مِن شَىْءٍ
Appears 22 times in Quran
Occurrences in Quran
Found 22 verses containing "مِن شَىْءٍ".
لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
9:34, 111; 63:11.
In order to attain true faith, which is the essence of all righteousness and is the highest form of good, one must be prepared to sacrifice everything that one holds dear. The highest stage of righteousness can be attained only by spending in the way of God that which one loves best. High morals (Birr) cannot be attained without imbibing a true spirit of sacrifice.
9:34, 111; 63:11.
Important Words:
البر (righteousness) means, goodness of a high order (Mufradat). The Holy Prophet has explained the word بر as حسن الخلق i.e.the excellence of moral qualities (Muslim & Musnad). See also 2:45, 178. As true belief is the basis of all goodness, so the word البر may also be taken to mean true belief.
Commentary:
Since the word البر means, goodness or righteousness of a high order or excellence of morals, the verse purports to say that though God is cognizant of, and suitably rewards, each and every thing that one spends in the cause of Allah, yet the goodness of a high order, most acceptable in His sight, can be achieved only by spending out of things, be they material or otherwise, which one loves most for the obvious reason that such spending involves the greatest sacrifice.
In the preceding verse it is said, there shall not be accepted from anyone of them even an earthful of gold, though he offer it in ransom. From this some people might conclude that spending in the cause of God was of no use. To remove this possible misunderstanding, it is pointed out here that spending in the cause of God is a highly meritorious act and spending what is best naturally brings the highest good. The preceding verse refers only to such disbelievers as die in their disbelief.
The verse may be interpreted in three ways: (1) If البر is taken to mean true faith, the verse would mean that as disbelievers think more of their worldly interests than of God, they are unable to recognize the truth of Islam. Thus the verse signifies that in order to attain true faith, which is the essence of all righteousness and the highest form of good, one must be prepared to sacrifice everything that one holds dear. (2) If البر is taken in the sense of goodness of a high order, the verse would mean that though whatever is spent in the cause of God is an act of righteousness, yet the highest stage of righteousness can be attained only by spending in the way of God that which one loves best. (3) If, however, the word البرis taken to mean high morals, the verse would signify that high morals cannot be attained without inculcating a true spirit of sacrifice.
It is on record in the Hadith that when this verse was revealed, Abu Talhah, a Companion of the Holy Prophet, stood up and addressing him said, "O Messenger of God, my garden known as Bi’r Rauha’ (this garden was situated opposite to the Mosque at Medina) is to me the dearest of my property and I hereby give it in charity" (Bukhari, ch. on Tafsir). This illustrates how the early converts to Islam strove to practise the highest good as the Quran enjoined upon them.
d
9:34, 111; 63:11.
261
为了达到真正的信仰,--------一切至善中的精华和完好的最高形式,--------一个人必须准备牺牲他所心爱的一切。只有为安拉而献出自己最爱的东西, 才能达到善的最高阶段。不吸收真正的牺牲精神, 就不能获得高尚的道德 بِرّ (Birr)。
a
9:34, 111; 63:11.
379
Important Words:
البر (righteousness) means, goodness of a high order (Mufradat). The Holy Prophet has explained the word بر as حسن الخلق i.e.the excellence of moral qualities (Muslim & Musnad). See also 2:45, 178. As true belief is the basis of all goodness, so the word البر may also be taken to mean true belief.
Commentary:
Since the word البر means, goodness or righteousness of a high order or excellence of morals, the verse purports to say that though God is cognizant of, and suitably rewards, each and every thing that one spends in the cause of Allah, yet the goodness of a high order, most acceptable in His sight, can be achieved only by spending out of things, be they material or otherwise, which one loves most for the obvious reason that such spending involves the greatest sacrifice.
In the preceding verse it is said, there shall not be accepted from anyone of them even an earthful of gold, though he offer it in ransom. From this some people might conclude that spending in the cause of God was of no use. To remove this possible misunderstanding, it is pointed out here that spending in the cause of God is a highly meritorious act and spending what is best naturally brings the highest good. The preceding verse refers only to such disbelievers as die in their disbelief.
The verse may be interpreted in three ways: (1) If البر is taken to mean true faith, the verse would mean that as disbelievers think more of their worldly interests than of God, they are unable to recognize the truth of Islam. Thus the verse signifies that in order to attain true faith, which is the essence of all righteousness and the highest form of good, one must be prepared to sacrifice everything that one holds dear. (2) If البر is taken in the sense of goodness of a high order, the verse would mean that though whatever is spent in the cause of God is an act of righteousness, yet the highest stage of righteousness can be attained only by spending in the way of God that which one loves best. (3) If, however, the word البرis taken to mean high morals, the verse would signify that high morals cannot be attained without inculcating a true spirit of sacrifice.
It is on record in the Hadith that when this verse was revealed, Abu Talhah, a Companion of the Holy Prophet, stood up and addressing him said, "O Messenger of God, my garden known as Bi’r Rauha’ (this garden was situated opposite to the Mosque at Medina) is to me the dearest of my property and I hereby give it in charity" (Bukhari, ch. on Tafsir). This illustrates how the early converts to Islam strove to practise the highest good as the Quran enjoined upon them.
b
9:34, 111; 63:11.
438
In order to attain true faith, which is the essence of all righteousness and is the highest form of good, one must be prepared to sacrifice everything that one holds dear. The highest stage of righteousness can be attained only by spending in the way of God that which one loves best. High morals (Birr) cannot be attained without imbibing a true spirit of sacrifice.
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.
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكَ وَرَحْمَتُهُۥ لَهَمَّت طَّآئِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَىْءٍ ۚ وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ ٱللَّهِ عَلَيْكَ عَظِيمًا
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
17:74.
42:53; 96:6.
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
17:74.
42:52; 96:6.
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
345
فَضْل (Fadl) (恩典) 和 رَحْمَةْ (Rahmah) (仁慈)这两个字有其一般的含义。但有时分别指 “财产” 和 “精神上的恩惠” (2:65)。因此, 这节经文的意思是, 穆圣受到安拉在精神和肉体方面的保护。
1
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
a
17:74.
b
42:52; 96:6.
580
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
668
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
669
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
وَمَا مِن دَآبَّةٍ فِى ٱلْأَرْضِ وَلَا طَٰٓئِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّآ أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِى ٱلْكِتَٰبِ مِن شَىْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ
یعنی خداتعالیٰ کے قانون کے تابع ہیں۔
یعنی سب قسم کی تعلیمات دے دی ہیں۔
11:7, 57.
16:90.
The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50).
11:7, 57.
16:90.
Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.
a
11:7, 57.
b
16:90.
3
یعنی خداتعالیٰ کے قانون کے تابع ہیں۔
4
یعنی سب قسم کی تعلیمات دے دی ہیں۔
b
11:7, 57.
c
16:90.
786
Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.
b
11:7, 57.
c
16:90.
846
The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50).
سَيَقُولُ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكْنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن شَىْءٍ ۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا۟ بَأْسَنَا ۗ قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَآ ۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ
16:36; 43:21.
حَتّٰی کا لفظ آیت میں ہے اور اردو میں اس کا ترجمہ لفظ ’’نہ‘‘ کی زیادتی سے ہوا کرتا ہے اس لئے ہم نے اسے بڑھا دیا ہے۔
16:36; 43:21.
16:36; 43:21
Commentary:
Being unable to answer the arguments given against idolatry and man-made laws in the foregoing passage, idolatrous Arabs had recourse to the trite plea in support of idol-worship: If Allah had pleased, we could not have joined gods with Him. From this they inferred that attributing co-partners to God was in accordance with God’s will. The Quran gives four answers to this plea, two in the present verse and two in the next. The first answer is contained in the words: In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. These words signify that this plea of theirs is not a new one. The same plea was brought forward by those gone before. If this plea was true, and the act of setting up associate with God was in accordance with God’s will, why should He have punished the previous peoples? The very fact that God punished them for their associating gods with Him shows that this act of theirs was not in accordance with His will. The second answer is contained in the words: Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie, i.e. you possess no argument based on true knowledge to support your assertion; what you say is mere conjecture. The remaining two answers are given in the next verse.
e
16:36; 43:21.
4
حَتّٰی کا لفظ آیت میں ہے اور اردو میں اس کا ترجمہ لفظ ’’نہ‘‘ کی زیادتی سے ہوا کرتا ہے اس لئے ہم نے اسے بڑھا دیا ہے۔
b
16:36; 43:21
888
Commentary:
Being unable to answer the arguments given against idolatry and man-made laws in the foregoing passage, idolatrous Arabs had recourse to the trite plea in support of idol-worship: If Allah had pleased, we could not have joined gods with Him. From this they inferred that attributing co-partners to God was in accordance with God’s will. The Quran gives four answers to this plea, two in the present verse and two in the next. The first answer is contained in the words: In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. These words signify that this plea of theirs is not a new one. The same plea was brought forward by those gone before. If this plea was true, and the act of setting up associate with God was in accordance with God’s will, why should He have punished the previous peoples? The very fact that God punished them for their associating gods with Him shows that this act of theirs was not in accordance with His will. The second answer is contained in the words: Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie, i.e. you possess no argument based on true knowledge to support your assertion; what you say is mere conjecture. The remaining two answers are given in the next verse.
c
16:36; 43:21.
أَوَلَمْ يَنظُرُوا۟ فِى مَلَكُوتِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا خَلَقَ ٱللَّهُ مِن شَىْءٍ وَأَنْ عَسَىٰٓ أَن يَكُونَ قَدِ ٱقْتَرَبَ أَجَلُهُمْ ۖ فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ
6:76; 10:102.
45:7; 77:51.
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
6:76; 10:102.
45:7; 77:51.
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
a
6:76; 10:102.
b
45:7; 77:51.
a
6:76; 10:102.
b
45:7; 77:51.
1072
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
b
6:76; 10:102.
c
45:7; 77:51.
1079
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
1080
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ
اس میں قیصر و کسریٰ کے لشکروں کی طرف اشارہ ہے اور بتایا گیا ہے کہ تمہارا کام صرف عرب کے قبائل کو نصیحت دینا نہیں بلکہ قیصر و کسریٰ کے لشکروں سے بھی تمہارا مقابلہ ہوگا۔ ان کے دلوں پر بھی رعب قائم کرنا چاہیے۔
2:273; 9:121; 64:18; 65:8.
3:201.
Quwwah signifies all the forces at the command of Muslims, including all sorts of implements of war, etc.
For Ribat see {554}, {555}.
The verse tells Muslims that efficient preparation is the best means of preventing war and enjoins them that they should not only keep sufficient force inside the country but should also station adequate troops on the frontiers and should conduct themselves with such wisdom, faith and energy that the enemy in areas far away from the site of fighting should be so impressed as to give up all idea of fighting them. The verse also points to the necessity of spending freely in war. It seems to contain also a warning and a prophecy for believers. The prophecy is that the pagan Arabs are not their only enemies. There are other people who would attack them in the near future. The prophecy referred to the Byzantine and the Persian Empires with whom Muslims had to fight soon after the death of the Holy Prophet.
3:201.
2:273; 9:121; 64:18; 65:8.
Important Words:
رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).
Commentary:
This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.
It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.
The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.
a
3:201.
b
2:273; 9:121; 64:18; 65:8.
1
اس میں قیصر و کسریٰ کے لشکروں کی طرف اشارہ ہے اور بتایا گیا ہے کہ تمہارا کام صرف عرب کے قبائل کو نصیحت دینا نہیں بلکہ قیصر و کسریٰ کے لشکروں سے بھی تمہارا مقابلہ ہوگا۔ ان کے دلوں پر بھی رعب قائم کرنا چاہیے۔
a
3:201.
b
2:273; 9:121; 64:18; 65:8.
1148
Important Words:
رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).
Commentary:
This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.
It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.
The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.
a
2:273; 9:121; 64:18; 65:8.
c
3:201.
1137
Quwwah signifies all the forces at the command of Muslims, including all sorts of implements of war, etc.
1138
For Ribat see {554}, {555}.
1139
The verse tells Muslims that efficient preparation is the best means of preventing war and enjoins them that they should not only keep sufficient force inside the country but should also station adequate troops on the frontiers and should conduct themselves with such wisdom, faith and energy that the enemy in areas far away from the site of fighting should be so impressed as to give up all idea of fighting them. The verse also points to the necessity of spending freely in war. It seems to contain also a warning and a prophecy for believers. The prophecy is that the pagan Arabs are not their only enemies. There are other people who would attack them in the near future. The prophecy referred to the Byzantine and the Persian Empires with whom Muslims had to fight soon after the death of the Holy Prophet.
وَمَا ظَلَمْنَٰهُمْ وَلَٰكِن ظَلَمُوٓا۟ أَنفُسَهُمْ ۖ فَمَآ أَغْنَتْ عَنْهُمْ ءَالِهَتُهُمُ ٱلَّتِى يَدْعُونَ مِن دُونِ ٱللَّهِ مِن شَىْءٍ لَّمَّا جَآءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ
3:118; 16:34.
3:118; 16:34.
The Qur’an repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without a just or real cause. This is why, wherever it speaks of punishment, it does not fail to add that punishment or reward is the result of man’s own doings.
3:118; 16:34.
Commentary:
The Quran repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without just or real cause. This is why, wherever the Quran speaks of punishment, it does not fail to add that punishments or rewards are the results of men’s own doing. This is what is hinted at in the words, And We did not wrong them but they wronged themselves.
The verse also points out that of all things it is their idols that are of absolutely no use to idolaters. All other things in nature such as fire, snakes, poisons, etc. have their uses. The swords of disbelievers were also of some service to them, because with them they killed some Muslims, but what proved of entirely no use to the idolaters were their gods, upon whom they had staked their whole future.
The words, and they added to them naught but perdition, do not contradict the well-known Quranic dictum that idols can do disbelievers neither good nor evil, for where the Quran denies that idols can do harm, it is intentional harm that is meant; but where it says that idols do serious harm to their votaries, as in the present verse, it means involuntary or unintentional harm, for what greater sin there can be than committing shirk, (idol-worship) of which idols are the unconscious cause.
The words "but perdition" also point to the moral that shirk generally renders idolaters lax in their efforts to better their condition and thus is indirectly instrumental in bringing about their eventual destruction. When at the Fall of Mecca, some of the idolaters who, on account of their most atrocious crimes against Muslims were proscribed from the general amnesty, took shelter in the Ka‘bah, thinking that the idols therein would protect them, they were ordered by the Holy Prophet to be slain. Had they known that their idols could render them no help whatsoever, they would have sought safety in flight. Thus the words "but perdition" hint that شرك (idol-worship) renders its votaries lax and negligent.
d
3:118; 16:34.
a
3:118; 16:34.
1482
Commentary:
The Quran repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without just or real cause. This is why, wherever the Quran speaks of punishment, it does not fail to add that punishments or rewards are the results of men’s own doing. This is what is hinted at in the words, And We did not wrong them but they wronged themselves.
The verse also points out that of all things it is their idols that are of absolutely no use to idolaters. All other things in nature such as fire, snakes, poisons, etc. have their uses. The swords of disbelievers were also of some service to them, because with them they killed some Muslims, but what proved of entirely no use to the idolaters were their gods, upon whom they had staked their whole future.
The words, and they added to them naught but perdition, do not contradict the well-known Quranic dictum that idols can do disbelievers neither good nor evil, for where the Quran denies that idols can do harm, it is intentional harm that is meant; but where it says that idols do serious harm to their votaries, as in the present verse, it means involuntary or unintentional harm, for what greater sin there can be than committing shirk, (idol-worship) of which idols are the unconscious cause.
The words "but perdition" also point to the moral that shirk generally renders idolaters lax in their efforts to better their condition and thus is indirectly instrumental in bringing about their eventual destruction. When at the Fall of Mecca, some of the idolaters who, on account of their most atrocious crimes against Muslims were proscribed from the general amnesty, took shelter in the Ka‘bah, thinking that the idols therein would protect them, they were ordered by the Holy Prophet to be slain. Had they known that their idols could render them no help whatsoever, they would have sought safety in flight. Thus the words "but perdition" hint that شرك (idol-worship) renders its votaries lax and negligent.
c
3:118; 16:34.
1345
The Qur’an repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without a just or real cause. This is why, wherever it speaks of punishment, it does not fail to add that punishment or reward is the result of man’s own doings.
وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ۚ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ
2:134.
2:134.
2:134.
Commentary
The expression, This is of Allah’s grace upon us and upon mankind, shows that prophethood is a boon not only for the person on whom it is conferred, but also for the entire people to whom he is sent, for all men profit by it according to their respective capacities.
a
2:134.
a
2:134.
1542
Commentary
The expression, This is of Allah’s grace upon us and upon mankind, shows that prophethood is a boon not only for the person on whom it is conferred, but also for the entire people to whom he is sent, for all men profit by it according to their respective capacities.
a
2:134.
وَقَالَ يَٰبَنِىَّ لَا تَدْخُلُوا۟ مِنۢ بَابٍ وَٰحِدٍ وَٱدْخُلُوا۟ مِنْ أَبْوَٰبٍ مُّتَفَرِّقَةٍ ۖ وَمَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ ۖ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ
11:57, 89; 14:12.
مفسر کہتے ہیں کہ نظر لگنے سے بچانے کے لئے ایسا حکم دیا گیا۔ مگر اصل بات یہ معلوم ہوتی ہے کہ سارے قصے کو سن کر حضرت یعقوب علیہ السلام کو یقین ہو گیا تھا‘جیسا کہ آیت کے اگلے حصے میں ہے‘ کہ غلّہ تقسیم کرنے والا یوسفؑ ہے۔ ورنہ فرعون کے کسی وزیر کو کیا ضرورت تھی کہ وہ یوسفؑ کے بھائی کے لانے پر زور دیتا۔ پس حضرت یعقوبؑ نے چاہا کہ سب بھائی الگ الگ دروازوں سے شہر میں جائیں تا شاہی سپاہی یامین کو دوسرے بھائیوں سے پہلے یوسف سے ملوادیں اور دونوں بھائی ایک دوسرے سے حالات سن لیں۔
11:57, 89; 14:12.
11:57, 89; 14:12.
Commentary:
As Joseph’s brothers had told Jacob that they were suspected of being spies in Egypt, so, in order not to excite or strengthen a similar suspicion, Jacob advised them to enter the town separately and not in a body. The advice may be taken as hinting that Jacob had possibly been told by Divine revelation that Joseph was alive in Egypt and therefore he asked them to enter the town singly so that Joseph might have an opportunity to meet and talk to Benjamin in private.
For the meaning of the term توکل (trust in God) see 3:123.
a
11:57, 89; 14:12.
3
مفسر کہتے ہیں کہ نظر لگنے سے بچانے کے لئے ایسا حکم دیا گیا۔ مگر اصل بات یہ معلوم ہوتی ہے کہ سارے قصے کو سن کر حضرت یعقوب علیہ السلام کو یقین ہو گیا تھا‘جیسا کہ آیت کے اگلے حصے میں ہے‘ کہ غلّہ تقسیم کرنے والا یوسفؑ ہے۔ ورنہ فرعون کے کسی وزیر کو کیا ضرورت تھی کہ وہ یوسفؑ کے بھائی کے لانے پر زور دیتا۔ پس حضرت یعقوبؑ نے چاہا کہ سب بھائی الگ الگ دروازوں سے شہر میں جائیں تا شاہی سپاہی یامین کو دوسرے بھائیوں سے پہلے یوسف سے ملوادیں اور دونوں بھائی ایک دوسرے سے حالات سن لیں۔
a
11:57, 89; 14:12.
1569
Commentary:
As Joseph’s brothers had told Jacob that they were suspected of being spies in Egypt, so, in order not to excite or strengthen a similar suspicion, Jacob advised them to enter the town separately and not in a body. The advice may be taken as hinting that Jacob had possibly been told by Divine revelation that Joseph was alive in Egypt and therefore he asked them to enter the town singly so that Joseph might have an opportunity to meet and talk to Benjamin in private.
For the meaning of the term توکل (trust in God) see 3:123.
a
11:57, 89; 14:12.
وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا ۚ وَإِنَّهُۥ لَذُو عِلْمٍ لِّمَا عَلَّمْنَٰهُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
1570
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1392
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
وَبَرَزُوا۟ لِلَّهِ جَمِيعًا فَقَالَ ٱلضُّعَفَٰٓؤُا۟ لِلَّذِينَ ٱسْتَكْبَرُوٓا۟ إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ ٱللَّهِ مِن شَىْءٍ ۚ قَالُوا۟ لَوْ هَدَىٰنَا ٱللَّهُ لَهَدَيْنَٰكُمْ ۖ سَوَآءٌ عَلَيْنَآ أَجَزِعْنَآ أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ
6:129; 7:39, 40; 28:64; 33:68, 69; 34:32, 33; 40:48, 49.
6:129; 7:39, 40; 28:64; 33:68, 69; 34:32, 33; 40:48, 49.
It is not so much the actual misdeeds of a people that bring about their downfall as the exposure of their weaknesses. With their weaknesses having become exposed, their prestige and reputation which, more than their achievements, are the mainstay of their success, suffer a mortal blow, lowering them in the estimation of rival communities and bringing in their wake their decline and decadence. This is the significance of the verse, 'they shall appear before Allah.'
A people who are destined to perish give way to despair and become readily resigned to their low state.
6:129; 7:39, 40; 28:64; 33:68,69; 34:32, 33; 40:48, 49.
Important Words:
برزوا (they shall appear) is derived from برز which means, he came out in the open country; he appeared before men after being hidden. ابرزالکتاب means, he made the book public; he published it. بارز العدو means, he came out (of his camp etc.) and fought the enemy. تبرز means, he went into the open country to answer the call of nature (Aqrab).
Commentary:
The words, They shall all appear before Allah, embody a great truth about the decline and Fall of nations. It is not so much the actual weaknesses and misdeeds of a people that bring about their downfall as the exposure of their weaknesses. With their weaknesses having become exposed, their prestige and reputation, which more than their achievements are the mainstay of their success, suffer a mortal blow, lowering them in the estimation of rival communities and bringing in their wake decline and decadence. The words quoted above thus mean that God will lift the veil from the iniquities of the sinful and will expose them to public view, because from Him nothing is hidden.
The verse also sheds some light on another important principle about the rise and fall of nations. A people who are destined to perish give way to despair and become readily resigned to their low state, as hinted at in the words, it is now equal for us whether we show impatience or remain patient: there is no way of escape for us. On the contrary, a people for whom a bright future waits continue to make ceaseless efforts to improve their condition till all signs of decline and degeneration disappear and their feet are set firmly on the road to success and prosperity.
e
6:129; 7:39, 40; 28:64; 33:68, 69; 34:32, 33; 40:48, 49.
b
6:129; 7:39, 40; 28:64; 33:68,69; 34:32, 33; 40:48, 49.
1676
Important Words:
برزوا (they shall appear) is derived from برز which means, he came out in the open country; he appeared before men after being hidden. ابرزالکتاب means, he made the book public; he published it. بارز العدو means, he came out (of his camp etc.) and fought the enemy. تبرز means, he went into the open country to answer the call of nature (Aqrab).
Commentary:
The words, They shall all appear before Allah, embody a great truth about the decline and Fall of nations. It is not so much the actual weaknesses and misdeeds of a people that bring about their downfall as the exposure of their weaknesses. With their weaknesses having become exposed, their prestige and reputation, which more than their achievements are the mainstay of their success, suffer a mortal blow, lowering them in the estimation of rival communities and bringing in their wake decline and decadence. The words quoted above thus mean that God will lift the veil from the iniquities of the sinful and will expose them to public view, because from Him nothing is hidden.
The verse also sheds some light on another important principle about the rise and fall of nations. A people who are destined to perish give way to despair and become readily resigned to their low state, as hinted at in the words, it is now equal for us whether we show impatience or remain patient: there is no way of escape for us. On the contrary, a people for whom a bright future waits continue to make ceaseless efforts to improve their condition till all signs of decline and degeneration disappear and their feet are set firmly on the road to success and prosperity.
d
6:129; 7:39, 40; 28:64; 33:68, 69; 34:32, 33; 40:48, 49.
1463
It is not so much the actual misdeeds of a people that bring about their downfall as the exposure of their weaknesses. With their weaknesses having become exposed, their prestige and reputation which, more than their achievements, are the mainstay of their success, suffer a mortal blow, lowering them in the estimation of rival communities and bringing in their wake their decline and decadence. This is the significance of the verse, 'they shall appear before Allah.'
1464
A people who are destined to perish give way to despair and become readily resigned to their low state.
رَبَّنَآ إِنَّكَ تَعْلَمُ مَا نُخْفِى وَمَا نُعْلِنُ ۗ وَمَا يَخْفَىٰ عَلَى ٱللَّهِ مِن شَىْءٍ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ
2:78; 3:6; 27:66.
2:78; 3:6; 27:66.
2:78; 3:6; 27:66.
Commentary:
This and the preceding verses speak of the nobility and purity of Abraham’s motives in settling his wife and child in the uncultivable valley of Mecca. Thus, incidentally, they also constitute a refutation of the Biblical imputation against Abraham that he drove away Hagar and Ishmael in order to please Sarah (Gen. 21 :10,14). The charge has been proved to be false and baseless from the mouth of Abraham himself. He is spoken of in these verses as saying that the Omniscient God to Whom the inmost secrets of the human heart are known, was aware that he was not leaving Hagar and Ishmael in the wilderness of Mecca in order to please any woman but to win the pleasure of God and that He might be worshipped in the Sacred House. In the pathetic words, Our Lord, certainly Thou knowest what we conceal and what we make known, Abraham calls on God to testify to the honesty of his motives.
By the words, And nothing whatsoever is hidden from Allah, whether in the earth or in the heaven, God testifies to the truth of Abraham’s words, meaning that He knew the purity of Abraham’s intentions in settling his wife and child in that bleak and barren place.
f
2:78; 3:6; 27:66.
a
2:78; 3:6; 27:66.
1693
Commentary:
This and the preceding verses speak of the nobility and purity of Abraham’s motives in settling his wife and child in the uncultivable valley of Mecca. Thus, incidentally, they also constitute a refutation of the Biblical imputation against Abraham that he drove away Hagar and Ishmael in order to please Sarah (Gen. 21 :10,14). The charge has been proved to be false and baseless from the mouth of Abraham himself. He is spoken of in these verses as saying that the Omniscient God to Whom the inmost secrets of the human heart are known, was aware that he was not leaving Hagar and Ishmael in the wilderness of Mecca in order to please any woman but to win the pleasure of God and that He might be worshipped in the Sacred House. In the pathetic words, Our Lord, certainly Thou knowest what we conceal and what we make known, Abraham calls on God to testify to the honesty of his motives.
By the words, And nothing whatsoever is hidden from Allah, whether in the earth or in the heaven, God testifies to the truth of Abraham’s words, meaning that He knew the purity of Abraham’s intentions in settling his wife and child in that bleak and barren place.
c
2:78; 3:6; 27:66.
وَقَالَ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَا عَبَدْنَا مِن دُونِهِۦ مِن شَىْءٍ نَّحْنُ وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِۦ مِن شَىْءٍ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ فَهَلْ عَلَى ٱلرُّسُلِ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ
6:149; 43:21.
5:93, 100; 24:55; 29:19; 36:18.
6:149; 43:21.
5:93,100; 24:55; 29:19; 36:18.
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
e
6:149; 43:21.
f
5:93, 100; 24:55; 29:19; 36:18.
b
6:149; 43:21.
c
5:93,100; 24:55; 29:19; 36:18.
1837
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
c
6:149; 43:21.
d
5:93, 100; 24:55; 29:19; 36:18.
أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍ يَتَفَيَّؤُا۟ ظِلَٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَٰخِرُونَ
قرآن کریم میں ہے وَھُمْ دَاخِرُوْنَ یعنی کفار ذلیل ہو کر رہیں گے جس کا مطلب یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کا سایہ بڑھنے سے کفار کو ذلت پہنچے گی۔
It is a natural phenomenon that the shadow of everything after reaching a certain stage becomes contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. Thus disbelievers are warned that Divine punishment will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen, because things have long shadows when the sun is at their backs, and the sun of the grace of God is at the back of the Holy Prophet.
Commentary:
In this verse disbelievers are told to consider and reflect that everything is subject to decline. Nations rise and fall. Flourishing cities and prosperous towns fall into ruin. Governments change and powerful countries fall victim to decay and decline. The poor become rich and the wealthy are reduced to poverty. So does the shadow of everything after reaching a certain stage become contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. When such is the eternal law of nature, why then do the disbelievers not take a lesson from this natural phenomenon and realize that their shadow is decreasing and why do they not give up conceit and pride and accept the Prophet of God?
In the preceding verses reference was made to the various forms of Divine punishment. In this verse, however, disbelievers are told to think and ponder why their power is declining and that of the Holy Prophet increasing. Nothing in this world can go against the will of the Creator. Natural objects have long shadows when the sun is at their backs. From this natural phenomenon it is easily understandable that the shadows of those who have God at their back must also become long, hinting that their power and influence must grow. But just as shadows have no independent existence of their own and depend on the sun for their increase or decrease, similarly success and prosperity depend only on the sun of the grace of God. When God withdraws His grace from a people, their progress and prosperity depart. Disbelievers are warned that punishments mentioned above will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen until it will spread and reach to Mecca. Such is the eternal law of God which is embodied in the present verse and which they have been invited to study and profit by.
It may be objected that it is to the East or to the West that shadows are shifted and not to the right or to the left as mentioned in this verse. The reason for this description lies in the fact that it is with reference to the Holy Prophet and the Meccans that the directions have been mentioned in this verse. In fact, the verse implies a reference to the Hijrah. The Prophet was to go to Medina, which lies in the North, and the Meccans were in Mecca, which is in the South. If a person standing at a place where the boundaries of Mecca and Medina meet should face the East, Mecca will be on his right and Medina on his left. 'The right', thus refers to Mecca and 'the left' to Medina. The use of the word الیمین (the right) in the singular and الشمائل (the left) in the plural signifies that the shadow of disbelievers, being limited, will decline and decrease and the Holy Prophet who will migrate to a town situated to the left will have many shadows i.e. his cause will advance and progress from many sides.
1
قرآن کریم میں ہے وَھُمْ دَاخِرُوْنَ یعنی کفار ذلیل ہو کر رہیں گے جس کا مطلب یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کا سایہ بڑھنے سے کفار کو ذلت پہنچے گی۔
1850
Commentary:
In this verse disbelievers are told to consider and reflect that everything is subject to decline. Nations rise and fall. Flourishing cities and prosperous towns fall into ruin. Governments change and powerful countries fall victim to decay and decline. The poor become rich and the wealthy are reduced to poverty. So does the shadow of everything after reaching a certain stage become contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. When such is the eternal law of nature, why then do the disbelievers not take a lesson from this natural phenomenon and realize that their shadow is decreasing and why do they not give up conceit and pride and accept the Prophet of God?
In the preceding verses reference was made to the various forms of Divine punishment. In this verse, however, disbelievers are told to think and ponder why their power is declining and that of the Holy Prophet increasing. Nothing in this world can go against the will of the Creator. Natural objects have long shadows when the sun is at their backs. From this natural phenomenon it is easily understandable that the shadows of those who have God at their back must also become long, hinting that their power and influence must grow. But just as shadows have no independent existence of their own and depend on the sun for their increase or decrease, similarly success and prosperity depend only on the sun of the grace of God. When God withdraws His grace from a people, their progress and prosperity depart. Disbelievers are warned that punishments mentioned above will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen until it will spread and reach to Mecca. Such is the eternal law of God which is embodied in the present verse and which they have been invited to study and profit by.
It may be objected that it is to the East or to the West that shadows are shifted and not to the right or to the left as mentioned in this verse. The reason for this description lies in the fact that it is with reference to the Holy Prophet and the Meccans that the directions have been mentioned in this verse. In fact, the verse implies a reference to the Hijrah. The Prophet was to go to Medina, which lies in the North, and the Meccans were in Mecca, which is in the South. If a person standing at a place where the boundaries of Mecca and Medina meet should face the East, Mecca will be on his right and Medina on his left. 'The right', thus refers to Mecca and 'the left' to Medina. The use of the word الیمین (the right) in the singular and الشمائل (the left) in the plural signifies that the shadow of disbelievers, being limited, will decline and decrease and the Holy Prophet who will migrate to a town situated to the left will have many shadows i.e. his cause will advance and progress from many sides.
1550
It is a natural phenomenon that the shadow of everything after reaching a certain stage becomes contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. Thus disbelievers are warned that Divine punishment will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen, because things have long shadows when the sun is at their backs, and the sun of the grace of God is at the back of the Holy Prophet.
إِنَّ ٱللَّهَ يَعْلَمُ مَا يَدْعُونَ مِن دُونِهِۦ مِن شَىْءٍ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
Commentary:
The words, verily Allah knows…, contain a warning that God is not unaware of the blasphemous practices of idol worshippers and that He will punish them for having enthroned false gods in their hearts.
2968
Commentary:
The words, verily Allah knows…, contain a warning that God is not unaware of the blasphemous practices of idol worshippers and that He will punish them for having enthroned false gods in their hearts.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَكَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً ۚ وَمَا كَانَ ٱللَّهُ لِيُعْجِزَهُۥ مِن شَىْءٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ إِنَّهُۥ كَانَ عَلِيمًا قَدِيرًا
12:110; 22:46, 47; 30:10; 40:22; 47:11.
12:110; 22:46, 47; 30:10; 40:22; 47:11.
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
12:110; 22:47; 30:10; 40:22; 47:11.
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
d
12:110; 22:47; 30:10; 40:22; 47:11.
3211
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
2424
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
قَالُوا۟ مَآ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَآ أَنزَلَ ٱلرَّحْمَٰنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ
14:11; 26:155.
14:11; 26:155.
14:11; 26:155.
Commentary:
All the three great Prophets mentioned in the preceding verse were rejected on the plea that they were just ordinary "men like us" and that God never revealed anything to anybody. The pretext which disbelievers put forward in justi-fication of their rejection of God’s Prophets has elsewhere been mentioned in the Quran in the words: "We have not heard of such a thing among our forefathers" (23:25).
a
14:11; 26:155.
a
14:11; 26:155.
3224
Commentary:
All the three great Prophets mentioned in the preceding verse were rejected on the plea that they were just ordinary "men like us" and that God never revealed anything to anybody. The pretext which disbelievers put forward in justi-fication of their rejection of God’s Prophets has elsewhere been mentioned in the Quran in the words: "We have not heard of such a thing among our forefathers" (23:25).
b
14:11; 26:155.
وَمَا ٱخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُۥٓ إِلَى ٱللَّهِ ۚ ذَٰلِكُمُ ٱللَّهُ رَبِّى عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
20:70; 39:47.
Commentary:
The verse means to say that as it has been the invariable Divine practice that whenever differences among the followers of different religions assume dangerous dimensions God sends down a new revelation to reveal His will; so now that great differences have arisen among the followers of different faiths, God has revealed the Quran to which men should now refer all their disagreements and differences for decision and judgement.
a
20:70; 39:47.
3609
Commentary:
The verse means to say that as it has been the invariable Divine practice that whenever differences among the followers of different religions assume dangerous dimensions God sends down a new revelation to reveal His will; so now that great differences have arisen among the followers of different faiths, God has revealed the Quran to which men should now refer all their disagreements and differences for decision and judgement.
مَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَٱلرَّمِيمِ
46:26.
46:26.
46:26.
c
46:26.
d
46:26.
c
46:26.
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
19:48.
60:7.
6:79; 43:27.
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
60:7.
6:79; 43:27.
9:114; 19:48; 26:87.
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
60:7.
b
6:79; 43:27.
c
19:48.
1
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
a
60:7.
b
6:79; 43:27.
c
9:114; 19:48; 26:87.
4213
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
19:48.
b
60:7.
c
6:79; 43:27.
3029
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ ٱللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ كَبِيرٍ