قَدِیۡرٌ
Appears 36 times in Quran
Occurrences in Quran
Found 36 verses containing "قَدِیۡرٌ".
یَکَادُ الۡبَرۡقُ یَخۡطَفُ اَبۡصٰرَہُمۡ ۖ کُلَّمَاۤ اَضَآءَ لَہُمۡ مَّشَوۡا فِیۡہِ وَاِذَاۤ اَظۡلَمَ عَلَیۡہِمۡ قَامُوۡا ۚ وَلَوۡ شَآءَ اللّٰہُ لَذَہَبَ بِسَمۡعِہِمۡ وَاَبۡصٰرِہِمۡ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
4:73, 74.
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
شَئ (Shai’) 意指愿意或很想要做的事情。
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
4:73-74.
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
Shai’ signifies that which is willed or desired.
4:73, 74.
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
d
4:73, 74.
29M
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
29N
شَئ (Shai’) 意指愿意或很想要做的事情。
1
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
2
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
a
4:73, 74.
27
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
c
4:73-74.
41
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
41A
Shai’ signifies that which is willed or desired.
۞ مَا نَنۡسَخۡ مِنۡ اٰیَۃٍ اَوۡ نُنۡسِہَا نَاۡتِ بِخَیۡرٍ مِّنۡہَاۤ اَوۡ مِثۡلِہَاۤ ۗ اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
16:102.
说什么 «古兰经» 的某些经文已被废弃, 这是从本节经文中得出的错误推断, 这种结论显然是错误的和毫无根据的。这节经文根本没有表明 اٰيَة (Ayah) 这词是指 «古兰经» 中的经文。在前一节和以下几节经文中, 都提到那些持有经典的人以及他们对新的启示的嫉妒, 这表明在本节经文中所叙述的被废弃的经节是指先前的启示。有人指出, 先前的经文含有两类命令: (a) 那些由于情况的变化及新启示的广泛性而需要加以废弃的, (b) 那些含有永恒真理的, 而这些真理需要复兴, 以便使人想起那被忘却的真理。因此就有必要废弃那旧经文中的某些部分而代之以新的经文, 且也有必要恢复那些失散的经文。因此, 安拉废弃了先前启示中的某些部分而代之以新的与更好的部分, 并同时加上类似的补缺。这就是符合上下文和 «古兰经» 教义的全面精神的意义。«古兰经» 废弃了所有先前的经文, 因为鉴于人类的变化情况, 它提供了一部不仅比全部老的经典好, 而且也为各时代的全人类准备了新的经典。使命有局限性的、较差的教义必须让位于使命有普遍性的、较好的教义。在本节经文中 نَنْسَخْ (Nansakh, 我们废弃) 这词与 بِخَيْرٍ (Bi-khairin, 较好的一种) 这词有关, 而 نُنْسِهَا (Nunsiha, 我们使其忘掉) 这词与 بِمِثْلِهَا (Bi-Mithliha, 与它同类) 这词有关, 意思是, 当安拉废弃某一事物时, 他以更好的来取代它, 当他使某一事物被忘掉时, 他才恢复它。一些犹太教学者自己也承认, 古以色列人当了俘虏被巴比伦王尼布加尼撒运往巴比伦后, 基督教 «旧约全书» 的首五卷全部丢失了 (Enc. Bib.)。
اٰيَة (Ayah) 的意思是启示, 迹象, 命令, 或一节 «古兰经»。
اس سے یہ مرادنہیں کہ ہم قرآن شریف کی کسی آیت کو منسوخ کر دیں۔ بلکہ مطلب یہ ہے کہ جب ہم کسی نشان کو ٹلا دیتے ہیں تو اس سے بہتر نشان لے آتے ہیں یا کم سے کم ویسا ہی نشان اور ظاہر کرتے ہیں تاکہ دنیا کے لئے ہدایت کا موجب بنے۔
مفسرین نے اس کے یہ معنے کیے ہیں کہ جب قرآن کی کوئی آیت منسوخ کی جائے تو ویسی ہی آیت اور آجاتی ہے۔ لیکن اگر کتاب ہی کی آیت مراد لینی ہو تو اس آیت کے یہ معنے لینے چاہئیں کہ اگر ہم تورات اور انجیل میں سے کسی حصہ کو منسوخ کریں‘ تو قرآن کریم میں یا تو ویسی ہی تعلیم نازل کر دیں گے یا اس سے بہتر نازل کر دیں گے۔ قرآن کریم کی کوئی آیت منسوخ نہیں۔ نہ قیامت تک منس
16:102.
Ayah means, message, sign, command or a verse of the Qur’an (Lane).
It is mistakenly inferred from this verse that some verses of the Qur’an have been abrogated. The conclusion is patently erroneous and unwarranted. There is nothing in this verse to indicate that the word Ayah refers to Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies against the new Revelation which shows that the Ayah spoken of in this verse as being abrogated, refers to the previous Revelations. It is pointed out that the previous Scriptures contained two kinds of commandments: (a) Those which, owing to changed conditions and to the universality of the new Revelation, required abrogation. (b) Those containing eternal truths which needed resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary to abrogate certain portions of those Scriptures and bring in their place new ones, and also to restore the lost ones. So, God abrogated some portions of the previous Revelati
16:102.
Important Words:
ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.
ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).
مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).
Commentary:
Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.
The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).
The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
a
16:102.
75
说什么 «古兰经» 的某些经文已被废弃, 这是从本节经文中得出的错误推断, 这种结论显然是错误的和毫无根据的。这节经文根本没有表明 اٰيَة (Ayah) 这词是指 «古兰经» 中的经文。在前一节和以下几节经文中, 都提到那些持有经典的人以及他们对新的启示的嫉妒, 这表明在本节经文中所叙述的被废弃的经节是指先前的启示。有人指出, 先前的经文含有两类命令: (a) 那些由于情况的变化及新启示的广泛性而需要加以废弃的, (b) 那些含有永恒真理的, 而这些真理需要复兴, 以便使人想起那被忘却的真理。因此就有必要废弃那旧经文中的某些部分而代之以新的经文, 且也有必要恢复那些失散的经文。因此, 安拉废弃了先前启示中的某些部分而代之以新的与更好的部分, 并同时加上类似的补缺。这就是符合上下文和 «古兰经» 教义的全面精神的意义。«古兰经» 废弃了所有先前的经文, 因为鉴于人类的变化情况, 它提供了一部不仅比全部老的经典好, 而且也为各时代的全人类准备了新的经典。使命有局限性的、较差的教义必须让位于使命有普遍性的、较好的教义。在本节经文中 نَنْسَخْ (Nansakh, 我们废弃) 这词与 بِخَيْرٍ (Bi-khairin, 较好的一种) 这词有关, 而 نُنْسِهَا (Nunsiha, 我们使其忘掉) 这词与 بِمِثْلِهَا (Bi-Mithliha, 与它同类) 这词有关, 意思是, 当安拉废弃某一事物时, 他以更好的来取代它, 当他使某一事物被忘掉时, 他才恢复它。一些犹太教学者自己也承认, 古以色列人当了俘虏被巴比伦王尼布加尼撒运往巴比伦后, 基督教 «旧约全书» 的首五卷全部丢失了 (Enc. Bib.)。
76
اٰيَة (Ayah) 的意思是启示, 迹象, 命令, 或一节 «古兰经»。
2
اس سے یہ مرادنہیں کہ ہم قرآن شریف کی کسی آیت کو منسوخ کر دیں۔ بلکہ مطلب یہ ہے کہ جب ہم کسی نشان کو ٹلا دیتے ہیں تو اس سے بہتر نشان لے آتے ہیں یا کم سے کم ویسا ہی نشان اور ظاہر کرتے ہیں تاکہ دنیا کے لئے ہدایت کا موجب بنے۔
مفسرین نے اس کے یہ معنے کیے ہیں کہ جب قرآن کی کوئی آیت منسوخ کی جائے تو ویسی ہی آیت اور آجاتی ہے۔ لیکن اگر کتاب ہی کی آیت مراد لینی ہو تو اس آیت کے یہ معنے لینے چاہئیں کہ اگر ہم تورات اور انجیل میں سے کسی حصہ کو منسوخ کریں‘ تو قرآن کریم میں یا تو ویسی ہی تعلیم نازل کر دیں گے یا اس سے بہتر نازل کر دیں گے۔ قرآن کریم کی کوئی آیت منسوخ نہیں۔ نہ قیامت تک منس
a
16:102.
113
Important Words:
ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.
ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).
مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).
Commentary:
Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.
The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).
The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
b
16:102.
131A
Ayah means, message, sign, command or a verse of the Qur’an (Lane).
132
It is mistakenly inferred from this verse that some verses of the Qur’an have been abrogated. The conclusion is patently erroneous and unwarranted. There is nothing in this verse to indicate that the word Ayah refers to Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies against the new Revelation which shows that the Ayah spoken of in this verse as being abrogated, refers to the previous Revelations. It is pointed out that the previous Scriptures contained two kinds of commandments: (a) Those which, owing to changed conditions and to the universality of the new Revelation, required abrogation. (b) Those containing eternal truths which needed resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary to abrogate certain portions of those Scriptures and bring in their place new ones, and also to restore the lost ones. So, God abrogated some portions of the previous Revelati
وَدَّ کَثِیۡرٌ مِّنۡ اَہۡلِ الۡکِتٰبِ لَوۡ یَرُدُّوۡنَکُمۡ مِّنۡۢ بَعۡدِ اِیۡمٰنِکُمۡ کُفَّارًا حَسَدًا مِّنۡ عِنۡدِ اَنۡفُسِہِمۡ مِّنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمُ الۡحَقُّ ۖ فَاعۡفُوۡا وَاصۡفَحُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖۤ ۗ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
3:101, 150; 4:90.
5:14.
5:53; 16:34.
3:101, 150; 4:90.
a5:14.
b5:53; 16:34.
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
5:53; 16:34.
b
5:14.
d
3:101, 150; 4:90.
a
3:101, 150; 4:90.
b
a5:14.
c
b5:53; 16:34.
116
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
3:101, 150; 4:90.
b
5:14.
c
5:53; 16:34.
وَلِکُلٍّ وِّجۡہَۃٌ ہُوَ مُوَلِّیۡہَا ۖ فَاسۡتَبِقُوا الۡخَیۡرٰتِ ۚ اَیۡنَ مَا تَکُوۡنُوۡا یَاۡتِ بِکُمُ اللّٰہُ جَمِیۡعًا ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
3:134; 5:49; 35:33; 57:22.
本节经文在廖廖数语当中却包含了人生成功的一切要素:一个穆斯林应首先为自己确定一个明确的目标。他不仅应把他的全部注意力集中在它上面, 竭力达到它, 以有益心智的比赛精神与别的穆斯林相竞赛, 力图超过他们, 而且也应帮助他那些可能绊倒的同伴站起来, 继续比赛。مُوَلِّيْهَا (Muwalli-ha) 也含意为 “他使某东西作为支配自己的”, 就是说, 一个人首先确立一个目标, 然后把它作为自己一生中的支配因素。
وِجْھَۃٌ کے معنے ہیں وہ مقصد جس کی طرف انسان توجہ رکھتا ہے۔ (مفردات راغب)
فَاسْتَبِقُوا الْخَیْرَاتِ: اِسْتَبَـقَا الْبَابَ اَوْ اِلَیْہِ کے معنے ہیں اِبْتَدَرَا الْبَابَ: دروازہ تک پہنچنے میں ایک دوسرے سے آگے بڑھنے کی کوشش کی (اقرب الموارد) پس فَاسْتَبِقُوْا کے معنے ہونگے ایک دوسرے سے آگے بڑھنے کی کوشش کرو۔
3:134; 5:49; 35:33; 57:22.
The verse contains, in a few words, all the ingredients of a successful life: A Muslim should first fix for himself a definite goal. Then he should not only devote his whole attention to it and strain every nerve to attain it and vie with other Muslims in a spirit of healthy competition and try to excel them but should also help such of his comrades, as may happen to stumble, to rise up and continue the race. The word Muwalli-ha also means, "which he makes dominant over him," i.e. a man first sets up an objective and then makes it a dominating factor in his life.
3:134; 5:49; 35:33; 57:22.
Important Words:
وجھة (goal) is derived from وجه meaning, the face. وجھة therefore, means: (1) a direction to which one turns one’s face; (2) a goal or an object (Aqrab).
استبقوا (vie with one another) is formed from استبق which is derived from سبق which means, he went ahead of him and left him behind; he outstripped him; he excelled him in some quality. استبق means: (1) he tried to go ahead of others so as to reach the goal first; (2) he hastened and employed his full powers to attain or reach an object (Aqrab & Lane).
خیرات (good works) is the plural of خیرة which means (1) anything excessively good; (2) anything superior to other things (Aqrab).
Commentary:
This short verse contains, in a few words, a mighty lesson as to how the Muslims can achieve success in life. First, they should fix for themselves a goal and that goal should not be the attainment of a particular good but of every good. Nay, they should aspire for more than that. They should try to attain such things as are exceedingly good and superior to others. Again, they should not seek these things in a careless and haphazard manner but should hasten towards them, vying with one another in a spirit of healthy emulation to reach the goal before others.
The expression استبقوا (vie with one another) used here in the plural form also points to the fact that in this race for all that is good, Muslims should try to help those who are weak and assist them in the attainment of virtue. A true Muslim should not only himself strive after virtue but should also invite others to attain to the same stage of virtue which he himself has attained. The spiritual race referred to in the verse thus becomes a most peculiar race in which the competitors not only vie with one another but also look towards their comrades and help such of them as may stumble on their way or be lax in other respects.
The clause, Wherever you be, Allah will bring you all together, means that a Muslim should not think of vying with only those who immediately surround him and thus be satisfied by outstripping them, but should also remember the fact that in far-off places there may be those who are running very fast—faster than those who surround him—and as God will judge all together, a Muslim should not be unmindful of the unknown competitors but should try to spend his energies to the fullest possible extent so that he may truly top the list.
The clause is capable of yet another interpretation. It is human nature that when a man comes to know that the result of his works would be announced publicly, he strives all the harder to outdo others in the discharge of his duties. Hence, God calls upon Muslims to bear in mind that on a certain day they will be gathered together with the peoples of all ages and the results of their deeds will be announced before that huge assemblage; so they should exert themselves accordingly.
The clause, Surely, Allah has the power to do all that He wills, is intended to remind Muslims that there is no limit to man’s spiritual progress and development. A man can rise to any stage of progress and yet the All-Powerful God can help and guide him to the attainment of a still higher stage.
The words ھو مولیھا (which dominates him) literally mean, which he makes dominant over him, i.e. a man first sets up an objective and then makes it a dominating factor in his life. The expression ھومولیھا also means, to which he turns his face. In both these senses the underlying idea is that of engrossment and devotion.
e
3:134; 5:49; 35:33; 57:22.
95
本节经文在廖廖数语当中却包含了人生成功的一切要素:一个穆斯林应首先为自己确定一个明确的目标。他不仅应把他的全部注意力集中在它上面, 竭力达到它, 以有益心智的比赛精神与别的穆斯林相竞赛, 力图超过他们, 而且也应帮助他那些可能绊倒的同伴站起来, 继续比赛。مُوَلِّيْهَا (Muwalli-ha) 也含意为 “他使某东西作为支配自己的”, 就是说, 一个人首先确立一个目标, 然后把它作为自己一生中的支配因素。
2
وِجْھَۃٌ کے معنے ہیں وہ مقصد جس کی طرف انسان توجہ رکھتا ہے۔ (مفردات راغب)
3
فَاسْتَبِقُوا الْخَیْرَاتِ: اِسْتَبَـقَا الْبَابَ اَوْ اِلَیْہِ کے معنے ہیں اِبْتَدَرَا الْبَابَ: دروازہ تک پہنچنے میں ایک دوسرے سے آگے بڑھنے کی کوشش کی (اقرب الموارد) پس فَاسْتَبِقُوْا کے معنے ہونگے ایک دوسرے سے آگے بڑھنے کی کوشش کرو۔
b
3:134; 5:49; 35:33; 57:22.
155
Important Words:
وجھة (goal) is derived from وجه meaning, the face. وجھة therefore, means: (1) a direction to which one turns one’s face; (2) a goal or an object (Aqrab).
استبقوا (vie with one another) is formed from استبق which is derived from سبق which means, he went ahead of him and left him behind; he outstripped him; he excelled him in some quality. استبق means: (1) he tried to go ahead of others so as to reach the goal first; (2) he hastened and employed his full powers to attain or reach an object (Aqrab & Lane).
خیرات (good works) is the plural of خیرة which means (1) anything excessively good; (2) anything superior to other things (Aqrab).
Commentary:
This short verse contains, in a few words, a mighty lesson as to how the Muslims can achieve success in life. First, they should fix for themselves a goal and that goal should not be the attainment of a particular good but of every good. Nay, they should aspire for more than that. They should try to attain such things as are exceedingly good and superior to others. Again, they should not seek these things in a careless and haphazard manner but should hasten towards them, vying with one another in a spirit of healthy emulation to reach the goal before others.
The expression استبقوا (vie with one another) used here in the plural form also points to the fact that in this race for all that is good, Muslims should try to help those who are weak and assist them in the attainment of virtue. A true Muslim should not only himself strive after virtue but should also invite others to attain to the same stage of virtue which he himself has attained. The spiritual race referred to in the verse thus becomes a most peculiar race in which the competitors not only vie with one another but also look towards their comrades and help such of them as may stumble on their way or be lax in other respects.
The clause, Wherever you be, Allah will bring you all together, means that a Muslim should not think of vying with only those who immediately surround him and thus be satisfied by outstripping them, but should also remember the fact that in far-off places there may be those who are running very fast—faster than those who surround him—and as God will judge all together, a Muslim should not be unmindful of the unknown competitors but should try to spend his energies to the fullest possible extent so that he may truly top the list.
The clause is capable of yet another interpretation. It is human nature that when a man comes to know that the result of his works would be announced publicly, he strives all the harder to outdo others in the discharge of his duties. Hence, God calls upon Muslims to bear in mind that on a certain day they will be gathered together with the peoples of all ages and the results of their deeds will be announced before that huge assemblage; so they should exert themselves accordingly.
The clause, Surely, Allah has the power to do all that He wills, is intended to remind Muslims that there is no limit to man’s spiritual progress and development. A man can rise to any stage of progress and yet the All-Powerful God can help and guide him to the attainment of a still higher stage.
The words ھو مولیھا (which dominates him) literally mean, which he makes dominant over him, i.e. a man first sets up an objective and then makes it a dominating factor in his life. The expression ھومولیھا also means, to which he turns his face. In both these senses the underlying idea is that of engrossment and devotion.
b
3:134; 5:49; 35:33; 57:22.
171
The verse contains, in a few words, all the ingredients of a successful life: A Muslim should first fix for himself a definite goal. Then he should not only devote his whole attention to it and strain every nerve to attain it and vie with other Muslims in a spirit of healthy competition and try to excel them but should also help such of his comrades, as may happen to stumble, to rise up and continue the race. The word Muwalli-ha also means, "which he makes dominant over him," i.e. a man first sets up an objective and then makes it a dominating factor in his life.
اَوۡ کَالَّذِیۡ مَرَّ عَلٰی قَرۡیَۃٍ وَّہِیَ خَاوِیَۃٌ عَلٰی عُرُوۡشِہَا قَالَ اَنّٰی یُحۡیٖ ہٰذِہِ اللّٰہُ بَعۡدَ مَوۡتِہَا ۖ فَاَمَاتَہُ اللّٰہُ مِائَۃَ عَامٍ ثُمَّ بَعَثَہٗ ۖ قَالَ کَمۡ لَبِثۡتَ ۖ قَالَ لَبِثۡتُ یَوۡمًا اَوۡ بَعۡضَ یَوۡمٍ ۖ قَالَ بَل لَّبِثۡتَ مِائَۃَ عَامٍ فَانۡظُرۡ اِلٰی طَعَامِکَ وَشَرَابِکَ لَمۡ یَتَسَنَّہۡ ۖ وَانۡظُرۡ اِلٰی حِمَارِکَ وَلِنَجۡعَلَکَ اٰیَۃً لِّلنَّاسِ ۖ وَانۡظُرۡ اِلَی الۡعِظَامِ کَیۡفَ نُنۡشِزُہَا ثُمَّ نَکۡسُوۡہَا لَحۡمًا ۚ فَلَمَّا تَبَیَّنَ لَہٗ قَالَ اَعۡلَمُ اَنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
23:15.
یہاں آیت میں اَوْ کا لفظ استعمال ہوا ہے جس کے عام معنے تو ’’یا‘‘ کے ہیں۔ لیکن کبھی ’’اور‘‘ کے معنے بھی دیتا ہے۔
کَالَّذِیْ میں ک کا ترجمہ ہم نے حالت کا کیا ہے۔ لیکن عام طور پر اس کے معنے ’’طرح‘‘ کے ہوتے ہیں۔ ان معنوں کومدِّنظر رکھ کر ترجمہ ہونا چاہیے تھا ’’اس شخص کی طرح‘‘ لیکن ہم نے ترجمہ کیا ہے ’’اس شخص کی مثل‘‘ اور یہ معنے بھی جائز ہیں۔ چنانچہ علامہ ابن ہشام لکھتے ہیں وَ اَمَّا الْکَافُ الْاِسْمِیَّۃُ الْجَارَّۃُ فَمُرَادِفَۃٌ لِّمِثْل یعنی ایک کاف اسمیّہ ہوتا ہے جو جرّ دیتا ہے اور اس کے معنے مثل یعنی مشابہ کے ہوتے ہیں (مُغْنی اللَّبِیب)
پہلے حضرت ابراہیم علیہ السلام کی ایک بحث کا ذکر کیا۔ پھر بعد کی آیات میں ایک مردہ شہر کا ذکر کیا۔ یہ اس بات کا ثبوت ہے کہ جو میں نے اوپر دلیل دی ہے وہی ٹھیک ہے یعنی حضرت ابراہیم علیہ السلام نے اپنے مخالف سے حیات فردی کا ذکر نہیں کیا تھا بلکہ حیات قومی یا جنسی کا ذکر کیا تھا۔ کیونکہ یہ مثال جو اب بیان کی گئی ہے اس میں حیات قومی یا جنسی کا ذکر ہے۔ حیات فردی کا ذکر نہیں۔
خَاوِیَۃٌ: خَوٰی یَخْوِیْ خَوَائٌ سے نکلا ہے کہتے ہیں خَوَی الْبَیْتُ: سَقَطَ وَ تَھَدَّمَ گھر کر گیا۔ نیز فَرَغَ وَ خَلَا گھر خالی ہو گیا۔ ویران ہو گیا (اقرب) پس جملہ کے یہ معنے ہوئے کہ وہ شہر اپنی چھتوں پر گرا ہوا تھا یعنی پہلے چھتیں گریں پھر ان پر دیواریں گر گئیں۔ بعض نے ’’خالی ہو گیا‘‘ کے معنے کرکے عَلٰی عُرُوْشِھَا سے پہلے ایک اور ساقط محذوف نکالا ہے یعنی شہر خالی تھا اور اپنی چھتوں پر گرا ہوا تھا۔ دونوں معنے درست ہیں لمبی ویرانی پر دلالت کرنے کے لئے یہ الفاظ استعمال ہوئے ہیں کیونکہ جو مکان عدم استعمال کی وجہ سے گریں بالعموم پہلے ان
بَلْ حرف ہے جو اِضْرَاب کے معنے دیتا ہے یعنی بات کو پھیر کر دوسری طرف لے جانا۔ یہ اِضْرَاب دو طرح کا ہوتا ہے ایک تو انکار کی غرض سے ہوتا ہے جیسے قرآن کریم میں ہے۔ وَ قَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَہٗ بَلْ عِبَادٌ مُّکْرَمُوْنَ (انبیاء: ۲۷) یعنی پہلی بات غلط ہے۔ حقیقت یہ ہے کہ جن کو خدا کا بیٹا کہتے ہیں وہ اللہ کے معزز بندے ہیں اور دوسری اقسام اضراب کی یہ ہے کہ ایک غرض سے دوسری غرض کی طرف مضمون کو پھیرنا مقصود ہوتا ہے۔ بَل سے پہلے جملہ کی تردید مدنظر نہیں ہوتی۔ جیسے قران کریم میں ہے قَدْ اَفْلَح مَنْ تَزَکّٰی وَ ذَکَرَ اسْمَ رَبِ
قَرْیَۃ سے مراد یوروشلم ہے جسے بخت نصر نے تباہ کر دیا تھا۔ وہ آدمی جو یوروشلم کے پاس سے گذرا حزقیل نبی تھا۔ اللہ تعالیٰ نے کشف کے ذریعہ سے ان پر ظاہر کیا کہ ایک سو سال تک یہ شہر دوبارہ آباد ہو جائے گا۔ (حزقیل کے کشف کے لئے دیکھیں پرانا عہدنامہ حزقیل باب۳۷)
23:15.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar, the King of Babylon in 599 B.C. Ezekiel, the Prophet, was among the Jews whom Nebuchadnezzar carried away into captivity to Babylon and who was made to pass by, and witness the ghastly sight of, the devastated town.
Ezekiel was naturally shocked at the sad sight and prayed to God in words full of extreme pathos as to when the ruined town would be restored to life. His prayer was heard and he was made to see a vision that the restoration prayed for would take place in a hundred years. The verse does not mean that Ezekiel remained actually dead for a hundred years. Only he saw a vision that he had died and had remained dead for a hundred years and then had come back to life. The Qur’an sometimes mentions scenes seen in a vision as having actually taken place without stating that they were witnessed in a vision or dream (12:5). The vision signified, and Ezekiel understood the significance, that the Children of Israel would remain in the state of captivity and complete national degradation for about a hundred years after which they would receive a new life and would come back to their sacred city. And it actually came to pass as Ezekiel had dreamt. Jerusalem was taken by Nebuchadnezzar in 599 B.C. (2 Kings 24: 10). Ezek
The words are intended to express indefiniteness of time (18:20 & 23:114) and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. Yaum here does not mean a day of 24 hours but time absolutely (see 1:4). The words, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
Bal is a particle of digression signifying (a) the cancellation of what precedes as in 21:27, or (b) transition from one object of discourse to another as in 87:17. Here bal has been used in the latter sense.
The clause, It is so but thou hast also remained in this state for a hundred years, points out that although in one sense Ezekiel had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day was also correct, for the actual time spent in seeing the vision was naturally very short.
To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and his ass. That his food and drink had not rotted and his ass was still alive showed that he had really tarried only for a day or part of it. The words, look at thy ass, also indicate that Ezekiel saw the vision while sleeping in the fields with his ass by his side, for while in captivity, the Israelites were made to work in the fields as farmers.
Ezekiel represented in his person the whole Jewish nation. His symbolic death for a hundred years represented their national degradation and sorrows in captivity, for that was the period after which they came to their own. This is how Ezekiel became a Sign. See also Ezekiel, chap. 37.
23:15.
Important Word:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).
عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).
یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).
Commentary:
The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.
The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.
It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.
The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.
The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.
The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.
The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.
a
23:15.
1
یہاں آیت میں اَوْ کا لفظ استعمال ہوا ہے جس کے عام معنے تو ’’یا‘‘ کے ہیں۔ لیکن کبھی ’’اور‘‘ کے معنے بھی دیتا ہے۔
2
کَالَّذِیْ میں ک کا ترجمہ ہم نے حالت کا کیا ہے۔ لیکن عام طور پر اس کے معنے ’’طرح‘‘ کے ہوتے ہیں۔ ان معنوں کومدِّنظر رکھ کر ترجمہ ہونا چاہیے تھا ’’اس شخص کی طرح‘‘ لیکن ہم نے ترجمہ کیا ہے ’’اس شخص کی مثل‘‘ اور یہ معنے بھی جائز ہیں۔ چنانچہ علامہ ابن ہشام لکھتے ہیں وَ اَمَّا الْکَافُ الْاِسْمِیَّۃُ الْجَارَّۃُ فَمُرَادِفَۃٌ لِّمِثْل یعنی ایک کاف اسمیّہ ہوتا ہے جو جرّ دیتا ہے اور اس کے معنے مثل یعنی مشابہ کے ہوتے ہیں (مُغْنی اللَّبِیب)
3
پہلے حضرت ابراہیم علیہ السلام کی ایک بحث کا ذکر کیا۔ پھر بعد کی آیات میں ایک مردہ شہر کا ذکر کیا۔ یہ اس بات کا ثبوت ہے کہ جو میں نے اوپر دلیل دی ہے وہی ٹھیک ہے یعنی حضرت ابراہیم علیہ السلام نے اپنے مخالف سے حیات فردی کا ذکر نہیں کیا تھا بلکہ حیات قومی یا جنسی کا ذکر کیا تھا۔ کیونکہ یہ مثال جو اب بیان کی گئی ہے اس میں حیات قومی یا جنسی کا ذکر ہے۔ حیات فردی کا ذکر نہیں۔
4
خَاوِیَۃٌ: خَوٰی یَخْوِیْ خَوَائٌ سے نکلا ہے کہتے ہیں خَوَی الْبَیْتُ: سَقَطَ وَ تَھَدَّمَ گھر کر گیا۔ نیز فَرَغَ وَ خَلَا گھر خالی ہو گیا۔ ویران ہو گیا (اقرب) پس جملہ کے یہ معنے ہوئے کہ وہ شہر اپنی چھتوں پر گرا ہوا تھا یعنی پہلے چھتیں گریں پھر ان پر دیواریں گر گئیں۔ بعض نے ’’خالی ہو گیا‘‘ کے معنے کرکے عَلٰی عُرُوْشِھَا سے پہلے ایک اور ساقط محذوف نکالا ہے یعنی شہر خالی تھا اور اپنی چھتوں پر گرا ہوا تھا۔ دونوں معنے درست ہیں لمبی ویرانی پر دلالت کرنے کے لئے یہ الفاظ استعمال ہوئے ہیں کیونکہ جو مکان عدم استعمال کی وجہ سے گریں بالعموم پہلے ان
5
بَلْ حرف ہے جو اِضْرَاب کے معنے دیتا ہے یعنی بات کو پھیر کر دوسری طرف لے جانا۔ یہ اِضْرَاب دو طرح کا ہوتا ہے ایک تو انکار کی غرض سے ہوتا ہے جیسے قرآن کریم میں ہے۔ وَ قَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَہٗ بَلْ عِبَادٌ مُّکْرَمُوْنَ (انبیاء: ۲۷) یعنی پہلی بات غلط ہے۔ حقیقت یہ ہے کہ جن کو خدا کا بیٹا کہتے ہیں وہ اللہ کے معزز بندے ہیں اور دوسری اقسام اضراب کی یہ ہے کہ ایک غرض سے دوسری غرض کی طرف مضمون کو پھیرنا مقصود ہوتا ہے۔ بَل سے پہلے جملہ کی تردید مدنظر نہیں ہوتی۔ جیسے قران کریم میں ہے قَدْ اَفْلَح مَنْ تَزَکّٰی وَ ذَکَرَ اسْمَ رَبِ
6
قَرْیَۃ سے مراد یوروشلم ہے جسے بخت نصر نے تباہ کر دیا تھا۔ وہ آدمی جو یوروشلم کے پاس سے گذرا حزقیل نبی تھا۔ اللہ تعالیٰ نے کشف کے ذریعہ سے ان پر ظاہر کیا کہ ایک سو سال تک یہ شہر دوبارہ آباد ہو جائے گا۔ (حزقیل کے کشف کے لئے دیکھیں پرانا عہدنامہ حزقیل باب۳۷)
a
23:15.
266
Important Word:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).
عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).
یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).
Commentary:
The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.
The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.
It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.
The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.
The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.
The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.
The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.
a
23:15.
322
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar, the King of Babylon in 599 B.C. Ezekiel, the Prophet, was among the Jews whom Nebuchadnezzar carried away into captivity to Babylon and who was made to pass by, and witness the ghastly sight of, the devastated town.
323
Ezekiel was naturally shocked at the sad sight and prayed to God in words full of extreme pathos as to when the ruined town would be restored to life. His prayer was heard and he was made to see a vision that the restoration prayed for would take place in a hundred years. The verse does not mean that Ezekiel remained actually dead for a hundred years. Only he saw a vision that he had died and had remained dead for a hundred years and then had come back to life. The Qur’an sometimes mentions scenes seen in a vision as having actually taken place without stating that they were witnessed in a vision or dream (12:5). The vision signified, and Ezekiel understood the significance, that the Children of Israel would remain in the state of captivity and complete national degradation for about a hundred years after which they would receive a new life and would come back to their sacred city. And it actually came to pass as Ezekiel had dreamt. Jerusalem was taken by Nebuchadnezzar in 599 B.C. (2 Kings 24: 10). Ezek
323A
The words are intended to express indefiniteness of time (18:20 & 23:114) and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. Yaum here does not mean a day of 24 hours but time absolutely (see 1:4). The words, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
323B
Bal is a particle of digression signifying (a) the cancellation of what precedes as in 21:27, or (b) transition from one object of discourse to another as in 87:17. Here bal has been used in the latter sense.
324
The clause, It is so but thou hast also remained in this state for a hundred years, points out that although in one sense Ezekiel had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day was also correct, for the actual time spent in seeing the vision was naturally very short.
325
To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and his ass. That his food and drink had not rotted and his ass was still alive showed that he had really tarried only for a day or part of it. The words, look at thy ass, also indicate that Ezekiel saw the vision while sleeping in the fields with his ass by his side, for while in captivity, the Israelites were made to work in the fields as farmers.
326
Ezekiel represented in his person the whole Jewish nation. His symbolic death for a hundred years represented their national degradation and sorrows in captivity, for that was the period after which they came to their own. This is how Ezekiel became a Sign. See also Ezekiel, chap. 37.
لِّلّٰہِ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ وَاِنۡ تُبۡدُوۡا مَا فِیۡۤ اَنۡفُسِکُمۡ اَوۡ تُخۡفُوۡہُ یُحَاسِبۡکُمۡ بِہِ اللّٰہُ ۖ فَیَغۡفِرُ لِمَنۡ یَّشَآءُ وَیُعَذِّبُ مَنۡ یَّشَآءُ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
21:48.
5:19, 41; 48:15.
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
21:48.
5:19, 41; 48:15.
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
21:48.
5:19, 41; 48:15.
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
a
21:48.
b
5:19, 41; 48:15.
214
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
215
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
1
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
a
21:48.
b
5:19, 41; 48:15.
291
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
b
21:48.
c
5:19, 41; 48:15.
356
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
357
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
قُلِ اللّٰہُمَّ مٰلِکَ الۡمُلۡکِ تُؤۡتِی الۡمُلۡکَ مَنۡ تَشَآءُ وَتَنۡزِعُ الۡمُلۡکَ مِمَّنۡ تَشَآءُ وَتُعِزُّ مَنۡ تَشَآءُ وَتُذِلُّ مَنۡ تَشَآءُ ۖ بِیَدِکَ الۡخَیۡرُ ۖ اِنَّکَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
2:285; 5:19, 41; 35:14; 40:17; 48:15.
2:285; 5:19, 41; 35:14; 40:17; 48:15.
See next verse for explanation of this verse.
2:285; 5:19, 41; 35:14; 40:17; 48:15.
See under next verse.
b
2:285; 5:19, 41; 35:14; 40:17; 48:15.
a
2:285; 5:19, 41; 35:14; 40:17; 48:15.
317A
See under next verse.
b
2:285; 5:19, 41; 35:14; 40:17; 48:15.
392
See next verse for explanation of this verse.
قُلۡ اِنۡ تُخۡفُوۡا مَا فِیۡ صُدُوۡرِکُمۡ اَوۡ تُبۡدُوۡہُ یَعۡلَمۡہُ اللّٰہُ ۗ وَیَعۡلَمُ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
27:75; 28:70.
علم کلام میں اللہ تعالیٰ کے علم کو دو طرح کا ظاہر کیا گیا ہے۔ ایک علم ازلی ہے جو کبھی نہیں بدلتا۔ اور ایک علم وقوعہ کا ہے یعنی جب کوئی بات واقع ہو جاتی ہے تو اسے یہ علم بھی ہو جاتا ہے کہ یہ بات ہو گئی ہے۔ اسی کی طرف اس آیت میں اشارہ ہے اور اس کا یہ مفہوم نہیں کہ پہلے اللہ تعالیٰ کو علم نہیں تھا لیکن بعد میں ان باتوں کا علم ہو گیا۔
27:75; 28:70.
27:75; 28:70.
Commentary:
This and the succeeding verse are addressed to the enemies of Islam. They are warned that all their open or secret machinations against Islam shall come to naught, for the obvious reason that the Almighty and the All-Knowing God had promised to protect it.
a
27:75; 28:70.
1
علم کلام میں اللہ تعالیٰ کے علم کو دو طرح کا ظاہر کیا گیا ہے۔ ایک علم ازلی ہے جو کبھی نہیں بدلتا۔ اور ایک علم وقوعہ کا ہے یعنی جب کوئی بات واقع ہو جاتی ہے تو اسے یہ علم بھی ہو جاتا ہے کہ یہ بات ہو گئی ہے۔ اسی کی طرف اس آیت میں اشارہ ہے اور اس کا یہ مفہوم نہیں کہ پہلے اللہ تعالیٰ کو علم نہیں تھا لیکن بعد میں ان باتوں کا علم ہو گیا۔
a
27:75; 28:70.
320
Commentary:
This and the succeeding verse are addressed to the enemies of Islam. They are warned that all their open or secret machinations against Islam shall come to naught, for the obvious reason that the Almighty and the All-Knowing God had promised to protect it.
b
27:75; 28:70.
اَوَلَمَّاۤ اَصٰبَتۡکُمۡ مُّصِیۡبَۃٌ قَدۡ اَصَبۡتُمۡ مِّثۡلَیۡہَا قُلۡتُمۡ اَنّٰی ہٰذَا ۖ قُلۡ ہُوَ مِنۡ عِنۡدِ اَنۡفُسِکُمۡ ۗ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
4:80.
4:80.
The words refer to the Battle of Badr, when 70 Meccans were killed and 70 taken prisoner. At Uhud, 70 Muslims were killed, none being taken prisoner. Thus the Muslims had already inflicted a double loss on the Meccans.
As for the real cause of man’s actions, both the good and evil ones are said to emanate from him, because he is their author, but as it is God Who, as the final Judge, brings about the results of those actions, whether good or bad, they can equally be said to proceed from Him (4:79). In this sense, both the good and evil results of man’s actions would be attributed to God.
4:80.
Commentary:
The words, and you had inflicted the double of that, refer to the Battle of Badr, when 70 Meccans were killed and 70 taken captive. At Uhud, 70 Muslims were killed, none being taken prisoner. Thus the Muslims had inflicted a double loss on the Meccans.
The fact that no Muslim was taken prisoner at Uhud demonstrates their high sense of honour. They preferred death to dishonour. They would die fighting rather than lay down their arms. Some of them were found killed on the battlefield with as many as eighty wounds on their bodies. How could such men allow themselves to be taken prisoner by the enemy? It is most significant that in all the different battles that were fought by Muslims till the time of ‘Uthman—and they were many and hundreds of thousands of men took part in them—the number of Muslim prisoners did not exceed a few hundred.
The expression, It is from your own selves, seems to contradict the succeeding verse where it is said, And that which befell you on the day when two parties met was by Allah’s command, and also 4:79, 80 where it is said: And if some good befalls them, they say, ‘this is from Allah’ and if evil befall them, they say, ‘this is from thee’. Say, All is from Allah. What has happened to these people that they come not near understanding anything? Whatever of good comes to thee is from Allah, and whatever of evil befalls thee is from thyself. On deeper reflection, however, no conflict or contradiction is found to exist for the different statements, apparently contradictory, have been made from different viewpoints. As for the real cause of man’s actions, both the good and evil actions are said to emanate from him, because he is their doer; but as it is God Who, as the final Judge, brings about the results of man’s actions, whether good or bad, they can equally be said to proceed from Him. In this sense, both the good and evil results of man’s actions would be attributed to God. Again, as God has created all things for our good and it is through their misuse that we suffer, therefore the evil that befalls us can legitimately be said to proceed from our ownselves. But when that evil is removed by the right use of the things provided by God and good results ensues, then that good must be attributed to God, for it is He Who had endowed things with the properties by the right use of which we benefit. In this sense, good results will be attributed to God and evil ones to man. Thus all the three assertions, though apparently contradicting one another, prove to be true.
b
4:80.
b
4:80.
448
Commentary:
The words, and you had inflicted the double of that, refer to the Battle of Badr, when 70 Meccans were killed and 70 taken captive. At Uhud, 70 Muslims were killed, none being taken prisoner. Thus the Muslims had inflicted a double loss on the Meccans.
The fact that no Muslim was taken prisoner at Uhud demonstrates their high sense of honour. They preferred death to dishonour. They would die fighting rather than lay down their arms. Some of them were found killed on the battlefield with as many as eighty wounds on their bodies. How could such men allow themselves to be taken prisoner by the enemy? It is most significant that in all the different battles that were fought by Muslims till the time of ‘Uthman—and they were many and hundreds of thousands of men took part in them—the number of Muslim prisoners did not exceed a few hundred.
The expression, It is from your own selves, seems to contradict the succeeding verse where it is said, And that which befell you on the day when two parties met was by Allah’s command, and also 4:79, 80 where it is said: And if some good befalls them, they say, ‘this is from Allah’ and if evil befall them, they say, ‘this is from thee’. Say, All is from Allah. What has happened to these people that they come not near understanding anything? Whatever of good comes to thee is from Allah, and whatever of evil befalls thee is from thyself. On deeper reflection, however, no conflict or contradiction is found to exist for the different statements, apparently contradictory, have been made from different viewpoints. As for the real cause of man’s actions, both the good and evil actions are said to emanate from him, because he is their doer; but as it is God Who, as the final Judge, brings about the results of man’s actions, whether good or bad, they can equally be said to proceed from Him. In this sense, both the good and evil results of man’s actions would be attributed to God. Again, as God has created all things for our good and it is through their misuse that we suffer, therefore the evil that befalls us can legitimately be said to proceed from our ownselves. But when that evil is removed by the right use of the things provided by God and good results ensues, then that good must be attributed to God, for it is He Who had endowed things with the properties by the right use of which we benefit. In this sense, good results will be attributed to God and evil ones to man. Thus all the three assertions, though apparently contradicting one another, prove to be true.
b
4:80.
521
The words refer to the Battle of Badr, when 70 Meccans were killed and 70 taken prisoner. At Uhud, 70 Muslims were killed, none being taken prisoner. Thus the Muslims had already inflicted a double loss on the Meccans.
522
As for the real cause of man’s actions, both the good and evil ones are said to emanate from him, because he is their author, but as it is God Who, as the final Judge, brings about the results of those actions, whether good or bad, they can equally be said to proceed from Him (4:79). In this sense, both the good and evil results of man’s actions would be attributed to God.
وَلِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
5:18-19, 121; 24:43; 42:50.
5:18-19, 121; 24:43; 42:50.
5:18-19, 121; 24:43; 42:50.
Commentary:
After having dealt, at some length, with the incidents connected with the Battle of Uhud and the hardships that the Muslims had to suffer as a result thereof, God comforts them with the declaration that their intervening sufferings are only a passing phase and the final victory will surely be theirs, because to God belongs the kingdom of the heavens and the earth and He has graciously decreed to bestow both spiritual and temporal blessing on Muslims.
c
5:18-19, 121; 24:43; 42:50.
a
5:18-19, 121; 24:43; 42:50.
472
Commentary:
After having dealt, at some length, with the incidents connected with the Battle of Uhud and the hardships that the Muslims had to suffer as a result thereof, God comforts them with the declaration that their intervening sufferings are only a passing phase and the final victory will surely be theirs, because to God belongs the kingdom of the heavens and the earth and He has graciously decreed to bestow both spiritual and temporal blessing on Muslims.
b
5:18-19, 121; 24:43; 42:50.
لَّقَدۡ کَفَرَ الَّذِیۡنَ قَالُوۡۤا اِنَّ اللّٰہَ ہُوَ الۡمَسِیۡحُ ابۡنُ مَرۡیَمَ ۚ قُلۡ فَمَنۡ یَّمۡلِکُ مِنَ اللّٰہِ شَیۡـًٔا اِنۡ اَرَادَ اَنۡ یُّہۡلِکَ الۡمَسِیۡحَ ابۡنَ مَرۡیَمَ وَاُمَّہٗ وَمَنۡ فِی الۡاَرۡضِ جَمِیۡعًا ۗ وَلِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا بَیۡنَہُمَا ۚ یَخۡلُقُ مَا یَشَآءُ ۚ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
5:73, 74.
See 3:190.
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
5:73, 74.
See 3:190.
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
3:190.
371
这里使用最强硬的语言, 为的要揭露和谴责伊撒是安拉的儿子这一荒谬的教义。同样地, 在19:89-92节经文中也用了强硬的语言。
1
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
2
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
a
5:73, 74.
b
See 3:190.
655
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
See 3:190.
728
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
یٰۤاَہۡلَ الۡکِتٰبِ قَدۡ جَآءَکُمۡ رَسُوۡلُنَا یُبَیِّنُ لَکُمۡ عَلٰی فَتۡرَۃٍ مِّنَ الرُّسُلِ اَنۡ تَقُوۡلُوۡا مَا جَآءَنَا مِنۡۢ بَشِیۡرٍ وَّلَا نَذِیۡرٍ ۖ فَقَدۡ جَآءَکُمۡ بَشِیۡرٌ وَّنَذِیۡرٌ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اس جگہ عبارت سے ’’نہ‘‘ نکالا گیا ہے اور چونکہ اسے ہم بریکٹ میں نہیں لا سکتے تھے اسے ظاہر کر دیا گیا ہے۔ عربی میں اَنْ کے ساتھ جو مصدر بنے عام طور پر اس جگہ ’’نہ‘‘ کا لفظ محذوف سمجھا جاتا ہے اور اس جگہ بھی اَنْ کا بنایا ہوا مصدر مذکور ہے اس لئے موقعہ کے مطابق ہم نے ’’نہ‘‘ محذوف نکالا ہے۔
5:16.
History is silent whether any Prophet had appeared in any country between the Holy Prophet and Jesus, at least not among the People of the Book. The world was, in fact, expecting and preparing for the advent of humanity’s greatest Deliverer. Some statements of doubtful authenticity (Kalbi) mention that Jesus was followed by some Prophets, Khalid bin Salam, being one of them. But the Holy Prophet himself is reported to have said that there was no Prophet between him and Jesus (Bukhari).
5:16.
Important Words:
فترة (interval) is the noun-infinitive from فتر. They say فترالشیء i.e. the thing remitted or became allayed or abated or still after vehemence; or it became gentle after violence. They say فترعن عمله i.e. he flagged or became remiss or languid in his work. فترالحر means, the heat abated or flagged after being intense and vehement. فترة means, languor or remissness; weakness or feebleness; an interval of time between two things; an interval of time between two Prophets during which there is a cessation of prophetic revelation (Aqrab & Lane).
Commentary:
As generally believed, no Prophet appeared among Jews and Christians after Jesus. According to some historians, however, three Prophets did appear after Jesus, and according to Kalbi, Jesus was followed by four Prophets, one of them, Khalid bin Salam, appearing in Arabia. It was with regard to Khalid bin Salam that the Holy Prophet is reported to have said, "He was a Prophet to whose message his people paid no heed" (Muhit). Whatever the truth, the Holy Prophet was preceded by a period of فترة or cessation of Prophethood, no Prophet of God having appeared immediately before him.
The expression, lest you say, there has come to us no bearer of glad tidings and no warner, points to the important truth that God never visits a people with punishment unless He first sends a Messenger to them (17:16), because if punishment overtakes men without the appearance of a Messenger, they can justifiably say that they are being punished without being told what their offence is and without being given the opportunity to repent and mend their ways. In the present age too the world has been visited with calamities of diverse kinds on an extraordinary scale. A Messenger, therefore, must have come. He has indeed come in the fulness of the time in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement.
a
5:16.
372
历史上没有说过, 是否在穆圣和伊撒之间在任何国家中出现过先知, 至少在有经的人中间没有出现过。这个世界其实是在期待并为人类最伟大的解救者的降临做准备。有些可靠性值得怀疑的报告 كَلْبِی (Kalbi) 说, 伊撒之后曾经有过几个圣人, 其中有哈利德·彬·萨拉目。但是, 据说穆圣曾经自己说过, 在他和伊撒之间并没有任何先知出现过。(«布哈理»)
1
اس جگہ عبارت سے ’’نہ‘‘ نکالا گیا ہے اور چونکہ اسے ہم بریکٹ میں نہیں لا سکتے تھے اسے ظاہر کر دیا گیا ہے۔ عربی میں اَنْ کے ساتھ جو مصدر بنے عام طور پر اس جگہ ’’نہ‘‘ کا لفظ محذوف سمجھا جاتا ہے اور اس جگہ بھی اَنْ کا بنایا ہوا مصدر مذکور ہے اس لئے موقعہ کے مطابق ہم نے ’’نہ‘‘ محذوف نکالا ہے۔
a
5:16.
657
Important Words:
فترة (interval) is the noun-infinitive from فتر. They say فترالشیء i.e. the thing remitted or became allayed or abated or still after vehemence; or it became gentle after violence. They say فترعن عمله i.e. he flagged or became remiss or languid in his work. فترالحر means, the heat abated or flagged after being intense and vehement. فترة means, languor or remissness; weakness or feebleness; an interval of time between two things; an interval of time between two Prophets during which there is a cessation of prophetic revelation (Aqrab & Lane).
Commentary:
As generally believed, no Prophet appeared among Jews and Christians after Jesus. According to some historians, however, three Prophets did appear after Jesus, and according to Kalbi, Jesus was followed by four Prophets, one of them, Khalid bin Salam, appearing in Arabia. It was with regard to Khalid bin Salam that the Holy Prophet is reported to have said, "He was a Prophet to whose message his people paid no heed" (Muhit). Whatever the truth, the Holy Prophet was preceded by a period of فترة or cessation of Prophethood, no Prophet of God having appeared immediately before him.
The expression, lest you say, there has come to us no bearer of glad tidings and no warner, points to the important truth that God never visits a people with punishment unless He first sends a Messenger to them (17:16), because if punishment overtakes men without the appearance of a Messenger, they can justifiably say that they are being punished without being told what their offence is and without being given the opportunity to repent and mend their ways. In the present age too the world has been visited with calamities of diverse kinds on an extraordinary scale. A Messenger, therefore, must have come. He has indeed come in the fulness of the time in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement.
c
5:16.
729
History is silent whether any Prophet had appeared in any country between the Holy Prophet and Jesus, at least not among the People of the Book. The world was, in fact, expecting and preparing for the advent of humanity’s greatest Deliverer. Some statements of doubtful authenticity (Kalbi) mention that Jesus was followed by some Prophets, Khalid bin Salam, being one of them. But the Holy Prophet himself is reported to have said that there was no Prophet between him and Jesus (Bukhari).
اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ لَہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ یُعَذِّبُ مَنۡ یَّشَآءُ وَیَغۡفِرُ لِمَنۡ یَّشَآءُ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
5:19; 48:15.
5:19; 48:15.
Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees.
5:19; 48:15.
Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).
b
5:19; 48:15.
b
5:19; 48:15.
672A
Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).
b
5:19; 48:15.
745
Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees.
وَاِنۡ یَّمۡسَسۡکَ اللّٰہُ بِضُرٍّ فَلَا کَاشِفَ لَہٗۤ اِلَّا ہُوَ ۖ وَاِنۡ یَّمۡسَسۡکَ بِخَیۡرٍ فَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
10:108.
10:108.
10:108.
Commentary:
It is his own actions that are the cause of all harm that befalls a man. The words, if Allah touch thee with affliction, therefore, do not mean that God is the cause of affliction. They are meant to convey the idea that God being the first cause of all things, everything that happens in the universe is in a way attributable to Him. The expression is also intended to hint that it is God alone Who can remove man’s afflictions.
Happiness indeed comes from God, Who is the real source of all good. This is why, when speaking of happiness coming to man, the Quran uses the expression, He has power to do all that He wills.
e
10:108.
a
10:108.
765
Commentary:
It is his own actions that are the cause of all harm that befalls a man. The words, if Allah touch thee with affliction, therefore, do not mean that God is the cause of affliction. They are meant to convey the idea that God being the first cause of all things, everything that happens in the universe is in a way attributable to Him. The expression is also intended to hint that it is God alone Who can remove man’s afflictions.
Happiness indeed comes from God, Who is the real source of all good. This is why, when speaking of happiness coming to man, the Quran uses the expression, He has power to do all that He wills.
b
10:108.
۞ وَاعۡلَمُوۡۤا اَنَّمَا غَنِمۡتُمۡ مِّنۡ شَیۡءٍ فَاَنَّ لِلّٰہِ خُمُسَہٗ وَلِلرَّسُوۡلِ وَلِذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَابۡنِ السَّبِیۡلِ اِنۡ کُنۡتُمۡ اٰمَنۡتُمۡ بِاللّٰہِ وَمَاۤ اَنۡزَلۡنَا عَلٰی عَبۡدِنَا یَوۡمَ الۡفُرۡقَانِ یَوۡمَ الۡتَقَی الۡجَمۡعَانِ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اس کا دوسرا ترجمہ ’’قرابت داروں کے لئے‘‘ بھی ہو سکتا ہے۔
3:14, 167.
8:70.
The verse relates to the division of the spoils (see also 8:2), one-fifth of which is to be placed at the disposal of the Imam or the Khalifah, as the case may be, to be divided as he deems fit among the five parties mentioned. The Holy Prophet’s share was spent for the benefit of the poor Muslims, he himself having lived a life of austere simplicity. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and need of the hour demand. Such was also the practice of the Holy Prophet and his four Rightly-Guided Successors. The remaining four-fifths were divided among the soldiers who were paid no salaries and generally had even to incur the expenses of wars themselves. This was an exigency measure adopted to meet the conditions then obtaining, as there was then no regular army and no State treasury. "The kindred" included all the descendants of Hashim and ‘Abdul- Muttalib who could
The Day of Badr.
8:70.
3:14,167.
Commentary:
This verse (see also 8:2) relates to the division of the spoils of war. One fifth of such property was to be set apart, and the remainder was to be divided among the soldiers (who received no pay). In pre-Islamic Arabia, the practice was that first of all the commander chose from the booty anything he liked. This was known as صفیة (safiyyah), i.e. the thing chosen. Of the remainder he took خمس (one-fifth) in addition to صفیة (the chosen thing). Islam abolished the practice of صفیة(safiyyah) and the fifth part also was not to go entirely to the commander, but was to be shared by others. In the lifetime of the Holy Prophet, the practice was that of the خمس i.e. the fifth part, the Prophet took only a portion, and divided the remainder among his kinsmen, the orphans, the poor and the wayfarers. By 'kinsmen' were meant the descendants of Hashim and ‘Abdul-Muttalib, the two near ancestors of the Holy Prophet. After the death of the Holy Prophet, the fifth part went to the Khalifah or Imam who was to divide it among himself, the kinsmen of the Holy Prophet, the orphans, the poor and the wayfarers. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and the need of the hour demand. Such was also the practice of the Holy Prophet and his four rightly-guided Successors.
The words, if you believe in Allah, are meant for the Imam, or the commanders, and serve as a reminder to them that they are not to appropriate the whole خمس (fifth portion) for themselves but should also give to other classes of men their due, as directed in the verse.
The words, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction, serve twofold purpose. Firstly, they are meant to show that the qualification implied in the words, if you believe, does not relate to the Holy Prophet. Secondly, they serve to remind Muslims that since God helped them against disbelievers at Badr, when all material factors were against them, they should trust in His help and accept all His commandments regarding the distribution of spoils, etc., willingly and cheerfully.
The Battle of Badr is called یوم الفرقان (Day of Distinction) because on that day God brought into being extraordinary circumstances to grant victory to His Prophet, and to make it clear which party was fighting in the cause of God and which in the cause of Satan. Thus, the words یوم الفرقان (Day of Distinction) are here intended to hint that when a Muslim commander or an Imam gains a victory over his enemies, he should bear in mind that it is due to God’s assistance, and, therefore, he should not hesitate to divide the booty in accordance with His command.
a
8:70.
b
3:14, 167.
1
اس کا دوسرا ترجمہ ’’قرابت داروں کے لئے‘‘ بھی ہو سکتا ہے۔
b
8:70.
c
3:14,167.
1130
Commentary:
This verse (see also 8:2) relates to the division of the spoils of war. One fifth of such property was to be set apart, and the remainder was to be divided among the soldiers (who received no pay). In pre-Islamic Arabia, the practice was that first of all the commander chose from the booty anything he liked. This was known as صفیة (safiyyah), i.e. the thing chosen. Of the remainder he took خمس (one-fifth) in addition to صفیة (the chosen thing). Islam abolished the practice of صفیة(safiyyah) and the fifth part also was not to go entirely to the commander, but was to be shared by others. In the lifetime of the Holy Prophet, the practice was that of the خمس i.e. the fifth part, the Prophet took only a portion, and divided the remainder among his kinsmen, the orphans, the poor and the wayfarers. By 'kinsmen' were meant the descendants of Hashim and ‘Abdul-Muttalib, the two near ancestors of the Holy Prophet. After the death of the Holy Prophet, the fifth part went to the Khalifah or Imam who was to divide it among himself, the kinsmen of the Holy Prophet, the orphans, the poor and the wayfarers. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and the need of the hour demand. Such was also the practice of the Holy Prophet and his four rightly-guided Successors.
The words, if you believe in Allah, are meant for the Imam, or the commanders, and serve as a reminder to them that they are not to appropriate the whole خمس (fifth portion) for themselves but should also give to other classes of men their due, as directed in the verse.
The words, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction, serve twofold purpose. Firstly, they are meant to show that the qualification implied in the words, if you believe, does not relate to the Holy Prophet. Secondly, they serve to remind Muslims that since God helped them against disbelievers at Badr, when all material factors were against them, they should trust in His help and accept all His commandments regarding the distribution of spoils, etc., willingly and cheerfully.
The Battle of Badr is called یوم الفرقان (Day of Distinction) because on that day God brought into being extraordinary circumstances to grant victory to His Prophet, and to make it clear which party was fighting in the cause of God and which in the cause of Satan. Thus, the words یوم الفرقان (Day of Distinction) are here intended to hint that when a Muslim commander or an Imam gains a victory over his enemies, he should bear in mind that it is due to God’s assistance, and, therefore, he should not hesitate to divide the booty in accordance with His command.
a
3:14, 167.
b
8:70.
1122
The verse relates to the division of the spoils (see also 8:2), one-fifth of which is to be placed at the disposal of the Imam or the Khalifah, as the case may be, to be divided as he deems fit among the five parties mentioned. The Holy Prophet’s share was spent for the benefit of the poor Muslims, he himself having lived a life of austere simplicity. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and need of the hour demand. Such was also the practice of the Holy Prophet and his four Rightly-Guided Successors. The remaining four-fifths were divided among the soldiers who were paid no salaries and generally had even to incur the expenses of wars themselves. This was an exigency measure adopted to meet the conditions then obtaining, as there was then no regular army and no State treasury. "The kindred" included all the descendants of Hashim and ‘Abdul- Muttalib who could
1123
The Day of Badr.
اِلَّا تَنۡفِرُوۡا یُعَذِّبۡکُمۡ عَذَابًا اَلِیۡمًا وَّیَسۡتَبۡدِلۡ قَوۡمًا غَیۡرَکُمۡ وَلَا تَضُرُّوۡہُ شَیۡـًٔا ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اِلَی اللّٰہِ مَرۡجِعُکُمۡ ۖ وَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
10:5.
10:5.
See10:5.
Commentary:
The expression, To Allah is your return, means that since you have finally to return to God and render your account to Him, there is no reason why you should not make preparation for that great meeting now. The words, He has power over all things, hint that since God has the power to give reward as well as to inflict punishment, there is no reason why you should not make yourselves deserving of His reward rather than of His punishment.
f
10:5.
a
See10:5.
1386
Commentary:
The expression, To Allah is your return, means that since you have finally to return to God and render your account to Him, there is no reason why you should not make preparation for that great meeting now. The words, He has power over all things, hint that since God has the power to give reward as well as to inflict punishment, there is no reason why you should not make yourselves deserving of His reward rather than of His punishment.
a
10:5.
وَاللّٰہُ خَلَقَکُمۡ ثُمَّ یَتَوَفّٰٮکُمۡ ۚ وَمِنۡکُمۡ مَّنۡ یُّرَدُّ اِلٰۤی اَرۡذَلِ الۡعُمُرِ لِکَیۡ لَا یَعۡلَمَ بَعۡدَ عِلۡمٍ شَیۡـًٔا ۚ اِنَّ اللّٰہَ عَلِیۡمٌ قَدِیۡرٌ
22:6.
22:6.
22:6.
Commentary:
In vv. 52-54, it was explained that the false gods of disbelievers were unable to devise a Law for the guidance of mankind, and in the immediately preceding verses it has been made clear that disbelievers too cannot make such a Law. The present verse, however, makes a more general statement and says that a perfect Law can only be framed by Him Who has full control over man’s birth, death and reasoning faculties, Who knows his needs and requirements and knows also how to satisfy them. God being Almighty and All-Knowing, all these things are subject to His control. He selects as His Messenger only him of whom He knows that his intellect would not suffer decline. History bears testimony to the fact that whereas there have been thousands of Prophets, there never was one whose reason or intellect ever declined or was impaired. This fact clearly shows that God Who had sent these Messengers had full control over their mental powers. Hence the Almighty and the All-Knowing God alone can send down revelation embodying principles and teaching which can lead man to the realization of the noble and grand purpose of his life.
Nations, like individuals, are subject to the law of decline and death. After attaining to the highest stages of knowledge they begin to show signs of senility and decay or relapse into ignorance. When one nation suffers intellectual or moral death, God makes another nation take its place and gives it a new Prophet and a new Law. The use of the Divine attributes of "All-Knowing" and "Powerful" at the end of the verse suggests that the function of giving true guidance properly belongs to Him Whose knowledge and powers never suffer decline or impairment.
c
22:6.
a
22:6.
1871
Commentary:
In vv. 52-54, it was explained that the false gods of disbelievers were unable to devise a Law for the guidance of mankind, and in the immediately preceding verses it has been made clear that disbelievers too cannot make such a Law. The present verse, however, makes a more general statement and says that a perfect Law can only be framed by Him Who has full control over man’s birth, death and reasoning faculties, Who knows his needs and requirements and knows also how to satisfy them. God being Almighty and All-Knowing, all these things are subject to His control. He selects as His Messenger only him of whom He knows that his intellect would not suffer decline. History bears testimony to the fact that whereas there have been thousands of Prophets, there never was one whose reason or intellect ever declined or was impaired. This fact clearly shows that God Who had sent these Messengers had full control over their mental powers. Hence the Almighty and the All-Knowing God alone can send down revelation embodying principles and teaching which can lead man to the realization of the noble and grand purpose of his life.
Nations, like individuals, are subject to the law of decline and death. After attaining to the highest stages of knowledge they begin to show signs of senility and decay or relapse into ignorance. When one nation suffers intellectual or moral death, God makes another nation take its place and gives it a new Prophet and a new Law. The use of the Divine attributes of "All-Knowing" and "Powerful" at the end of the verse suggests that the function of giving true guidance properly belongs to Him Whose knowledge and powers never suffer decline or impairment.
a
22:6.
وَلِلّٰہِ غَیۡبُ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ وَمَاۤ اَمۡرُ السَّاعَۃِ اِلَّا کَلَمۡحِ الۡبَصَرِ اَوۡ ہُوَ اَقۡرَبُ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
7:188; 54:51.
11:124; 18:27; 35:39.
"The unseen," i.e. the eventual defeat and discomfiture of disbelief and the victory of Islam.
11:124; 18:27; 35:39.
7:188; 54:51.
Commentary:
The verse purports to say that as disbelievers have stood in the way of the Holy Prophet whom God has chosen for the bestowal of His favours, they will be visited with sudden and terrible punishment. This prophecy will certainly be fulfilled because it has been made by God Who has power over all things.
It is interesting to note how the verse anticipates future critics of Islam who say that the unprecedented success which attended the Holy Prophet and Muslims was due only to natural causes. The verse forestalls this objection by saying that it is God, the Almighty and Knower of all secrets, Who is speaking of the imminent destruction of disbelievers. The fulfilment of this prophecy will not be a chance occurrence but one that will be brought about by the Almighty God. This prophecy was made towards the end of the Prophet’s stay in Mecca. And it is well-known that shortly after the power of the idolatrous Arabs was broken, it was followed by the overthrow of the Persian and Roman Empires, the two great military powers of the time. All this was foretold at a time when the Prophet and his followers were being persecuted in Mecca. Who can say that all this was only the inevitable result of natural causes and was not due to a special decree of the All-Powerful God?
The words, the twinkling of an eye, mean, "within a short time". The prophecy implied in the words, "the matter of the Promised Hour," met its remarkable fulfilment in the Battle of Badr and finally in the conquest of Mecca.
b
11:124; 18:27; 35:39.
c
7:188; 54:51.
683
“未看见” 即不信的人最后的失败和击溃以及伊斯兰教的胜利。
a
11:124; 18:27; 35:39.
b
7:188; 54:51.
1878
Commentary:
The verse purports to say that as disbelievers have stood in the way of the Holy Prophet whom God has chosen for the bestowal of His favours, they will be visited with sudden and terrible punishment. This prophecy will certainly be fulfilled because it has been made by God Who has power over all things.
It is interesting to note how the verse anticipates future critics of Islam who say that the unprecedented success which attended the Holy Prophet and Muslims was due only to natural causes. The verse forestalls this objection by saying that it is God, the Almighty and Knower of all secrets, Who is speaking of the imminent destruction of disbelievers. The fulfilment of this prophecy will not be a chance occurrence but one that will be brought about by the Almighty God. This prophecy was made towards the end of the Prophet’s stay in Mecca. And it is well-known that shortly after the power of the idolatrous Arabs was broken, it was followed by the overthrow of the Persian and Roman Empires, the two great military powers of the time. All this was foretold at a time when the Prophet and his followers were being persecuted in Mecca. Who can say that all this was only the inevitable result of natural causes and was not due to a special decree of the All-Powerful God?
The words, the twinkling of an eye, mean, "within a short time". The prophecy implied in the words, "the matter of the Promised Hour," met its remarkable fulfilment in the Battle of Badr and finally in the conquest of Mecca.
a
7:188; 54:51.
b
11:124; 18:27; 35:39.
1565
"The unseen," i.e. the eventual defeat and discomfiture of disbelief and the victory of Islam.
ذٰلِکَ بِاَنَّ اللّٰہَ ہُوَ الۡحَقُّ وَاَنَّہٗ یُحۡیِ الۡمَوۡتٰی وَاَنَّہٗ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.
d
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
a
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2442
Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.
c
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
وَاللّٰہُ خَلَقَ کُلَّ دَآبَّۃٍ مِّنۡ مَّآءٍ ۖ فَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی بَطۡنِہٖ وَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی رِجۡلَیۡنِ وَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰۤی اَرۡبَعٍ ۚ یَخۡلُقُ اللّٰہُ مَا یَشَآءُ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
25:55.
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
25:55.
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
912
这节经文描写精神旅行去目的地的方式及其性质。有些人的进步是极其缓慢的。他们是爬着去目的地的。另外一些人像两足动物那样前进得快些, 还有些人像四条腿的动物进步得更快些。这里暗示的是速度而不是行动的方法。四条腿的动物, 一般说来, 比两足的或爬行的动物运动要快些。精神旅行者的情况也是一样。
a
25:55.
2626
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
2054
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ بَدَاَ الۡخَلۡقَ ۚ ثُمَّ اللّٰہُ یُنۡشِئُ النَّشۡاَۃَ الۡاٰخِرَۃَ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اس جگہ آخرت کا ذکر نہیں بلکہ اس دنیا کا ذکر ہے اور اس دنیا میں مردے زندہ ہو کر نہیں آتے۔ پس یہ آیت ایک واضح ثبوت ہے اس بات کا کہ پیدائش اول سے مراد قوموں کو تمکنت بخشنا اور پیدائش ثانی سے مراد غالب قوموں کے زوال کے بعد پھر دوبارہ ان میں بیداری پیدا کرنا ہے۔ اس کے یہ معنے نہیں کہ اُخروی زندگی ہے ہی نہیں۔ بلکہ ہمارا یہ مطلب ہے کہ اس آیت میں اس دنیا میں قوموں کے اتار چڑھاؤ کا ذکر ہے جیسا کہ سِیْرُوْا فِی الْاَرْضِ کے الفاظ سے اور ان الفاظ سے ظاہر ہے کہ دنیا پر غور کرو کہ کس طرح اللہ تعالیٰ نے پہلی دفعہ پیدائش کا کام شروع کیا۔ اور مرنے کے بعد پھر دوبارہ زندگی دینی شروع
10:5; 30:28.
The expression has been used at several places in the Qur’an (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere it has been followed by a sentence which points to the destruction of one people and the creation of another in their place. The verse does not refer to the Resurrection after death, but only to the phenomenon of the rise and fall of nations.
10:5; 30:28.
Commentary:
The theme of the preceding verse has further been developed in this verse and the disbelievers are told just to have a glance over the histories of the nations that lived in the past and see that when God intended to create a new order and a new nation, He raised a new Prophet, and when his people rejected him they were destroyed and another people took their place. The Holy Prophet’s rejecters are thus warned that if they did not take a lesson from the fate of the rejecters of former Prophets they will also come to history of all religions that rejection of the Divine Message always has landed the disbelievers into ruin.
The expressions سیروا فی الارض (travel in the land) and أولم یسیروا فی الارض (have they not travelled in the land) have been used at several places in the Quran (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere they have been followed by a sentence which points to the terrible fate which the rejecters of the Divine Message had met. This shows that in the present case also where this expression has been followed by the words "then see how He originated the creation, then will Allah create the latter creation," it points to the destruction of one people and the creation of another in their place. Thus the verse does not refer to the Resurrection after death. It only draws attention to the phenomenon of the rise and decline of nations and their rise after their decline.
d
10:5; 30:28.
973
这一用语被使用在 «古兰经» 中好几处 (6:12; 12:110; 30:10; 35:45; 40:83) 而且几乎每处之后都有一句指出创造另一个民族来代替一个毁灭了的民族。这节经文并没有谈及死后复生, 只谈了民族兴衰的现象。
2
اس جگہ آخرت کا ذکر نہیں بلکہ اس دنیا کا ذکر ہے اور اس دنیا میں مردے زندہ ہو کر نہیں آتے۔ پس یہ آیت ایک واضح ثبوت ہے اس بات کا کہ پیدائش اول سے مراد قوموں کو تمکنت بخشنا اور پیدائش ثانی سے مراد غالب قوموں کے زوال کے بعد پھر دوبارہ ان میں بیداری پیدا کرنا ہے۔ اس کے یہ معنے نہیں کہ اُخروی زندگی ہے ہی نہیں۔ بلکہ ہمارا یہ مطلب ہے کہ اس آیت میں اس دنیا میں قوموں کے اتار چڑھاؤ کا ذکر ہے جیسا کہ سِیْرُوْا فِی الْاَرْضِ کے الفاظ سے اور ان الفاظ سے ظاہر ہے کہ دنیا پر غور کرو کہ کس طرح اللہ تعالیٰ نے پہلی دفعہ پیدائش کا کام شروع کیا۔ اور مرنے کے بعد پھر دوبارہ زندگی دینی شروع
a
10:5; 30:28.
2955
Commentary:
The theme of the preceding verse has further been developed in this verse and the disbelievers are told just to have a glance over the histories of the nations that lived in the past and see that when God intended to create a new order and a new nation, He raised a new Prophet, and when his people rejected him they were destroyed and another people took their place. The Holy Prophet’s rejecters are thus warned that if they did not take a lesson from the fate of the rejecters of former Prophets they will also come to history of all religions that rejection of the Divine Message always has landed the disbelievers into ruin.
The expressions سیروا فی الارض (travel in the land) and أولم یسیروا فی الارض (have they not travelled in the land) have been used at several places in the Quran (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere they have been followed by a sentence which points to the terrible fate which the rejecters of the Divine Message had met. This shows that in the present case also where this expression has been followed by the words "then see how He originated the creation, then will Allah create the latter creation," it points to the destruction of one people and the creation of another in their place. Thus the verse does not refer to the Resurrection after death. It only draws attention to the phenomenon of the rise and decline of nations and their rise after their decline.
a
10:5; 30:28.
2245
The expression has been used at several places in the Qur’an (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere it has been followed by a sentence which points to the destruction of one people and the creation of another in their place. The verse does not refer to the Resurrection after death, but only to the phenomenon of the rise and fall of nations.
فَانۡظُرۡ اِلٰۤی اٰثٰرِ رَحۡمَتِ اللّٰہِ کَیۡفَ یُحۡیِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَاۤ ۚ اِنَّ ذٰلِکَ لَمُحۡیِ الۡمَوۡتٰی ۖ وَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
16:66; 22:6; 39:22; 45:6.
16:66; 22:6; 39:22; 45:6.
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
16:66; 22:6; 35:28; 39:22; 45:6.
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
d
16:66; 22:6; 39:22; 45:6.
a
16:66; 22:6; 35:28; 39:22; 45:6.
3026
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
a
16:66; 22:6; 39:22; 45:6.
2293
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
اَلۡحَمۡدُ لِلّٰہِ فَاطِرِ السَّمٰوٰتِ وَالۡاَرۡضِ جَاعِلِ الۡمَلٰٓئِکَۃِ رُسُلًا اُولِیۡۤ اَجۡنِحَۃٍ مَّثۡنٰی وَثُلٰثَ وَرُبٰعَ ۚ یَزِیۡدُ فِی الۡخَلۡقِ مَا یَشَآءُ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
6:15; 12:102; 14:11; 42:12.
چونکہ زمین و آسمان پہلے سے پیدا شدہ ہیں۔ دوسرے فَاطِر کے معنے بالکل نئی پیدائش کے ہیں۔ اس لئے دو پیدائشوں کے مقابلہ اور فَاطِر کے لفظ کو مدنظر رکھتے ہوئے ترجمہ میں ’’نئے نظام کے مطابق‘‘ کے الفاظ بڑھا دئیے گئے ہیں۔
اس جگہ رسول کریم صلی اللہ علیہ وسلم کی وحی کی برتری بتائی ہے کہ اب اس رسول پر ایسے فرشتے نازل ہوں گے جو خداتعالیٰ کی کئی کئی صفات کے حامل ہوں گے۔ دو دو صفات کے تین تین کے اور چار چار کے۔ مگر ان پر ہی بس نہیں۔ خداتعالیٰ چاہے گا تو قرآنی وحی لانے والے فرشتوں کے پروں یعنی صفاتِ الٰہیہ کو جس کے وہ ظاہر کرنے والے ہوں گے‘ بڑھا دے گا۔
6:15; 12:102; 14:11; 42:12.
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
6:15; 12:102; 14:11; 42:12.
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
b
6:15; 12:102; 14:11; 42:12.
1
چونکہ زمین و آسمان پہلے سے پیدا شدہ ہیں۔ دوسرے فَاطِر کے معنے بالکل نئی پیدائش کے ہیں۔ اس لئے دو پیدائشوں کے مقابلہ اور فَاطِر کے لفظ کو مدنظر رکھتے ہوئے ترجمہ میں ’’نئے نظام کے مطابق‘‘ کے الفاظ بڑھا دئیے گئے ہیں۔
2
اس جگہ رسول کریم صلی اللہ علیہ وسلم کی وحی کی برتری بتائی ہے کہ اب اس رسول پر ایسے فرشتے نازل ہوں گے جو خداتعالیٰ کی کئی کئی صفات کے حامل ہوں گے۔ دو دو صفات کے تین تین کے اور چار چار کے۔ مگر ان پر ہی بس نہیں۔ خداتعالیٰ چاہے گا تو قرآنی وحی لانے والے فرشتوں کے پروں یعنی صفاتِ الٰہیہ کو جس کے وہ ظاہر کرنے والے ہوں گے‘ بڑھا دے گا۔
b
6:15; 12:102; 14:11; 42:12.
3177
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
b
6:15; 12:102; 14:11; 42:12.
2407
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
وَمِنۡ اٰیٰتِہٖۤ اَنَّکَ تَرَی الۡاَرۡضَ خٰشِعَۃً فَاِذَاۤ اَنۡزَلۡنَا عَلَیۡہَا الۡمَآءَ اہۡتَزَّتۡ وَرَبَتۡ ۚ اِنَّ الَّذِیۡۤ اَحۡیَاہَا لَمُحۡیِ الۡمَوۡتٰۤی ۚ اِنَّہٗ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
22:6; 30:51; 35:28.
قرآن کریم میں اور دوسری زبانوں میں کبھی کبھی تَقْلِیْبِ نسبت بھی استعمال کی جاتی ہے۔ مثلاً کہتے ہیں پرنالہ چلتا ہے‘ حالانکہ پرنالہ کبھی نہیں چلتا بلکہ پانی چلتا ہے اسی طرح کہتے ہیں سورج زمین کے گرد چکر کھا رہا ہے حالانکہ ادنیٰ غور سے بھی معلوم ہو سکتا ہے کہ سورج زمین کے گرد چکر نہیں کھا رہا بلکہ زمین سورج کے گرد چکر کھا رہی ہے یا اسی طرح تیز گاڑی میں بیٹھے ہوئے سڑک پر درخت ہوں تو انسان سمجھتا ہے کہ درخت بھاگے جا رہے ہیں‘ حالانکہ درخت نہیں بھاگ رہے ہوتے بلکہ گاڑی بھاگ رہی ہوتی ہے۔ اسی طرح یہاں بھی تقلیبِ نسبت سے کام لیا گیا ہے یعنی اِھْتَزَّتْ وَ رَبَتْ کہ
22:6; 30:51; 35:28.
22:6; 30:51; 35:28; 45:6.
Important Words:
خاشعة (withered) is the feminine of خاشع which is active participle from خشع which means, he was or became humble or submissive. خشعت الشمس means, the sun was about to set or it became eclipsed. خشع الورق means, the leaves withered. خشعت الارض means, the earth became dried up, not having been rained upon (Lane & Aqrab).
For اھتزت and ربت see 22:6.
Commentary:
The verse after pointing to a well-known law of nature that when earth becomes dry and parched for lack of rain, God sends down water and it begins to bloom and blossom, draws attention to the fact that as the world had become morally and spiritually parched for want of spiritual rain, God revealed the Quran to give it a new life. See also 22:6.
c
22:6; 30:51; 35:28.
1
قرآن کریم میں اور دوسری زبانوں میں کبھی کبھی تَقْلِیْبِ نسبت بھی استعمال کی جاتی ہے۔ مثلاً کہتے ہیں پرنالہ چلتا ہے‘ حالانکہ پرنالہ کبھی نہیں چلتا بلکہ پانی چلتا ہے اسی طرح کہتے ہیں سورج زمین کے گرد چکر کھا رہا ہے حالانکہ ادنیٰ غور سے بھی معلوم ہو سکتا ہے کہ سورج زمین کے گرد چکر نہیں کھا رہا بلکہ زمین سورج کے گرد چکر کھا رہی ہے یا اسی طرح تیز گاڑی میں بیٹھے ہوئے سڑک پر درخت ہوں تو انسان سمجھتا ہے کہ درخت بھاگے جا رہے ہیں‘ حالانکہ درخت نہیں بھاگ رہے ہوتے بلکہ گاڑی بھاگ رہی ہوتی ہے۔ اسی طرح یہاں بھی تقلیبِ نسبت سے کام لیا گیا ہے یعنی اِھْتَزَّتْ وَ رَبَتْ کہ
b
22:6; 30:51; 35:28; 45:6.
3589
Important Words:
خاشعة (withered) is the feminine of خاشع which is active participle from خشع which means, he was or became humble or submissive. خشعت الشمس means, the sun was about to set or it became eclipsed. خشع الورق means, the leaves withered. خشعت الارض means, the earth became dried up, not having been rained upon (Lane & Aqrab).
For اھتزت and ربت see 22:6.
Commentary:
The verse after pointing to a well-known law of nature that when earth becomes dry and parched for lack of rain, God sends down water and it begins to bloom and blossom, draws attention to the fact that as the world had become morally and spiritually parched for want of spiritual rain, God revealed the Quran to give it a new life. See also 22:6.
b
22:6; 30:51; 35:28.
اَمِ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ ۖ فَاللّٰہُ ہُوَ الۡوَلِیُّ وَہُوَ یُحۡیِ الۡمَوۡتٰی وَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
13:17; 39:44.
13:17; 39:44.
13:17; 39:44.
e
13:17; 39:44.
b
13:17; 39:44.
e
13:17; 39:44.
وَمِنۡ اٰیٰتِہٖ خَلۡقُ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا بَثَّ فِیۡہِمَا مِنۡ دَآبَّۃٍ ۚ وَہُوَ عَلٰی جَمۡعِہِمۡ اِذَا یَشَآءُ قَدِیۡرٌ
30:23.
这节经文包含着 «古兰经» 神圣来源的一个独特证明。没有一个人--------更别谈不识字的沙漠之子--------能在1400年天文学这门科学还处于幼稚时期时, 说, 天体中除了我们的行星之外还存在其他形式的生命。这一个伟大且惊人的科学真理仅留给 «古兰经» 来启示, 本节所谈到的这一经中 “创造天地和散布在两者之间一切活的受造之物”, 一段文字即是如此表示。至于 “他是有力量把他们集合在一起的,” 一般可以指或许有那么一天, 地球和天体上的生物有可能生活在一起。最近考古学调查表明, Dropas 即天外来客在12000年之前就来到这个地球上了 (巴基斯坦时报13.8.67)。
جمع کرنے کے معنے عام طور پر قیامت کے ہوتے ہیں لیکن اس جگہ دَآبَّۃ کا لفظ ہے جس سے یہ شبہ پیدا ہو سکتا ہے کہ کیا جانوروں کابھی حشر ہوگا۔ سو اس کا پہلا جواب تو یہ ہے کہ دَآبَّۃ کا لفظ قرآن کریم میں انسانوں کے لئے بولا گیا ہے۔ اور دوسرا جواب یہ ہے کہ رسول کریم صلی اللہ علیہ وسلم نے فرمایا ہے کہ قیامت کے دن جانوروں کا بھی حساب ہوگا۔ چنانچہ آپ نے فرمایا کہ میں دیکھ رہا ہوں کہ قیامت کے دن ایک بکری دوسری بکری کو سینگ مار رہی ہے اس لئے کہ اسے دوسری بکری نے دنیا میں سینگ مارا تھا۔ پس دونوں صورتوں میں اس آیت کے معنے درست ہیں۔ (ترمذی۔ ابواب صفۃ القیامۃ۔ باب ما جاء فی شاٴ
30:23.
The verse embodies a unique testimony to the Divine origin of the Qur’an. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Qur’an to disclose this great and marvellous scientific truth as the words of this verse, of whatever living creatures He has spread forth in both, show. The reference in the words, He has the power to gather them together may be to the possibility of the creatures living on earth and in the heavenly bodies becoming united in some future time. Recent archaeological investigations have revealed that "Dropas" or visitors from the heaven came down upon this earth 12,000 years ago' (The Pakistan Times, dated 13-8-1967).
30:23.
Commentary:
The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.
d
30:23.
1206
这节经文包含着 «古兰经» 神圣来源的一个独特证明。没有一个人--------更别谈不识字的沙漠之子--------能在1400年天文学这门科学还处于幼稚时期时, 说, 天体中除了我们的行星之外还存在其他形式的生命。这一个伟大且惊人的科学真理仅留给 «古兰经» 来启示, 本节所谈到的这一经中 “创造天地和散布在两者之间一切活的受造之物”, 一段文字即是如此表示。至于 “他是有力量把他们集合在一起的,” 一般可以指或许有那么一天, 地球和天体上的生物有可能生活在一起。最近考古学调查表明, Dropas 即天外来客在12000年之前就来到这个地球上了 (巴基斯坦时报13.8.67)。
1
جمع کرنے کے معنے عام طور پر قیامت کے ہوتے ہیں لیکن اس جگہ دَآبَّۃ کا لفظ ہے جس سے یہ شبہ پیدا ہو سکتا ہے کہ کیا جانوروں کابھی حشر ہوگا۔ سو اس کا پہلا جواب تو یہ ہے کہ دَآبَّۃ کا لفظ قرآن کریم میں انسانوں کے لئے بولا گیا ہے۔ اور دوسرا جواب یہ ہے کہ رسول کریم صلی اللہ علیہ وسلم نے فرمایا ہے کہ قیامت کے دن جانوروں کا بھی حساب ہوگا۔ چنانچہ آپ نے فرمایا کہ میں دیکھ رہا ہوں کہ قیامت کے دن ایک بکری دوسری بکری کو سینگ مار رہی ہے اس لئے کہ اسے دوسری بکری نے دنیا میں سینگ مارا تھا۔ پس دونوں صورتوں میں اس آیت کے معنے درست ہیں۔ (ترمذی۔ ابواب صفۃ القیامۃ۔ باب ما جاء فی شاٴ
c
30:23.
3622
Commentary:
The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.
c
30:23.
2656
The verse embodies a unique testimony to the Divine origin of the Qur’an. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Qur’an to disclose this great and marvellous scientific truth as the words of this verse, of whatever living creatures He has spread forth in both, show. The reference in the words, He has the power to gather them together may be to the possibility of the creatures living on earth and in the heavenly bodies becoming united in some future time. Recent archaeological investigations have revealed that "Dropas" or visitors from the heaven came down upon this earth 12,000 years ago' (The Pakistan Times, dated 13-8-1967).
اَوۡ یُزَوِّجُہُمۡ ذُکۡرَانًا وَّاِنٰثًا ۖ وَّیَجۡعَلُ مَنۡ یَّشَآءُ عَقِیۡمًا ۚ اِنَّہٗ عَلِیۡمٌ قَدِیۡرٌ
这一节和上一节经文中, 不信者受到了警告, 安拉命令伊斯兰教信者要繁衍并成倍增长, 而不信者要减少、不育--------他们的子孙加入伊斯兰的羊栏。
In this and the preceding verse the disbelievers have been warned that God has decreed that whereas the followers of Islam will increase and multiply, they will decrease and become barren—their children joining the fold of Islam.
Commentary:
In this and the previous verse the disbelievers are warned that God has decreed that whereas the followers of Islam will increase and multiply, the disbelievers will decrease and become barren—their children joining the fold of Islam.
1214
这一节和上一节经文中, 不信者受到了警告, 安拉命令伊斯兰教信者要繁衍并成倍增长, 而不信者要减少、不育--------他们的子孙加入伊斯兰的羊栏。
3636
Commentary:
In this and the previous verse the disbelievers are warned that God has decreed that whereas the followers of Islam will increase and multiply, the disbelievers will decrease and become barren—their children joining the fold of Islam.
2664
In this and the preceding verse the disbelievers have been warned that God has decreed that whereas the followers of Islam will increase and multiply, they will decrease and become barren—their children joining the fold of Islam.
اَوَلَمۡ یَرَوۡا اَنَّ اللّٰہَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ وَلَمۡ یَعۡیَ بِخَلۡقِہِنَّ بِقٰدِرٍ عَلٰۤی اَنۡ یُّحۡیِۦَ الۡمَوۡتٰی ۚ بَلٰۤی اِنَّہٗ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
17:100; 36:82; 86:9.
17:100; 36:82; 86:9.
The process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
17:100; 36:82; 86:9.
Important Words:
لم یعی (was not wearied). عی بأمرہ means, he lacked power, strength or ability for, or was unable to perform or execute, his affair thoroughly. أعیا means, he was or became disabled or incapacitated; he was or became fatigued, tired, wearied. اعیاء is weakness and fatigue which is the result of doing a thing (Lane & Aqrab).
Commentary:
The verse means to say that the process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
a
17:100; 36:82; 86:9.
a
17:100; 36:82; 86:9.
3787
Important Words:
لم یعی (was not wearied). عی بأمرہ means, he lacked power, strength or ability for, or was unable to perform or execute, his affair thoroughly. أعیا means, he was or became disabled or incapacitated; he was or became fatigued, tired, wearied. اعیاء is weakness and fatigue which is the result of doing a thing (Lane & Aqrab).
Commentary:
The verse means to say that the process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
b
17:100; 36:82; 86:9.
2735
The process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
لَہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ یُحۡیٖ وَیُمِیۡتُ ۖ وَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
3:157; 7:159; 44:9.
3:157; 7:159; 44:9.
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
a
3:157; 7:159; 44:9.
4147
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
2982
The process of construction and destruction is in operation simultaneously every moment in everything in the universe.
وَمَاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡہُمۡ فَمَاۤ اَوۡجَفۡتُمۡ عَلَیۡہِ مِنۡ خَیۡلٍ وَّلَا رِکَابٍ وَّلٰکِنَّ اللّٰہَ یُسَلِّطُ رُسُلَہٗ عَلٰی مَنۡ یَّشَآءُ ۚ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
یہ واقعہ بھی بنو نُضَیْر کا ہے جنہوں نے پہلے رسول کریم صلی اللہ علیہ وسلم سے غدّاری کی مگر جب جنگ ہوئی تو ڈر گئے اور اس شرط پر صُلح کی کہ مدینہ چھوڑ کر بھاگ جائیں گے (فتح البیان جلد۹ ص۲۶۴)
Important Words:
أفاء (given as spoils) is transitive verb from فاء which means, he returned, particularly he returned to a good state or condition. أفاته means, I made it to return. فییء means, afternoon shade; spoil or booty, so called because it returns from one party without difficulty; such of the possessions of disbelievers as accrue to Muslims without war or such as are obtained from them after laying down of arms. Loosely, the three words نفل and غنیمة and فییء are used synonymously. But whereas according to some غنیمة signifies, what is obtained from disbelievers by force during war, فییء signifies, what is obtained from them after laying down of arms or what God has given to Muslims of the goods of disbelievers such as poll-tax and that for which peace has been made with them or which they acquire without difficulty. According to some authorities غنیمة is more general in signification than نفل, and فییء is more so than غنیمة. According to the lawyers everything that may be lawfully taken of the property and goods of disbelievers is فییء. Thus غنیمة is that which is acquired with or without difficulty or labour, before or after the victory and نفل is that which is had before the division of غنیمة or which is acquired without fighting, and it differs from فییء in this respect that whereas فییء is applied to the spoil from the disbelievers after they have made preparation for war against Muslims, this condition does not apply to نفل (Lane & Aqrab).
رکاب (camels) is derived from رکب. They say رکب الدابة او علی الدابة i.e. he rode upon the beast. رکاب means camels used for riding. It has no proper singular; the word used for singular is راحلة. رکاب السحاب means, the winds (Lane & Aqrab).
Commentary:
The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. See next verse also.
2
یہ واقعہ بھی بنو نُضَیْر کا ہے جنہوں نے پہلے رسول کریم صلی اللہ علیہ وسلم سے غدّاری کی مگر جب جنگ ہوئی تو ڈر گئے اور اس شرط پر صُلح کی کہ مدینہ چھوڑ کر بھاگ جائیں گے (فتح البیان جلد۹ ص۲۶۴)
4193
Important Words:
أفاء (given as spoils) is transitive verb from فاء which means, he returned, particularly he returned to a good state or condition. أفاته means, I made it to return. فییء means, afternoon shade; spoil or booty, so called because it returns from one party without difficulty; such of the possessions of disbelievers as accrue to Muslims without war or such as are obtained from them after laying down of arms. Loosely, the three words نفل and غنیمة and فییء are used synonymously. But whereas according to some غنیمة signifies, what is obtained from disbelievers by force during war, فییء signifies, what is obtained from them after laying down of arms or what God has given to Muslims of the goods of disbelievers such as poll-tax and that for which peace has been made with them or which they acquire without difficulty. According to some authorities غنیمة is more general in signification than نفل, and فییء is more so than غنیمة. According to the lawyers everything that may be lawfully taken of the property and goods of disbelievers is فییء. Thus غنیمة is that which is acquired with or without difficulty or labour, before or after the victory and نفل is that which is had before the division of غنیمة or which is acquired without fighting, and it differs from فییء in this respect that whereas فییء is applied to the spoil from the disbelievers after they have made preparation for war against Muslims, this condition does not apply to نفل (Lane & Aqrab).
رکاب (camels) is derived from رکب. They say رکب الدابة او علی الدابة i.e. he rode upon the beast. رکاب means camels used for riding. It has no proper singular; the word used for singular is راحلة. رکاب السحاب means, the winds (Lane & Aqrab).
Commentary:
The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. See next verse also.
۞ عَسَی اللّٰہُ اَنۡ یَّجۡعَلَ بَیۡنَکُمۡ وَبَیۡنَ الَّذِیۡنَ عَادَیۡتُمۡ مِّنۡہُمۡ مَّوَدَّۃً ۚ وَاللّٰہُ قَدِیۡرٌ ۚ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
这节经文含有一个预言。穆圣的伙伴们得知, 虽然他们应该抛弃那些原为自己信仰的敌人一切友好关系, 哪怕后者和他们是血缘近亲, 但这种禁止必然为时不长。转瞬间, 从前的敌人会变成好朋友。这条戒律只适用于下一节经文所说明的那种不信者--------他们和穆斯林作战。不是与所有这些非穆斯林的朋友关系都是被禁止的。
The verse implied a prophecy. The Companions of the Holy Prophet were told that though they had been enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter might be their very near blood relations, the prohibition was destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The commandment applies only to such disbelievers, as the next verse shows, who are at war with Muslims. Friendly relations with all non-Muslims as such are not forbidden.
Commentary:
The verse implied a prophecy. The Companions of the Holy Prophet were told that if they were enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter were their very near blood relations, the prohibition was indeed destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The prophecy was soon fulfilled. After the Fall of Mecca, the Quraish joined the fold of Islam en masse and became united with Muslims into one brotherhood.
1415
这节经文含有一个预言。穆圣的伙伴们得知, 虽然他们应该抛弃那些原为自己信仰的敌人一切友好关系, 哪怕后者和他们是血缘近亲, 但这种禁止必然为时不长。转瞬间, 从前的敌人会变成好朋友。这条戒律只适用于下一节经文所说明的那种不信者--------他们和穆斯林作战。不是与所有这些非穆斯林的朋友关系都是被禁止的。
4215
Commentary:
The verse implied a prophecy. The Companions of the Holy Prophet were told that if they were enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter were their very near blood relations, the prohibition was indeed destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The prophecy was soon fulfilled. After the Fall of Mecca, the Quraish joined the fold of Islam en masse and became united with Muslims into one brotherhood.
3030
The verse implied a prophecy. The Companions of the Holy Prophet were told that though they had been enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter might be their very near blood relations, the prohibition was destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The commandment applies only to such disbelievers, as the next verse shows, who are at war with Muslims. Friendly relations with all non-Muslims as such are not forbidden.
یُسَبِّحُ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۖ لَہُ الۡمُلۡکُ وَلَہُ الۡحَمۡدُ ۖ وَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
17:45; 24:42; 59:25; 61:2; 62:2.
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.
17:45; 24:42; 59:25; 61:2; 62:2.
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
1432
创造物准时而经常地履行了所分配到的任务, 并达到了创造自己的目的, 它宣称安拉完美无缺, 白璧无瑕, 毫无错误, 是自己的主, 创造者和支配者。这就是 تَسْبِيْح (Tasbih) 的真义。
b
17:45; 24:42; 59:25; 61:2; 62:2.
4254
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
3055
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.
اَللّٰہُ الَّذِیۡ خَلَقَ سَبۡعَ سَمٰوٰتٍ وَّمِنَ الۡاَرۡضِ مِثۡلَہُنَّ یَتَنَزَّلُ الۡاَمۡرُ بَیۡنَہُنَّ لِتَعۡلَمُوۡۤا اَنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ وَّاَنَّ اللّٰہَ قَدۡ اَحَاطَ بِکُلِّ شَیۡءٍ عِلۡمًۢا
اس جگہ اَرْض اسمِ جنس کے طور پر استعمال ہوا ہے جو مفرد اور جمع دونوں معنے دیتا ہے۔ اس لئے ہم نے زمینیں ترجمہ کیا ہے ’’زمین‘‘ ترجمہ نہیں کیا۔
خواہ تم گمراہی میں کتنا بھی بڑھ جاؤ۔ پھر بھی وہ اپنی ہدایت بھیج کر تم کو واپس لا سکتا ہے۔
یعنی جب خدائی تعلیم آتی ہے تو ہر انسان کی اندرونی قابلیت کے مطابق آتی ہے۔ جس سے پتہ لگتا ہے کہ اللہ تعالیٰ نے انسان کی تمام قوتوں کا اپنے علم کے ذریعہ سے احاطہ کیا ہوا ہے۔
67:4; 71:16.
'Seven earths' may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Qur’an (23:18). Or, spiritually speaking 'seven heavens' may signify seven stages of the spiritual development of man and 'seven earths' those of his physical growth.
Commentary:
The verse purports to say that God’s decree works in heavens and earth to the effect that His Messengers and their righteous followers are blessed with a divine light which guides them in their affairs and leads them to success and prosperity, while disbelievers suffer the evil consequences of their rejection of the Divine Message. In the preceding two verses a pointed reference is made to this subject.
"Seven earths" may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Quran (23:18). Or spiritually speaking "seven heavens" may signify seven stages of the spiritual development of man and "seven earths" those of his physical growth. For a detailed discussion of this subject, see 23:1-18.
c
67:4; 71:16.
1443
“七个地球” 可以指太阳系的七个主要行星, 而七个天指行星轨道或道路, «古兰经» (23:18) 也这么指称。或者从精神上说, “七个天” 可以代表人的精神发展的七个阶段, 而 “七个地球” 指人体增长的阶段。
1
اس جگہ اَرْض اسمِ جنس کے طور پر استعمال ہوا ہے جو مفرد اور جمع دونوں معنے دیتا ہے۔ اس لئے ہم نے زمینیں ترجمہ کیا ہے ’’زمین‘‘ ترجمہ نہیں کیا۔
2
خواہ تم گمراہی میں کتنا بھی بڑھ جاؤ۔ پھر بھی وہ اپنی ہدایت بھیج کر تم کو واپس لا سکتا ہے۔
3
یعنی جب خدائی تعلیم آتی ہے تو ہر انسان کی اندرونی قابلیت کے مطابق آتی ہے۔ جس سے پتہ لگتا ہے کہ اللہ تعالیٰ نے انسان کی تمام قوتوں کا اپنے علم کے ذریعہ سے احاطہ کیا ہوا ہے۔
4276
Commentary:
The verse purports to say that God’s decree works in heavens and earth to the effect that His Messengers and their righteous followers are blessed with a divine light which guides them in their affairs and leads them to success and prosperity, while disbelievers suffer the evil consequences of their rejection of the Divine Message. In the preceding two verses a pointed reference is made to this subject.
"Seven earths" may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Quran (23:18). Or spiritually speaking "seven heavens" may signify seven stages of the spiritual development of man and "seven earths" those of his physical growth. For a detailed discussion of this subject, see 23:1-18.
c
67:4; 71:16.
3070A
'Seven earths' may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Qur’an (23:18). Or, spiritually speaking 'seven heavens' may signify seven stages of the spiritual development of man and 'seven earths' those of his physical growth.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا تُوۡبُوۡۤا اِلَی اللّٰہِ تَوۡبَۃً نَّصُوۡحًا عَسٰی رَبُّکُمۡ اَنۡ یُّکَفِّرَ عَنۡکُمۡ سَیِّاٰتِکُمۡ وَیُدۡخِلَکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ یَوۡمَ لَا یُخۡزِی اللّٰہُ النَّبِیَّ وَالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ ۖ نُوۡرُہُمۡ یَسۡعٰی بَیۡنَ اَیۡدِیۡہِمۡ وَبِاَیۡمٰنِہِمۡ یَقُوۡلُوۡنَ رَبَّنَاۤ اَتۡمِمۡ لَنَا نُوۡرَنَا وَاغۡفِرۡ لَنَاۤ ۖ اِنَّکَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
48:6; 64:10.
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
48:6; 64:10.
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'
8:30; 48:6; 64:10.
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
c
48:6; 64:10.
1444
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
1445
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
2
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
a
8:30; 48:6; 64:10.
4284
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
b
48:6; 64:10.
3075
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
3076
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'
تَبٰرَکَ الَّذِیۡ بِیَدِہِ الۡمُلۡکُ وَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
25:2, 3.
25:2, 3.
25:2-3.
Commentary:
The Surah was revealed at Mecca when Islam was yet in its infancy and its enemies were straining every nerve to nip it in the bud. It opens with the mention of Divine attributes which are expressive of God’s Power, Might and Majesty, and, appropriately the verse under comment implies a prophecy that the poor, persecuted and helpless Muslims would soon be granted the kingdom, not only of Arabia but of vast lands beyond its confines.
b
25:2, 3.
b
25:2-3.
4288
Commentary:
The Surah was revealed at Mecca when Islam was yet in its infancy and its enemies were straining every nerve to nip it in the bud. It opens with the mention of Divine attributes which are expressive of God’s Power, Might and Majesty, and, appropriately the verse under comment implies a prophecy that the poor, persecuted and helpless Muslims would soon be granted the kingdom, not only of Arabia but of vast lands beyond its confines.
b
25:2, 3.