
2689
The Holy Prophet.