قُل
Appears 44 times in Quran
Occurrences in Quran
Found 44 verses containing "قُل".
۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
2:116.
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
See 2:116.
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
See 2:116.
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
c
2:116.
1
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
a
See 2:116.
149
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
a
See 2:116.
159
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
قُل لِّلَّذِينَ كَفَرُوا۟ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ ٱلْمِهَادُ
8:37; 54:46.
8:37; 54:46.
8:37; 54:46.
Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode.
b
8:37; 54:46.
b
8:37; 54:46.
304
Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode.
d
8:37; 54:46.
ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ ۖ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ ۗ قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ ۗ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا ۗ قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
3:169.
8:12.
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
3:169.
8:12.
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
8:12.
3:169.
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
d
8:12.
285
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
286
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
3
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
a
8:12.
b
3:169.
437
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
b
8:12.
506
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
506A
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
506B
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
506C
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
قُل لَّا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ ۚ فَٱتَّقُوا۟ ٱللَّهَ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ لَعَلَّكُمْ تُفْلِحُونَ
2:268.
2:268.
Being naturally influenced by his environment man is prone to follow and imitate others, particularly when they happen to be in the majority. The verse contains a warning against unthinking and blind following of the majority.
2:268.
Commentary:
Being naturally influenced by his environment, man is prone to follow and imitate what others do, particularly when they happen to be in the majority. This verse, however, is a warning against unthinking and blind following of the majority. The real criterion by which the worth of a thing is to be judged is not how many people do it, but what good it contains; and, God being the source of all good, the only true and unfailing test is, as the verse puts it, تقوی or God-fearingness.
a
2:268.
c
2:268.
728
Commentary:
Being naturally influenced by his environment, man is prone to follow and imitate what others do, particularly when they happen to be in the majority. This verse, however, is a warning against unthinking and blind following of the majority. The real criterion by which the worth of a thing is to be judged is not how many people do it, but what good it contains; and, God being the source of all good, the only true and unfailing test is, as the verse puts it, تقوی or God-fearingness.
e
2:268.
795
Being naturally influenced by his environment man is prone to follow and imitate others, particularly when they happen to be in the majority. The verse contains a warning against unthinking and blind following of the majority.
قُل لِّمَن مَّا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ قُل لِّلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ ۚ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
عربی لغت کے لحاظ سے اَلَّذِیْنَ خَسِرُوْا اَنْفُسَھُمْ کے معنے یہ بھی ہو سکتے ہیں کہ وہ لوگ جو گھاٹے میں پڑ گئے۔
یعنی ایمان سے محرومی خدا کی طرف سے نہیں ہوتی بلکہ انسان کے اپنے اعمال کی و جہ سے ہوتی ہے۔
6:55; 7:157.
3:10; 4:88; 45:27.
As all things in the heavens and the earth belong to Allah, the enemies of Faith also belong to Him. No one would like to destroy his own handiwork, much less would God do so. He is Merciful and grants respite to disbelievers in order that they may repent and be shown mercy.
6:55; 7:157.
3:10; 4:88; 45:27.
Important Words:
خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.
Commentary:
Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.
All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.
It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.
c
6:55; 7:157.
d
3:10; 4:88; 45:27.
416
因为天地间的一切事物都是安拉的, 伊斯兰教的敌人也是他的。没有人喜欢毁灭掉自己做出来的东西, 安拉更不喜欢这样做。他是永久仁慈的, 给不信的人以暂短的时间, 为了使他们悔悟并给予他们以仁慈的机会。
1
عربی لغت کے لحاظ سے اَلَّذِیْنَ خَسِرُوْا اَنْفُسَھُمْ کے معنے یہ بھی ہو سکتے ہیں کہ وہ لوگ جو گھاٹے میں پڑ گئے۔
2
یعنی ایمان سے محرومی خدا کی طرف سے نہیں ہوتی بلکہ انسان کے اپنے اعمال کی و جہ سے ہوتی ہے۔
b
6:55; 7:157.
c
3:10; 4:88; 45:27.
760
Important Words:
خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.
Commentary:
Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.
All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.
It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.
b
6:55; 7:157.
c
3:10; 4:88; 45:27.
828
As all things in the heavens and the earth belong to Allah, the enemies of Faith also belong to Him. No one would like to destroy his own handiwork, much less would God do so. He is Merciful and grants respite to disbelievers in order that they may repent and be shown mercy.
قُلْ أَىُّ شَىْءٍ أَكْبَرُ شَهَٰدَةً ۖ قُلِ ٱللَّهُ ۖ شَهِيدٌۢ بَيْنِى وَبَيْنَكُمْ ۚ وَأُوحِىَ إِلَىَّ هَٰذَا ٱلْقُرْءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ ۚ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخْرَىٰ ۚ قُل لَّآ أَشْهَدُ ۚ قُلْ إِنَّمَا هُوَ إِلَٰهٌ وَٰحِدٌ وَإِنَّنِى بَرِىٓءٌ مِّمَّا تُشْرِكُونَ
4:167; 13:44; 29:53.
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
4:167; 13:44; 29:53.
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
4:167; 13:44; 29:53.
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
g
4:167; 13:44; 29:53.
419
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
a
4:167; 13:44; 29:53.
767
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
d
4:167; 13:44; 29:53.
833
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
قُل لَّآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ لَكُمْ إِنِّى مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ
11:32.
10:16; 46:10.
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
a
11:32.
b
10:16; 46:10.
d
11:32.
e
10:16; 46:10.
796
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
c
11:32.
d
10:16; 46:10.
قُلْ إِنِّى نُهِيتُ أَنْ أَعْبُدَ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ ۚ قُل لَّآ أَتَّبِعُ أَهْوَآءَكُمْ ۙ قَدْ ضَلَلْتُ إِذًا وَمَآ أَنَا۠ مِنَ ٱلْمُهْتَدِينَ
5:50; 42:16.
5:50; 42:16.
5:50; 42:16.
Commentary:
This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"
a
5:50; 42:16.
b
5:50; 42:16.
802
Commentary:
This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"
d
5:50; 42:16.
قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِۦ لَقُضِىَ ٱلْأَمْرُ بَيْنِى وَبَيْنَكُمْ ۗ وَٱللَّهُ أَعْلَمُ بِٱلظَّٰلِمِينَ
6:9; 10:12.
6:9; 10:12.
6:9; 10:12.
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
d
6:9; 10:12.
c
6:9; 10:12.
804
Commentary:
This verse gives one of the reasons why it has not been placed in the power of Prophets to bring down punishment. The reason lies in the fact that God alone knows who are just and who are unjust. Therefore, if the work of punishment be entrusted to human beings, who do not know the inner secrets of the heart, they may punish many who are not really unjust. ‘Umar, for instance, was in the beginning bitterly opposed to the Holy Prophet. But God knew that he would one day become a zealous champion of Islam, so much so that he would finally become the Second Successor of the Holy Prophet. Now, if the work of punishment had been entrusted to the Holy Prophet, he might have selected ‘Umar for punishment during the period of his bitter opposition to the new Faith, to the great loss to Islam. So only a Being Who knows the hidden secrets of man’s heart can award punishment, for He alone knows who is really deserving of punishment and who not. There are many men who are outwardly very meek, but in their hearts they are not better than ravenous wolves. Similarly, there are many who are outwardly very harsh and stubborn, but they are good at heart. If it had been left to the Prophets to punish their enemies, they might have punished them much sooner than God punishes them.
c
6:9; 10:12.
وَكَذَّبَ بِهِۦ قَوْمُكَ وَهُوَ ٱلْحَقُّ ۚ قُل لَّسْتُ عَلَيْكُم بِوَكِيلٍ
6:6.
39:42; 42:7.
The pronoun "it" refers to (1) the matter under discussion; (2) the Qur’an; (3) Divine punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
6:6.
39:42; 42:7.
Commentary:
The pronoun "it" in the words "rejected it" refers either (1) to the matter under discussion, i.e. it is God alone Who can send down punishment, or (2) to the Quran, or (3) to punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
The words, I am not a guardian over you, imply that if now, when I have conveyed to you the Divine Message, the punishment of God comes, I cannot help it. I will not be able to protect you from it. It is worthy of note that whereas disbelievers are demanding punishment, the Holy Prophet is expressing sympathy for them.
b
6:6.
c
39:42; 42:7.
430
代词 “它” 指的是: (1) 正在讨论的那件事; (2) «古兰经»; (3) 安拉的惩罚。以最后一个意义解释, “它是真理” 的意思是, 那约定的惩罚是肯定要来的。
a
6:6.
b
39:42; 42:7.
812
Commentary:
The pronoun "it" in the words "rejected it" refers either (1) to the matter under discussion, i.e. it is God alone Who can send down punishment, or (2) to the Quran, or (3) to punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
The words, I am not a guardian over you, imply that if now, when I have conveyed to you the Divine Message, the punishment of God comes, I cannot help it. I will not be able to protect you from it. It is worthy of note that whereas disbelievers are demanding punishment, the Holy Prophet is expressing sympathy for them.
b
6:6.
c
39:42; 42:7.
860
The pronoun "it" refers to (1) the matter under discussion; (2) the Qur’an; (3) Divine punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُ ۖ فَبِهُدَىٰهُمُ ٱقْتَدِهْ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَٰلَمِينَ
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
833
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
872
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
قُل لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُۥٓ إِلَّآ أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُۥ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ ۚ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ
یعنی جو کچھ اسلام میں حلال ہے وہ ملک میں نہ ملے اور پھر یہ اتنا ہی کھائے جس سے موت ٹل جائے۔
یعنی اس پر کوئی گرفت نہ ہوگی۔
2:174; 5:4; 16:116.
6:122.
The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws prescribed by Islam are based on reason and wisdom. Basically speaking, Islam forbids four things—three on the basis of their being Rijs, i.e. unclean and impure; and one on the basis of its being Fisq, i.e. profane and irreligious. The first-mentioned three things are carrion, the blood which pours out when an animal is slaughtered or wounded and the flesh of swine. All these are, as the verse says, Rijs (unclean and impure), i.e. they are harmful both to the physical and moral health of man. The word Rijs, it must be noted, is to be read with each of the three first-mentioned forbidden things. The fourth thing forbidden is that on which the name of anything other than Allah, is pronounced. It is Fisq (profane), i.e. a source of disobedience or rebellion against God. The eating of such food is calc
2:174; 5:4; 16:116.
6:122.
Commentary:
The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws made by Islam were based on reason and deep wisdom. Fundamentally speaking, Islam forbids four things__ three on the basis of their being رجس i.e. unclean and impure, and one on the basis of its being فسق i.e. profane and irreligious. The three first-mentioned things are (1) carrion, (2) the blood which pours out when an animal is slaughtered or wounded and (3) the flesh of swine. All these are, as the verse says, رجسi.e. unclean and impure, i.e. they are harmful to the physical and moral health of man. The word رجس it must be noted, is to be read with each of the three first-mentioned forbidden things.
The fourth thing forbidden is that on which the name of one other than Allah is pronounced. The reason for the prohibition of this kind of food lies in the fact that such food is, as the verse calls it, فسق i.e. profane, viz. a source of disobedience or rebellion against God. The eating of such food will injure the spiritual health of man and will crush his feelings of love and jealousy for God. See also 2:174.
a
2:174; 5:4; 16:116.
b
6:122.
1
یعنی جو کچھ اسلام میں حلال ہے وہ ملک میں نہ ملے اور پھر یہ اتنا ہی کھائے جس سے موت ٹل جائے۔
2
یعنی اس پر کوئی گرفت نہ ہوگی۔
a
2:174; 5:4; 16:116.
b
6:122.
885
Commentary:
The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws made by Islam were based on reason and deep wisdom. Fundamentally speaking, Islam forbids four things__ three on the basis of their being رجس i.e. unclean and impure, and one on the basis of its being فسق i.e. profane and irreligious. The three first-mentioned things are (1) carrion, (2) the blood which pours out when an animal is slaughtered or wounded and (3) the flesh of swine. All these are, as the verse says, رجسi.e. unclean and impure, i.e. they are harmful to the physical and moral health of man. The word رجس it must be noted, is to be read with each of the three first-mentioned forbidden things.
The fourth thing forbidden is that on which the name of one other than Allah is pronounced. The reason for the prohibition of this kind of food lies in the fact that such food is, as the verse calls it, فسق i.e. profane, viz. a source of disobedience or rebellion against God. The eating of such food will injure the spiritual health of man and will crush his feelings of love and jealousy for God. See also 2:174.
b
2:174; 5:4; 16:116.
c
6:122.
924
The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws prescribed by Islam are based on reason and wisdom. Basically speaking, Islam forbids four things—three on the basis of their being Rijs, i.e. unclean and impure; and one on the basis of its being Fisq, i.e. profane and irreligious. The first-mentioned three things are carrion, the blood which pours out when an animal is slaughtered or wounded and the flesh of swine. All these are, as the verse says, Rijs (unclean and impure), i.e. they are harmful both to the physical and moral health of man. The word Rijs, it must be noted, is to be read with each of the three first-mentioned forbidden things. The fourth thing forbidden is that on which the name of anything other than Allah, is pronounced. It is Fisq (profane), i.e. a source of disobedience or rebellion against God. The eating of such food is calc
قُل لِّلَّذِينَ كَفَرُوٓا۟ إِن يَنتَهُوا۟ يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِن يَعُودُوا۟ فَقَدْ مَضَتْ سُنَّتُ ٱلْأَوَّلِينَ
Commentary:
After the Battle of Badr, in which the opponents of Islam suffered a crushing defeat, they are once more invited to desist from fighting, and it is promised to them that if they cease hostilities against Islam, their past offences will be forgiven them. But they are at the same time warned that if they return to war, they will meet the same fate which the former opponents of truth met. See also 8:20 above.
1127
Commentary:
After the Battle of Badr, in which the opponents of Islam suffered a crushing defeat, they are once more invited to desist from fighting, and it is promised to them that if they cease hostilities against Islam, their past offences will be forgiven them. But they are at the same time warned that if they return to war, they will meet the same fate which the former opponents of truth met. See also 8:20 above.
قُل لَّآ أَمْلِكُ لِنَفْسِى نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ لَٱسْتَكْثَرْتُ مِنَ ٱلْخَيْرِ وَمَا مَسَّنِىَ ٱلسُّوٓءُ ۚ إِنْ أَنَا۠ إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ
10:50; 72:22.
2:120; 5:20; 11:3.
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
h
10:50; 72:22.
i
2:120; 5:20; 11:3.
a
10:50; 72:22.
b
2:120; 5:20; 11:3.
1075
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
b
10:50; 72:22.
c
2:120; 5:20; 11:3.
يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
‘Abbas, the Prophet’s uncle was taken prisoner at Badr. When subsequently he embraced Islam and came over to the Holy Prophet, he requested, on the authority of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case. The Holy Prophet granted his request (Jarir, x. 31).
Commentary:
The words of this verse, addressed to the Meccan prisoners in the hands of the Muslims, are meant by way of consolation. If they have been made to pay ransom for their release, they should not grieve, for if God sees some good in their hearts, He will not only forgive them their past errors but will also amply repay them for their financial loss. One of the prisoners taken at Badr was ‘Abbas, an uncle of the Holy Prophet. Some Muslims recommended him to the Holy Prophet for a free release in consideration of his near relationship to the Prophet and of his being a believer at heart, but the Holy Prophet refused to make any exception in his favour and declared that like other prisoners, he too should pay ransom for his release. When, however, he subsequently embraced Islam openly and came over to the Holy Prophet, he requested, on the basis of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case, and the Holy Prophet granted his request (Jarir, x. 31).
1158
Commentary:
The words of this verse, addressed to the Meccan prisoners in the hands of the Muslims, are meant by way of consolation. If they have been made to pay ransom for their release, they should not grieve, for if God sees some good in their hearts, He will not only forgive them their past errors but will also amply repay them for their financial loss. One of the prisoners taken at Badr was ‘Abbas, an uncle of the Holy Prophet. Some Muslims recommended him to the Holy Prophet for a free release in consideration of his near relationship to the Prophet and of his being a believer at heart, but the Holy Prophet refused to make any exception in his favour and declared that like other prisoners, he too should pay ransom for his release. When, however, he subsequently embraced Islam openly and came over to the Holy Prophet, he requested, on the basis of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case, and the Holy Prophet granted his request (Jarir, x. 31).
1146
‘Abbas, the Prophet’s uncle was taken prisoner at Badr. When subsequently he embraced Islam and came over to the Holy Prophet, he requested, on the authority of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case. The Holy Prophet granted his request (Jarir, x. 31).
قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوْلَىٰنَا ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
Commentary:
The expression, save that which Allah has ordained for us, means that victory as ordained by God will always be attained, however great the intervening difficulties. The words that follow, viz. He is our Protector, support this interpretation and also 58:22 which says, Allah has decreed: Of a certainty I will prevail, and My Messengers.
1207
Commentary:
The expression, save that which Allah has ordained for us, means that victory as ordained by God will always be attained, however great the intervening difficulties. The words that follow, viz. He is our Protector, support this interpretation and also 58:22 which says, Allah has decreed: Of a certainty I will prevail, and My Messengers.
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1244
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1209
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
قُل لَّوْ شَآءَ ٱللَّهُ مَا تَلَوْتُهُۥ عَلَيْكُمْ وَلَآ أَدْرَىٰكُم بِهِۦ ۖ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِّن قَبْلِهِۦٓ ۚ أَفَلَا تَعْقِلُونَ
这节经文概括了一种绝对正确的标准以检验先知品位宣称的真理。如果一位先知在宣称先知品位之前的生活真实性的标准一贯是非常非常高的, 而且在那个时期和他宣称先知品位之间的一段时间内看来他的崇高而完美的道德标准从未降低过, 那么, 他的先知品位的宣称必须以一个高度诚实和有道德的人而被接受。很自然, 如果一个人通过习惯或个性在一个一定长的行为过程中得到了证实, 花了一段很长的时间在他身上形成一种或者向好的或者向坏的方面发展的主要变化, 那么, 伊斯兰教的先知在他宣称先知品位以前的一生中一直是个极为正直的人, 如何能突然变成一个骗子?
یعنی موجودہ قرآن کی تعلیم کو۔
یعنی کیا تم میری گذشتہ زندگی کو نہیں دیکھتے کہ خداتعالیٰ تو الگ رہا‘ میں انسان کے متعلق بھی کوئی جھوٹی بات نہیں کہتا تھا۔
The verse embodies an infallible criterion to test the truth of a claimant to Prophethood. If the life of a Prophet before he lays claim to Prophethood presents an extraordinarily high standard of truthfulness and integrity and between that period and his claim to Prophethood there is no interval during which it might be supposed that he has fallen from that high standard of moral excellence, then his claim to Prophethood must be accepted as that of a highly moral and truthful man. Naturally, a person confirmed in a certain course of conduct through habit or temperament takes a long time to develop in himself a major change for either good or evil. How then could the Prophet of Islam suddenly turn into an impostor when all his lifetime before his claim to Prophethood he had been a singularly upright man?
Commentary:
The argument against the abrogation theory which was begun in the previous verse is continued in the present one. Such commandments may be abrogated as are needed only for a particular time, the commandments changing with the change of circumstances. But, if any commandments were to be changed without any change having taken place in the circumstances of men, then it would be a proof of the fact that such commandments were misplaced and their promulgation quite useless.
It is regarding this fact that the Holy Prophet is made to say to the disbelievers "If the teachings given by me had not been useful and some other teachings had been more adapted to bring about a change in you, then I would not have delivered these teachings to you, neither would God have revealed them to me."
The words, I have indeed lived among you a whole lifetime before this. Will you not then understand?, embody a great criterion to test the truth of a claimant to prophethood. The Holy Prophet is here asked to refer disbelievers to the period of life he had already passed among them as proof of his sincerity and the truth of his claims. If the period of his life before he claimed to be a Prophet had presented an extraordinarily high standard of truthfulness and integrity and between that period and his claim to prophethood there was no interval during which it might be supposed that he had fallen from that high standard of moral excellence, his claim to prophethood must be accepted as coming from a highly moral and truthful man. When even the Prophet’s opponents admitted that all his lifetime he had been a singularly upright man and had even won from them the title of al-Amin (the Trustworthy) on account of his unimpeachable integrity, he could not suddenly turn an impostor. How was it possible that one who was the most upright and righteous of men a day before should have become a hardened liar the next day (for there is no greater liar than he who forges lies about God). Naturally a person confirmed in a certain course of conduct through habit or temperament takes a long time to develop in himself a major change for either good or evil. How then could the Prophet of Islam suddenly turn into an impostor? There never was a time when the Prophet’s life was hidden from the gaze of his compatriots. He was a resident of Mecca, belonged to a well-known Meccan tribe, and was popularly known in the city as الامین (the Truthful). In view of these established historical facts, the Quran, as it were, says to the disbelievers, "You ascribe to Our Messenger the most heinous of all lies, viz. forging lies against God, but you cannot produce any evidence to show when this change for the worse developed in him. On the contrary, you admit that right up to the time when he claimed to be a Prophet, he continued to live among you day and night; and you looked upon him as an exceptionally righteous and truthful man. How then can you now say that all of a sudden he has begun to forge lies against God?"
The words, before this, are intended to point to the great psychological fact that the objections of the Holy Prophet’senemies after he laid claim to prophethood should carry no weight with right-thinking people, because it always happens that after a person has announced himself to be a Messenger of God, people naturally turn against him and begin to impute to him all sorts of evil things. The fact that the Emperor Heraclius asked of Abu Sufyan, when the latter was brought before him at Jerusalem, what his people thought of the Prophet before he laid claim to prophethood, also shows that he too had realized the force of this great argument.
The words, Will you not then understand?, draw our attention to the established psychological truth that a sudden change does not come upon a man except either (1) through some physical injury, etc. (for instance when a man happens to receive a blow on the head causing loss of memory or change in manners, etc.) or (2) through some great spiritual influence. History provides instances when a great shock or calamity has made a person give way to despair and thereby inclined him to evil or when the discovery of some great truth has created a sudden change in him for good. A study of the life history of the Holy Prophet shows that he had never been subject to either of these two influences. Before his exaltation to prophethood, he led a life of retirement, giving himself up to prayer and meditation. At the same time he had not despaired of his countrymen but, like a true well-wisher, earnestly worked for their good. In such circumstances it is an insult to human reason and to all known laws of human psychology to say that though before he claimed to be a Messenger of God the Prophet of Islam was a model of piety and righteousness, yet the very day he made that claim he became the greatest of liars.
For a discussion of the "illiteracy" of the Holy Prophet see under 7:158.
585
这节经文概括了一种绝对正确的标准以检验先知品位宣称的真理。如果一位先知在宣称先知品位之前的生活真实性的标准一贯是非常非常高的, 而且在那个时期和他宣称先知品位之间的一段时间内看来他的崇高而完美的道德标准从未降低过, 那么, 他的先知品位的宣称必须以一个高度诚实和有道德的人而被接受。很自然, 如果一个人通过习惯或个性在一个一定长的行为过程中得到了证实, 花了一段很长的时间在他身上形成一种或者向好的或者向坏的方面发展的主要变化, 那么, 伊斯兰教的先知在他宣称先知品位以前的一生中一直是个极为正直的人, 如何能突然变成一个骗子?
1
یعنی موجودہ قرآن کی تعلیم کو۔
2
یعنی کیا تم میری گذشتہ زندگی کو نہیں دیکھتے کہ خداتعالیٰ تو الگ رہا‘ میں انسان کے متعلق بھی کوئی جھوٹی بات نہیں کہتا تھا۔
1292
Commentary:
The argument against the abrogation theory which was begun in the previous verse is continued in the present one. Such commandments may be abrogated as are needed only for a particular time, the commandments changing with the change of circumstances. But, if any commandments were to be changed without any change having taken place in the circumstances of men, then it would be a proof of the fact that such commandments were misplaced and their promulgation quite useless.
It is regarding this fact that the Holy Prophet is made to say to the disbelievers "If the teachings given by me had not been useful and some other teachings had been more adapted to bring about a change in you, then I would not have delivered these teachings to you, neither would God have revealed them to me."
The words, I have indeed lived among you a whole lifetime before this. Will you not then understand?, embody a great criterion to test the truth of a claimant to prophethood. The Holy Prophet is here asked to refer disbelievers to the period of life he had already passed among them as proof of his sincerity and the truth of his claims. If the period of his life before he claimed to be a Prophet had presented an extraordinarily high standard of truthfulness and integrity and between that period and his claim to prophethood there was no interval during which it might be supposed that he had fallen from that high standard of moral excellence, his claim to prophethood must be accepted as coming from a highly moral and truthful man. When even the Prophet’s opponents admitted that all his lifetime he had been a singularly upright man and had even won from them the title of al-Amin (the Trustworthy) on account of his unimpeachable integrity, he could not suddenly turn an impostor. How was it possible that one who was the most upright and righteous of men a day before should have become a hardened liar the next day (for there is no greater liar than he who forges lies about God). Naturally a person confirmed in a certain course of conduct through habit or temperament takes a long time to develop in himself a major change for either good or evil. How then could the Prophet of Islam suddenly turn into an impostor? There never was a time when the Prophet’s life was hidden from the gaze of his compatriots. He was a resident of Mecca, belonged to a well-known Meccan tribe, and was popularly known in the city as الامین (the Truthful). In view of these established historical facts, the Quran, as it were, says to the disbelievers, "You ascribe to Our Messenger the most heinous of all lies, viz. forging lies against God, but you cannot produce any evidence to show when this change for the worse developed in him. On the contrary, you admit that right up to the time when he claimed to be a Prophet, he continued to live among you day and night; and you looked upon him as an exceptionally righteous and truthful man. How then can you now say that all of a sudden he has begun to forge lies against God?"
The words, before this, are intended to point to the great psychological fact that the objections of the Holy Prophet’senemies after he laid claim to prophethood should carry no weight with right-thinking people, because it always happens that after a person has announced himself to be a Messenger of God, people naturally turn against him and begin to impute to him all sorts of evil things. The fact that the Emperor Heraclius asked of Abu Sufyan, when the latter was brought before him at Jerusalem, what his people thought of the Prophet before he laid claim to prophethood, also shows that he too had realized the force of this great argument.
The words, Will you not then understand?, draw our attention to the established psychological truth that a sudden change does not come upon a man except either (1) through some physical injury, etc. (for instance when a man happens to receive a blow on the head causing loss of memory or change in manners, etc.) or (2) through some great spiritual influence. History provides instances when a great shock or calamity has made a person give way to despair and thereby inclined him to evil or when the discovery of some great truth has created a sudden change in him for good. A study of the life history of the Holy Prophet shows that he had never been subject to either of these two influences. Before his exaltation to prophethood, he led a life of retirement, giving himself up to prayer and meditation. At the same time he had not despaired of his countrymen but, like a true well-wisher, earnestly worked for their good. In such circumstances it is an insult to human reason and to all known laws of human psychology to say that though before he claimed to be a Messenger of God the Prophet of Islam was a model of piety and righteousness, yet the very day he made that claim he became the greatest of liars.
For a discussion of the "illiteracy" of the Holy Prophet see under 7:158.
1245
The verse embodies an infallible criterion to test the truth of a claimant to Prophethood. If the life of a Prophet before he lays claim to Prophethood presents an extraordinarily high standard of truthfulness and integrity and between that period and his claim to Prophethood there is no interval during which it might be supposed that he has fallen from that high standard of moral excellence, then his claim to Prophethood must be accepted as that of a highly moral and truthful man. Naturally, a person confirmed in a certain course of conduct through habit or temperament takes a long time to develop in himself a major change for either good or evil. How then could the Prophet of Islam suddenly turn into an impostor when all his lifetime before his claim to Prophethood he had been a singularly upright man?
قُل لَّآ أَمْلِكُ لِنَفْسِى ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَآءَ ٱللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَآءَ أَجَلُهُمْ فَلَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
اُمَّۃٌ کا لفظ چونکہ مجموعۂ افراد پر بولا جاتا ہے۔ اس لئے لفظ کے لحاظ سے اس کی طرف مفرد ضمیر بھی جا سکتی ہے اور معنوں کے لحاظ سے جمع بھی۔ ہم نے مفرد کی ضمیر ترجمہ میں پھیری ہے۔
7:189.
7:35; 16:62; 35:46.
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them, how he could fulfil their demand for punishment when he possessed no power either to do good to, or avert evil from, himself.
7:189.
7:35; 16:62; 35:46.
Commentary:
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them how he could fulfil their demand for punishment when personally he possessed no power either to do good to, or avert evil from, himself. How clearly this and similar other verses show that the real object of the Quran is to uphold the Unity of God! The Quran cannot bear any human being, even the greatest of all the Prophets, to be regarded as equal to God.
The word امة (people) in this verse means those who disbelieve and not people generally as referred to in v. 48. The verse means to say that there comes a time when disbelievers meet their inevitable end and their place is taken by another people who follow the Divine Messenger. In other words, the Holy Prophet is made to say to disbelievers that, though it is not in his power to bring punishment on them, yet, as it is the immutable law of God that when a people take to evil ways they decline and fall, they will not be allowed to go unpunished and on their ashes a new people shall arise and a new era of truth shall dawn.
c
7:189.
d
7:35; 16:62; 35:46.
1
اُمَّۃٌ کا لفظ چونکہ مجموعۂ افراد پر بولا جاتا ہے۔ اس لئے لفظ کے لحاظ سے اس کی طرف مفرد ضمیر بھی جا سکتی ہے اور معنوں کے لحاظ سے جمع بھی۔ ہم نے مفرد کی ضمیر ترجمہ میں پھیری ہے۔
a
7:189.
b
7:35; 16:62; 35:46.
1325
Commentary:
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them how he could fulfil their demand for punishment when personally he possessed no power either to do good to, or avert evil from, himself. How clearly this and similar other verses show that the real object of the Quran is to uphold the Unity of God! The Quran cannot bear any human being, even the greatest of all the Prophets, to be regarded as equal to God.
The word امة (people) in this verse means those who disbelieve and not people generally as referred to in v. 48. The verse means to say that there comes a time when disbelievers meet their inevitable end and their place is taken by another people who follow the Divine Messenger. In other words, the Holy Prophet is made to say to disbelievers that, though it is not in his power to bring punishment on them, yet, as it is the immutable law of God that when a people take to evil ways they decline and fall, they will not be allowed to go unpunished and on their ashes a new people shall arise and a new era of truth shall dawn.
c
7:189.
d
7:35; 16:62; 35:46.
1267
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them, how he could fulfil their demand for punishment when he possessed no power either to do good to, or avert evil from, himself.
قُل لِّعِبَادِىَ ٱلَّذِينَ ءَامَنُوا۟ يُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُنفِقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خِلَٰلٌ
2:275; 13:23; 16:76.
2:255; 43:68.
Commentary:
The verse purports to say that if believers desire the "good tree" (v. 25) to yield its fruit soon, they should faithfully observe the Divine commandment regarding the saying of Prayers and the spending of a part of their property in the cause of God, both secretly and openly.
d
2:275; 13:23; 16:76.
e
2:255; 43:68.
a
2:275; 13:23; 16:76.
b
2:255; 43:68.
1686
Commentary:
The verse purports to say that if believers desire the "good tree" (v. 25) to yield its fruit soon, they should faithfully observe the Divine commandment regarding the saying of Prayers and the spending of a part of their property in the cause of God, both secretly and openly.
d
2:275; 13:23; 16:76.
e
2:255; 43:68.
قُل لَّوْ كَانَ مَعَهُۥٓ ءَالِهَةٌ كَمَا يَقُولُونَ إِذًا لَّٱبْتَغَوْا۟ إِلَىٰ ذِى ٱلْعَرْشِ سَبِيلًا
یعنی وہ تو کہتے ہیں کہ ہم شرک اس لئے کرتے ہیں کہ خداتعالیٰ کا قرب حاصل ہو جائے (الزمر: ۴) اگر یہ بات درست ہے تو کیوں ان کو خداتعالیٰ کا قرب حاصل نہیں ہوتا؟
Commentary:
This verse furnishes an illustration of the fact that when the Quran reverts to a subject it does so to deal with it in a new light. The verse has reverted to the subject of setting up equals with God. But here it gives quite a new argument in its refutation. It demolishes the claim of idolaters that they worship their idols to seek nearness to God through their mediation (39:4) by saying that if by this worship they had really sought nearness to God, they should have achieved this object but there are no signs of any one of them ever having attained nearness to God.
Incidentally some light may be thrown on some of the signs and marks which a person who has established real connection with God must possess: (a) his prayers are accepted; (b) he becomes very much immune from sin or indulgence in vain discourse; (c) he enjoys a sort of Divine protection and (d) he treats God’s creatures with kindness and benevolence and lives peacefully and amicably with them, i.e. he is at peace with God and man. Idolaters are completely devoid of all these characteristics of God’s beloved and His Elect.
The expression, they (idolaters) would have surely sought out a way to the Owner of the Throne, may also be understood to mean that if the false gods of idolaters had possessed any truth or power, then with their help idolaters would have learnt from the Supreme Lord of the Throne some way or means to counteract and nullify the Holy Prophet’s efforts. The fact, therefore, that the Prophet marched from success to success and all their schemes and machinations failed to impede his progress furnishes proof positive of the fact that these so-called gods possess no truth or power.
1
یعنی وہ تو کہتے ہیں کہ ہم شرک اس لئے کرتے ہیں کہ خداتعالیٰ کا قرب حاصل ہو جائے (الزمر: ۴) اگر یہ بات درست ہے تو کیوں ان کو خداتعالیٰ کا قرب حاصل نہیں ہوتا؟
1972
Commentary:
This verse furnishes an illustration of the fact that when the Quran reverts to a subject it does so to deal with it in a new light. The verse has reverted to the subject of setting up equals with God. But here it gives quite a new argument in its refutation. It demolishes the claim of idolaters that they worship their idols to seek nearness to God through their mediation (39:4) by saying that if by this worship they had really sought nearness to God, they should have achieved this object but there are no signs of any one of them ever having attained nearness to God.
Incidentally some light may be thrown on some of the signs and marks which a person who has established real connection with God must possess: (a) his prayers are accepted; (b) he becomes very much immune from sin or indulgence in vain discourse; (c) he enjoys a sort of Divine protection and (d) he treats God’s creatures with kindness and benevolence and lives peacefully and amicably with them, i.e. he is at peace with God and man. Idolaters are completely devoid of all these characteristics of God’s beloved and His Elect.
The expression, they (idolaters) would have surely sought out a way to the Owner of the Throne, may also be understood to mean that if the false gods of idolaters had possessed any truth or power, then with their help idolaters would have learnt from the Supreme Lord of the Throne some way or means to counteract and nullify the Holy Prophet’s efforts. The fact, therefore, that the Prophet marched from success to success and all their schemes and machinations failed to impede his progress furnishes proof positive of the fact that these so-called gods possess no truth or power.
قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱلْجِنُّ عَلَىٰٓ أَن يَأْتُوا۟ بِمِثْلِ هَٰذَا ٱلْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِۦ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
دیکھئے نوٹ سورۃ انعام آیت۱۲۹۔
2:24; 10:39; 11:14; 62:35.
The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an.
2:24; 10:39; 11:14; 52:35.
Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises.
a
2:24; 10:39; 11:14; 62:35.
731
这一挑战首先向那些纵情于那些神秘莫测的做法的人们提出, 要他们召集看不见的精纳来帮助他们, 他们声称可以从这些精纳那里得到精神知识。这一挑战也永远向一切否认 «古兰经» 是安拉启示的人们提出。
1
دیکھئے نوٹ سورۃ انعام آیت۱۲۹۔
b
2:24; 10:39; 11:14; 52:35.
2018
Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises.
b
2:24; 10:39; 11:14; 62:35.
1649
The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an.
قُل لَّوْ كَانَ فِى ٱلْأَرْضِ مَلَٰٓئِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ ٱلسَّمَآءِ مَلَكًا رَّسُولًا
23:25; 25:22; 43:61.
23:25; 25:22; 43:61.
The verse may have two meanings: (a) Angels descend upon angel- like men, and not upon their opposites, and if the disbelievers should also bring about an angelic change in their lives, angels would descend upon them. (b) Beings of the same species only can serve as exemplars or models for one another. Thus only a man could be the bearer of Divine Message for mankind, because only he alone could serve as a model for other men.
23:25; 25:22; 43:61.
Commentary:
It is clear from this verse that what is here meant by "angels" are not real angels but angel-like men, because real angels certainly would not need other angels to come as Warners to them.
The verse constitutes an effective answer to those people who in their arrogance say that, being superior to their Prophet, they should have received revelation direct from God. They are told that angels descend upon angel-like men, and not upon their opposites and that if they bring about an angelic change in their lives, angels would begin to descend upon them.
But as they have allied themselves with Satan they could not expect visits from angels. The verse also provides an answer to another class of men who believe that man is too puny and inconsequential a being to be the recipient of Divine revelation and that higher beings are required for this purpose. The answer given is that only beings of the same species can help their prototypes achieve their salvation, because only they can serve as exemplars or models for them. Thus none but a man could be the bearer of a Divine Message for mankind, because only a man could serve as a model for other men. The word رسول (Messenger) here does not mean simply the bearer of Divinerevelation, but the possessor of all the attributes and qualifications of a Divine Messenger.
b
23:25; 25:22; 43:61.
a
23:25; 25:22; 43:61.
2024
Commentary:
It is clear from this verse that what is here meant by "angels" are not real angels but angel-like men, because real angels certainly would not need other angels to come as Warners to them.
The verse constitutes an effective answer to those people who in their arrogance say that, being superior to their Prophet, they should have received revelation direct from God. They are told that angels descend upon angel-like men, and not upon their opposites and that if they bring about an angelic change in their lives, angels would begin to descend upon them.
But as they have allied themselves with Satan they could not expect visits from angels. The verse also provides an answer to another class of men who believe that man is too puny and inconsequential a being to be the recipient of Divine revelation and that higher beings are required for this purpose. The answer given is that only beings of the same species can help their prototypes achieve their salvation, because only they can serve as exemplars or models for them. Thus none but a man could be the bearer of a Divine Message for mankind, because only a man could serve as a model for other men. The word رسول (Messenger) here does not mean simply the bearer of Divinerevelation, but the possessor of all the attributes and qualifications of a Divine Messenger.
a
23:25; 25:22; 43:61.
1653
The verse may have two meanings: (a) Angels descend upon angel- like men, and not upon their opposites, and if the disbelievers should also bring about an angelic change in their lives, angels would descend upon them. (b) Beings of the same species only can serve as exemplars or models for one another. Thus only a man could be the bearer of Divine Message for mankind, because only he alone could serve as a model for other men.
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ ۚ وَكَانَ ٱلْإِنسَٰنُ قَتُورًا
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
2029
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
سَيَقُولُونَ ثَلَٰثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءً ظَٰهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
754
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
2
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
3
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
4
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
2063
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
1684
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.
قُل لَّوْ كَانَ ٱلْبَحْرُ مِدَادًا لِّكَلِمَٰتِ رَبِّى لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِۦ مَدَدًا
31:28.
Christian nations of the West boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secrets of creation itself. This is but a vain boast. God’s secrets are so inexhaustible and unfathomable that what these people have discovered and what they will discover hereafter by all their strivings will not be even like a drop in the ocean.
31:28.
Commentary:
Christian nations of the west boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secret of creation itself. But, says the verse, this is nothing but a vain boast. God’s secrets are so inexhaustible and He has endowed His creatures with such wonderful powers and attributes that far from fathoming the secret of creation, what these people will be able to discover after all their striving will not be even as much as a drop in the ocean.
The verse also hints that those will be the days of publicity and innumerable books on all sorts of subjects will be published but even then the vast ocean of knowledge will remain unfathomed.
a
31:28.
790
西方基督教国家吹嘘他们的伟大发明和科学发现。他们看来在那种错误的想法下工作, 认为他们已经成功地探索出创造物本身的奥秘。这只是一种空口说大话而已。安拉的奥秘是如此地无穷无尽和深不可测, 以致那些人们竭尽全力所已经发现的以及今后将要发现的事物还不到沧海一粟。
b
31:28.
2144
Commentary:
Christian nations of the west boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secret of creation itself. But, says the verse, this is nothing but a vain boast. God’s secrets are so inexhaustible and He has endowed His creatures with such wonderful powers and attributes that far from fathoming the secret of creation, what these people will be able to discover after all their striving will not be even as much as a drop in the ocean.
The verse also hints that those will be the days of publicity and innumerable books on all sorts of subjects will be published but even then the vast ocean of knowledge will remain unfathomed.
a
31:28.
1736
Christian nations of the West boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secrets of creation itself. This is but a vain boast. God’s secrets are so inexhaustible and unfathomable that what these people have discovered and what they will discover hereafter by all their strivings will not be even like a drop in the ocean.
قُل لِّمَنِ ٱلْأَرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ
Commentary:
With this verse the Surah reverts to the subject of the Unity of God and draws particular attention to God’s attributes of creation, Lordship and Sovereignty in support of this doctrine. It purports to say that when God alone is the Creator and Sustainer of the universe and to Him alone belongs the kingdom and sovereignty of the heavens and the earth it is foolish to associate anyone else with Him. This argument has been enlarged and developed in the following verses.
2568
Commentary:
With this verse the Surah reverts to the subject of the Unity of God and draws particular attention to God’s attributes of creation, Lordship and Sovereignty in support of this doctrine. It purports to say that when God alone is the Creator and Sustainer of the universe and to Him alone belongs the kingdom and sovereignty of the heavens and the earth it is foolish to associate anyone else with Him. This argument has been enlarged and developed in the following verses.
قُل رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا۟ مِنْ أَبْصَٰرِهِمْ وَيَحْفَظُوا۟ فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا يَصْنَعُونَ
As stated above the Qur’an is not content with merely taking a superficial view of things but goes to their very root. According to it, every good or bad quality springs from a certain root. In the case of a good quality, the Qur’an enjoins that the root should be mastered and fully kept under control and, in the case of an evil, it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to restrain their looks when they happen to meet one another.
Furuj may also signify "senses."
Important Words:
یغضوا (restrain) is derived from غض. They say غض طرفه او بصرہ او من طرفه i.e. he restrained or lowered his eye or eyes; he blinked; he contracted his eye or eyes so as to wrinkle the lids; he contracted his eyelids and he looked; he contracted his eye or eyes and looked towards the ground, not opening his eye or eyes. غض صوته means, he lowered his voice (Lane & Aqrab).
Commentary:
As stated above the Quran is not content with merely taking a superficial view of things but goes to their very root. According to it every good or bad quality springs from a certain root. In the case of a good quality the Quran enjoins that the root should be mastered and fully kept under control and in the case of an evil it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to lower their gaze when they happen to meet one another.
905
如上所述, «古兰经» 不满足于仅仅看事物的外表, 而是要看事物的根底。根据这一点, 每一种好的或坏的品质都有它的根源。对于好的品质, «古兰经» 告诫说要把它的根源倍加掌握和管理;而对坏的品质, «古兰经» 力求根除和消灭它的根源, 这样以来堵塞通往邪恶的念头都是通过眼睛而进入脑海的, 因此, 现在注释的这节经文要求信仰的男女当他们不期而遇时要克制自己的视线。
906
فُرُوْج (Furuj) 也可以意指 “官能、理智、感觉”。
2613
Important Words:
یغضوا (restrain) is derived from غض. They say غض طرفه او بصرہ او من طرفه i.e. he restrained or lowered his eye or eyes; he blinked; he contracted his eye or eyes so as to wrinkle the lids; he contracted his eyelids and he looked; he contracted his eye or eyes and looked towards the ground, not opening his eye or eyes. غض صوته means, he lowered his voice (Lane & Aqrab).
Commentary:
As stated above the Quran is not content with merely taking a superficial view of things but goes to their very root. According to it every good or bad quality springs from a certain root. In the case of a good quality the Quran enjoins that the root should be mastered and fully kept under control and in the case of an evil it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to lower their gaze when they happen to meet one another.
2043
As stated above the Qur’an is not content with merely taking a superficial view of things but goes to their very root. According to it, every good or bad quality springs from a certain root. In the case of a good quality, the Qur’an enjoins that the root should be mastered and fully kept under control and, in the case of an evil, it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to restrain their looks when they happen to meet one another.
2043A
Furuj may also signify "senses."
۞ وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ لَئِنْ أَمَرْتَهُمْ لَيَخْرُجُنَّ ۖ قُل لَّا تُقْسِمُوا۟ ۖ طَاعَةٌ مَّعْرُوفَةٌ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ
5:93; 64:13.
5:93; 64:13.
5:93; 64:13.
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.
b
5:93; 64:13.
2629
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.
قُل لَّا يَعْلَمُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ٱلْغَيْبَ إِلَّا ٱللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
c
11:124; 16:78; 35:39.
c
11:124; 16:78; 35:39.
2858
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
e
11:124; 16:78; 35:39.
إِنَّ ٱلَّذِى فَرَضَ عَلَيْكَ ٱلْقُرْءَانَ لَرَآدُّكَ إِلَىٰ مَعَادٍ ۚ قُل رَّبِّىٓ أَعْلَمُ مَن جَآءَ بِٱلْهُدَىٰ وَمَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ
17:85.
اَلْمَعَادُ کے معنے اَلْمَرْجَعُ کے ہوتے ہیں یعنی جس کی طرف لوگ لوٹ لوٹ کر آتے ہیں۔ یہاں اس سے مراد مکہ ہے جہاں لوگ باربار حج اور عمرہ کے لئے جاتے تھے۔
اس میں فتح مکہ کی طرف اشارہ ہے جس کی طرف محمد رسول اللہ صلی اللہ علیہ وسلم کو واپس لانے کی پیشگوئی کی گئی ہے۔ اور قرآن کے فرض کرنے سے یہ بتایا گیا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم مکہ کی طرف لوٹ کر واپس نہ آئے تو یہ قرآن کی سچائی پر ایک حرف ہوگا‘ کیونکہ اللہ تعالیٰ نے یہ وعدہ قرآنی شریعت کے ذکر کے ساتھ اپنی قسم کھا کر کیا ہے۔ اور اللہ تعالیٰ کے فضل سے پورا ہو کر رہے گا۔
17:85.
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that one day he will have to leave Mecca and then eventually he will come back to it as a victor and conqueror. The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the like of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were the years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the Centre and Citadel of his Faith. He returned to it as a conqueror and a victor and was fully successful in his life’s mission.
17:85.
Important Words:
فرض (made binding) means, He (God) made a thing obligatory or binding by a known decree. فرض له means, he appointed to him a thing. فرض اللّٰه الاحکام علی عبادہ means, God has instituted or prescribed for His servants ordinances and commandments (Lane & Aqrab).
معاد (place of return) is derived from عاد. They say عاد الیه i.e. he returned to it. معاد means, a place to which a person returns; a place, state or result to which a person or thing eventually comes; a place of destination or an ultimate state or condition (Mecca is so called because the pilgrims return to it again and again); Paradise; Pilgrimage; Hereafter (Lane & Aqrab).
Commentary:
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that the Holy Prophet one day will have to leave Mecca and then eventually he will come back to it as a victor and conqueror, and the fulfilment of this mighty prophecy under extraordinary circumstances will show "who has brought the guidance, and who is in manifest error." The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the counterpart of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the centre and citadel of his Faith. He returned to it as a conqueror and victor and fully succeeded in the achievement of his great object.
d
17:85.
1
اَلْمَعَادُ کے معنے اَلْمَرْجَعُ کے ہوتے ہیں یعنی جس کی طرف لوگ لوٹ لوٹ کر آتے ہیں۔ یہاں اس سے مراد مکہ ہے جہاں لوگ باربار حج اور عمرہ کے لئے جاتے تھے۔
2
اس میں فتح مکہ کی طرف اشارہ ہے جس کی طرف محمد رسول اللہ صلی اللہ علیہ وسلم کو واپس لانے کی پیشگوئی کی گئی ہے۔ اور قرآن کے فرض کرنے سے یہ بتایا گیا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم مکہ کی طرف لوٹ کر واپس نہ آئے تو یہ قرآن کی سچائی پر ایک حرف ہوگا‘ کیونکہ اللہ تعالیٰ نے یہ وعدہ قرآنی شریعت کے ذکر کے ساتھ اپنی قسم کھا کر کیا ہے۔ اور اللہ تعالیٰ کے فضل سے پورا ہو کر رہے گا۔
a
17:85.
2936
Important Words:
فرض (made binding) means, He (God) made a thing obligatory or binding by a known decree. فرض له means, he appointed to him a thing. فرض اللّٰه الاحکام علی عبادہ means, God has instituted or prescribed for His servants ordinances and commandments (Lane & Aqrab).
معاد (place of return) is derived from عاد. They say عاد الیه i.e. he returned to it. معاد means, a place to which a person returns; a place, state or result to which a person or thing eventually comes; a place of destination or an ultimate state or condition (Mecca is so called because the pilgrims return to it again and again); Paradise; Pilgrimage; Hereafter (Lane & Aqrab).
Commentary:
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that the Holy Prophet one day will have to leave Mecca and then eventually he will come back to it as a victor and conqueror, and the fulfilment of this mighty prophecy under extraordinary circumstances will show "who has brought the guidance, and who is in manifest error." The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the counterpart of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the centre and citadel of his Faith. He returned to it as a conqueror and victor and fully succeeded in the achievement of his great object.
a
17:85.
2235
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that one day he will have to leave Mecca and then eventually he will come back to it as a victor and conqueror. The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the like of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were the years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the Centre and Citadel of his Faith. He returned to it as a conqueror and a victor and was fully successful in his life’s mission.
قُل لَّن يَنفَعَكُمُ ٱلْفِرَارُ إِن فَرَرْتُم مِّنَ ٱلْمَوْتِ أَوِ ٱلْقَتْلِ وَإِذًا لَّا تُمَتَّعُونَ إِلَّا قَلِيلًا
4:79; 62:9.
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
4:79; 62:9.
4:79; 62:9.
a
4:79; 62:9.
3
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
a
4:79; 62:9.
a
4:79; 62:9.
يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ إِن كُنتُنَّ تُرِدْنَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا
As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.
Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses.
3096
Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses.
2349
As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.
يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَٰبِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
اِس میں پردہ کی تفصیل ہے۔ عرب عورتیں باہر نکلتے ہوئے پنجابی عورتوں کی طرح بڑی چادریں چھوٹی چادروں پر اوڑھتی تھیں۔ چھوٹی چادروں سے سینہ ڈھانکتیں اور بڑی چادروں سے گھونگھٹ نکالتی تھیں۔ قریباً ایسا ہی رواج پنجاب میں بھی ہے۔ فرماتا ہے عورتیں جب باہر نکلیں تو سر پر ڈالی ہوئی بڑی چادر کو سر سے کھینچ کر سینہ تک لے آئیں یعنی گھونگھٹ ایسا ہو کہ چہرہ ننگا نظر نہ آئے بعض لوگوں نے اس آیت سے بے پردگی نکالی ہے حالانکہ یہ آیت پردہ کی صاف توضیح کر دیتی ہے۔
یعنی ہر ایک کو معلوم ہو جائے کہ یہ عورت مسلمان ہے اور کافر عورت سمجھ کر اس سے چھیڑ خانی نہ کریں۔
Jalabib (outer cloaks) is the plural of Jilbab which means, (a) a woman’s outer wrapping garment; (b) a garment that envelops the whole body; (c) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered (Lane). Islamic "Pardah" serves a double purpose. It enjoins privacy and recommends decorum and dignified behaviour. Women are not allowed to meet men promiscuously, and they are also expected to observe certain rules regarding dress when going out of their houses. For a detailed discussion of the subject of "Pardah" see {2044}.
Important Words:
جلابیب (outer coverings) is the plural of جلباب which is derived from جلب. They say جلببه جلباباً i.e. he put on himself a garment of the kind called جلباب. This word has several meanings; (a) a woman’s outer wrapping garment; this is its primary signification; (b) a shirt; (c) a garment that envelops the whole body; (d) the kind of covering called خمار (e) a garment with which a woman covers her head and bosom; (f) a woman’s head-covering; (g) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered; (h) a garment or other thing that one uses as a covering (Lane).
یدنین (draw close) is aorist from أدنی which is transitive verb from دنی which means, he or it was or became near. أدناہ means, he made him draw near. أدنت علیھا ثوبھا means, she let down her garment upon her and veiled herself with it. أدنیت الستر means, I let down the veil, or curtain, for the purpose of concealment (Lane & Aqrab)
Commentary:
This verse contains the basic commandment with regard to "Purdah" as enjoined by Islam. For a full discussion, however, of this subject see 24:32 where the present verse has also been discussed. Briefly, it may be stated here that Islamic "Purdah" is intended to serve a double purpose. It enjoins privacy and recommends decorum and dignified behaviour. Women are not allowed to meet men promiscuously and they are expected to observe certain rules regarding dress when going out of their houses.
1
اِس میں پردہ کی تفصیل ہے۔ عرب عورتیں باہر نکلتے ہوئے پنجابی عورتوں کی طرح بڑی چادریں چھوٹی چادروں پر اوڑھتی تھیں۔ چھوٹی چادروں سے سینہ ڈھانکتیں اور بڑی چادروں سے گھونگھٹ نکالتی تھیں۔ قریباً ایسا ہی رواج پنجاب میں بھی ہے۔ فرماتا ہے عورتیں جب باہر نکلیں تو سر پر ڈالی ہوئی بڑی چادر کو سر سے کھینچ کر سینہ تک لے آئیں یعنی گھونگھٹ ایسا ہو کہ چہرہ ننگا نظر نہ آئے بعض لوگوں نے اس آیت سے بے پردگی نکالی ہے حالانکہ یہ آیت پردہ کی صاف توضیح کر دیتی ہے۔
2
یعنی ہر ایک کو معلوم ہو جائے کہ یہ عورت مسلمان ہے اور کافر عورت سمجھ کر اس سے چھیڑ خانی نہ کریں۔
3119
Important Words:
جلابیب (outer coverings) is the plural of جلباب which is derived from جلب. They say جلببه جلباباً i.e. he put on himself a garment of the kind called جلباب. This word has several meanings; (a) a woman’s outer wrapping garment; this is its primary signification; (b) a shirt; (c) a garment that envelops the whole body; (d) the kind of covering called خمار (e) a garment with which a woman covers her head and bosom; (f) a woman’s head-covering; (g) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered; (h) a garment or other thing that one uses as a covering (Lane).
یدنین (draw close) is aorist from أدنی which is transitive verb from دنی which means, he or it was or became near. أدناہ means, he made him draw near. أدنت علیھا ثوبھا means, she let down her garment upon her and veiled herself with it. أدنیت الستر means, I let down the veil, or curtain, for the purpose of concealment (Lane & Aqrab)
Commentary:
This verse contains the basic commandment with regard to "Purdah" as enjoined by Islam. For a full discussion, however, of this subject see 24:32 where the present verse has also been discussed. Briefly, it may be stated here that Islamic "Purdah" is intended to serve a double purpose. It enjoins privacy and recommends decorum and dignified behaviour. Women are not allowed to meet men promiscuously and they are expected to observe certain rules regarding dress when going out of their houses.
2369
Jalabib (outer cloaks) is the plural of Jilbab which means, (a) a woman’s outer wrapping garment; (b) a garment that envelops the whole body; (c) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered (Lane). Islamic "Pardah" serves a double purpose. It enjoins privacy and recommends decorum and dignified behaviour. Women are not allowed to meet men promiscuously, and they are also expected to observe certain rules regarding dress when going out of their houses. For a detailed discussion of the subject of "Pardah" see {2044}.
قُل لَّا تُسْـَٔلُونَ عَمَّآ أَجْرَمْنَا وَلَا نُسْـَٔلُ عَمَّا تَعْمَلُونَ
قُل لَّكُم مِّيعَادُ يَوْمٍ لَّا تَسْتَـْٔخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ
ایک دن سے مراد ایک ہزار سال ہے۔ یعنی اسلام کی ترقی کے پہلے تین سو سال حدیث کے مطابق ملا کر تیرھویں صدی ہجری تک یہ وعدہ چلے گا اور تیسری صدی کے بعد جب ہزار سال پورا ہو جائے گا یعنی اصطلاحاً ایک دن تو اسلام کی ترقی کا زمانہ آجائے گا۔
7:35; 10:50.
The Day of the Battle of Badr or the day mentioned in 32:6 which is stated to be equal to one thousand years after the expiry of which the period of the recognition and acceptance of Islam as a universal Faith will begin.
7:35; 10:50.
Commentary:
If v. 27 above is taken as referring to the Battle of Badr, the word یوم (day) in the present verse would signify 'a year'. The Battle of Badr wasfought in about a year after the Hijrah.
c
7:35; 10:50.
1050
白德尔 (بَدْر, Badr) 战役的那一天或32:6节经文所谈的 “等于一千年的那一天”, 该一天期满后, 伊斯兰教将开始被承认和接受为全世界的宗教。
1
ایک دن سے مراد ایک ہزار سال ہے۔ یعنی اسلام کی ترقی کے پہلے تین سو سال حدیث کے مطابق ملا کر تیرھویں صدی ہجری تک یہ وعدہ چلے گا اور تیسری صدی کے بعد جب ہزار سال پورا ہو جائے گا یعنی اصطلاحاً ایک دن تو اسلام کی ترقی کا زمانہ آجائے گا۔
a
7:35; 10:50.
3155
Commentary:
If v. 27 above is taken as referring to the Battle of Badr, the word یوم (day) in the present verse would signify 'a year'. The Battle of Badr wasfought in about a year after the Hijrah.
b
7:35; 10:50.
2396
The Day of the Battle of Badr or the day mentioned in 32:6 which is stated to be equal to one thousand years after the expiry of which the period of the recognition and acceptance of Islam as a universal Faith will begin.
قُل لِّلَّهِ ٱلشَّفَٰعَةُ جَمِيعًا ۖ لَّهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ ثُمَّ إِلَيْهِ تُرْجَعُونَ
See {85}.
Commentary:
The verse refutes the false plea of idolaters that they worship their self-devised deities because they believe that they will intercede for them with God the Almighty and will bring them near to Him (39:4). "All intercession rests with Allah," says the verse, and "who is he that will intercede with Him except by His permission?" (2:256). See also 2:49.
3468
Commentary:
The verse refutes the false plea of idolaters that they worship their self-devised deities because they believe that they will intercede for them with God the Almighty and will bring them near to Him (39:4). "All intercession rests with Allah," says the verse, and "who is he that will intercede with Him except by His permission?" (2:256). See also 2:49.
2582
See {85}.
ذَٰلِكَ ٱلَّذِى يُبَشِّرُ ٱللَّهُ عِبَادَهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَّةَ فِى ٱلْقُرْبَىٰ ۗ وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُۥ فِيهَا حُسْنًا ۚ إِنَّ ٱللَّهَ غَفُورٌ شَكُورٌ
25:58; 38:87.
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
25:58; 38:87.
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.
25:58; 38:87.
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
1
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
2
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
b
25:58; 38:87.
3619
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
2654
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.
قُل لِّلَّذِينَ ءَامَنُوا۟ يَغْفِرُوا۟ لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ ٱللَّهِ لِيَجْزِىَ قَوْمًۢا بِمَا كَانُوا۟ يَكْسِبُونَ
See {1454}.
Important Words:
لایرجون (fear not) is formed from رجا. They say رجا الشیء i.e. he hoped to get the thing; he feared the thing. The word رجا is used in the sense of hoping to get a thing when the thing hoped for is good and pleasant and fearing a thing that should be feared (Aqrab & Mufradat). See also 10:8.
ایام الله (days of Allah) means, the favours and punishment of God (Aqrab). See also 14:6.
Commentary:
The Surah under comment was revealed at Mecca in the early period of the Holy Prophet’s ministry when Islam was in a very weak state and Muslims were being persecuted. It was at that time that Muslims were enjoined to forgive those who persecuted them and who did not fear the punishment of God. The verse clearly embodied a great prophecy that the time was fast approaching when the persecutors of the poor and defenceless Muslims would be at the latter’s mercy. So Muslims were told in advance that in such an eventuality they should forgive their persecutors and forget the wrongs done to them, and leave them to God to deal with them as He, in His infallible wisdom, deemed fit.
The words ایام الله signify the days when God helped the Muslims against their enemies and punished the latter.
3740
Important Words:
لایرجون (fear not) is formed from رجا. They say رجا الشیء i.e. he hoped to get the thing; he feared the thing. The word رجا is used in the sense of hoping to get a thing when the thing hoped for is good and pleasant and fearing a thing that should be feared (Aqrab & Mufradat). See also 10:8.
ایام الله (days of Allah) means, the favours and punishment of God (Aqrab). See also 14:6.
Commentary:
The Surah under comment was revealed at Mecca in the early period of the Holy Prophet’s ministry when Islam was in a very weak state and Muslims were being persecuted. It was at that time that Muslims were enjoined to forgive those who persecuted them and who did not fear the punishment of God. The verse clearly embodied a great prophecy that the time was fast approaching when the persecutors of the poor and defenceless Muslims would be at the latter’s mercy. So Muslims were told in advance that in such an eventuality they should forgive their persecutors and forget the wrongs done to them, and leave them to God to deal with them as He, in His infallible wisdom, deemed fit.
The words ایام الله signify the days when God helped the Muslims against their enemies and punished the latter.
2709
See {1454}.
سَيَقُولُ ٱلْمُخَلَّفُونَ إِذَا ٱنطَلَقْتُمْ إِلَىٰ مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ ۖ يُرِيدُونَ أَن يُبَدِّلُوا۟ كَلَٰمَ ٱللَّهِ ۚ قُل لَّن تَتَّبِعُونَا كَذَٰلِكُمْ قَالَ ٱللَّهُ مِن قَبْلُ ۖ فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا ۚ بَلْ كَانُوا۟ لَا يَفْقَهُونَ إِلَّا قَلِيلًا
تبوک سے لائے ہوئے اموال یا جنگ خیبر میں حاصل شدہ اموال کی طرف اشارہ ہے۔
The reference is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah was revealed when the Holy Prophet was on his way back from Hudaibiyah. In v.20, the Muslims were promised great spoils. It is to these spoils that the present verse refers. Shortly after his return from Hudaibiyah, the Holy Prophet marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes, who had contrived to remain behind when the Holy Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested him to allow them to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyah.
Commentary:
The reference in the words, "When you go forth to the spoils that you take them," is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah under comment was revealed to the Prophet when he was on his way back from Hudaibiyyah. In v. 20, the Muslims have been promised great spoils. It is to these spoils that the present verse refers. Having returned from Hudaibiyyah, the Prophet, after a short stay at Medina, marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes who had contrived to remain behind when the Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested the Prophet to be allowed to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyyah.
1
تبوک سے لائے ہوئے اموال یا جنگ خیبر میں حاصل شدہ اموال کی طرف اشارہ ہے۔
3826
Commentary:
The reference in the words, "When you go forth to the spoils that you take them," is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah under comment was revealed to the Prophet when he was on his way back from Hudaibiyyah. In v. 20, the Muslims have been promised great spoils. It is to these spoils that the present verse refers. Having returned from Hudaibiyyah, the Prophet, after a short stay at Medina, marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes who had contrived to remain behind when the Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested the Prophet to be allowed to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyyah.
2772
The reference is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah was revealed when the Holy Prophet was on his way back from Hudaibiyah. In v.20, the Muslims were promised great spoils. It is to these spoils that the present verse refers. Shortly after his return from Hudaibiyah, the Holy Prophet marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes, who had contrived to remain behind when the Holy Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested him to allow them to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyah.
قُل لِّلْمُخَلَّفِينَ مِنَ ٱلْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُو۟لِى بَأْسٍ شَدِيدٍ تُقَٰتِلُونَهُمْ أَوْ يُسْلِمُونَ ۖ فَإِن تُطِيعُوا۟ يُؤْتِكُمُ ٱللَّهُ أَجْرًا حَسَنًا ۖ وَإِن تَتَوَلَّوْا۟ كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
3
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
4
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
3827
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2773
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
۞ قَالَتِ ٱلْأَعْرَابُ ءَامَنَّا ۖ قُل لَّمْ تُؤْمِنُوا۟ وَلَٰكِن قُولُوٓا۟ أَسْلَمْنَا وَلَمَّا يَدْخُلِ ٱلْإِيمَٰنُ فِى قُلُوبِكُمْ ۖ وَإِن تُطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ لَا يَلِتْكُم مِّنْ أَعْمَٰلِكُمْ شَيْـًٔا ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
1281
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
1
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
3852
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
2798
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا۟ ۖ قُل لَّا تَمُنُّوا۟ عَلَىَّ إِسْلَٰمَكُم ۖ بَلِ ٱللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَىٰكُمْ لِلْإِيمَٰنِ إِن كُنتُمْ صَٰدِقِينَ
3:165.
3:165.
3:165.
Commentary:
True and sincere faith is the most precious possession of a Muslim. By accepting Islam he does no favour to anybody; on the contrary, it is a favour of God that one is guided to the Truth.
c
3:165.
c
3:165.
3854
Commentary:
True and sincere faith is the most precious possession of a Muslim. By accepting Islam he does no favour to anybody; on the contrary, it is a favour of God that one is guided to the Truth.
c
3:165.