مَّاۤ
Appears 20 times in Quran
Occurrences in Quran
Found 20 verses containing "مَّاۤ".
۞ وَالۡوٰلِدٰتُ یُرۡضِعۡنَ اَوۡلٰدَہُنَّ حَوۡلَیۡنِ کَامِلَیۡنِ ۖ لِمَنۡ اَرَادَ اَنۡ یُّتِمَّ الرَّضَاعَۃَ ۚ وَعَلَی الۡمَوۡلُوۡدِ لَہٗ رِزۡقُہُنَّ وَکِسۡوَتُہُنَّ بِالۡمَعۡرُوۡفِ ۚ لَا تُکَلَّفُ نَفۡسٌ اِلَّا وُسۡعَہَا ۚ لَا تُضَآرَّ وٰلِدَۃٌۢ بِوَلَدِہَا وَلَا مَوۡلُوۡدٌ لَّہٗ بِوَلَدِہٖ ۚ وَعَلَی الۡوَارِثِ مِثۡلُ ذٰلِکَ ۗ فَاِنۡ اَرَادَا فِصَالًا عَنۡ تَرَاضٍ مِّنۡہُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَیۡہِمَا ۗ وَاِنۡ اَرَدتُّمۡ اَنۡ تَسۡتَرۡضِعُوۡۤا اَوۡلٰدَکُمۡ فَلَا جُنَاحَ عَلَیۡکُمۡ اِذَا سَلَّمۡتُمۡ مَّاۤ اٰتَیۡتُمۡ بِالۡمَعۡرُوۡفِ ۗ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
176
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
177
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
178
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
179
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
1
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
2
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
3
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
4
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
5
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
6
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
240
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
286
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
287
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
288
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
288A
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
مَّاۤ اَصَابَکَ مِنۡ حَسَنَۃٍ فَمِنَ اللّٰہِ ۖ وَمَاۤ اَصَابَکَ مِنۡ سَیِّئَۃٍ فَمِنۡ نَّفۡسِکَ ۚ وَاَرۡسَلۡنٰکَ لِلنَّاسِ رَسُوۡلًا ۚ وَکَفٰی بِاللّٰہِ شَہِیۡدًا
جو لوگ منافق ہوتے ہیں ان کا یہ طریق ہوتا ہے کہ جب کامیابی نصیب ہو تو اسے خداتعالیٰ کی طرف منسوب کرتے ہیں اور کہتے ہیں کہ یہ آسمانی سلسلہ ہے اس نے تو اس طرح ترقی کرنی ہی تھی۔ لیکن جب کوئی تکلیف پہنچے تو کہہ دیتے ہیں کہ رسول سے یا خلیفہ سے غلطی ہو گئی تھی یہ اس کا نتیجہ ہے فرماتا ہے کہ جس نقطہ نگاہ سے تم کامیابی کو اللہ تعالیٰ کی طرف منسوب کرتے ہو۔ اس نقطہ نگاہ سے تو سکھ اور دکھ دونوں اللہ تعالیٰ کی طرف سے ہیں۔ ایک کو خداتعالیٰ کی طرف منسوب کرنا اور دوسری کو رسول کی طرف‘ کیا اس غرض سے نہیں کہ لوگوں کے دلوں میں رسول کی محبت کم ہو اور اس کی وقعت ان کے دلوں سے جاتی رہے۔ مگر ف
God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man.
Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows.
1
جو لوگ منافق ہوتے ہیں ان کا یہ طریق ہوتا ہے کہ جب کامیابی نصیب ہو تو اسے خداتعالیٰ کی طرف منسوب کرتے ہیں اور کہتے ہیں کہ یہ آسمانی سلسلہ ہے اس نے تو اس طرح ترقی کرنی ہی تھی۔ لیکن جب کوئی تکلیف پہنچے تو کہہ دیتے ہیں کہ رسول سے یا خلیفہ سے غلطی ہو گئی تھی یہ اس کا نتیجہ ہے فرماتا ہے کہ جس نقطہ نگاہ سے تم کامیابی کو اللہ تعالیٰ کی طرف منسوب کرتے ہو۔ اس نقطہ نگاہ سے تو سکھ اور دکھ دونوں اللہ تعالیٰ کی طرف سے ہیں۔ ایک کو خداتعالیٰ کی طرف منسوب کرنا اور دوسری کو رسول کی طرف‘ کیا اس غرض سے نہیں کہ لوگوں کے دلوں میں رسول کی محبت کم ہو اور اس کی وقعت ان کے دلوں سے جاتی رہے۔ مگر ف
548
Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows.
637
God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man.
وَقَالَتِ الۡیَہُوۡدُ یَدُ اللّٰہِ مَغۡلُوۡلَۃٌ ۚ غُلَّتۡ اَیۡدِیۡہِمۡ وَلُعِنُوۡا بِمَا قَالُوۡا ۘ بَلۡ یَدَاہُ مَبۡسُوۡطَتَانِ یُنۡفِقُ کَیۡفَ یَشَآءُ ۚ وَلَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیٰنًا وَّکُفۡرًا ۚ وَاَلۡقَیۡنَا بَیۡنَہُمُ الۡعَدٰوَۃَ وَالۡبَغۡضَآءَ اِلٰی یَوۡمِ الۡقِیٰمَۃِ ۚ کُلَّمَاۤ اَوۡقَدُوۡا نَارًا لِّلۡحَرۡبِ اَطۡفَاَہَا اللّٰہُ ۚ وَیَسۡعَوۡنَ فِی الۡاَرۡضِ فَسَادًا ۚ وَاللّٰہُ لَا یُحِبُّ الۡمُفۡسِدِیۡنَ
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
a
3:56; 5:15.
b
2:18.
f
3:182; 36:48.
g
5:69.
a
3:182; 36:48.
b
5:69.
c
3:56; 5:15.
d
2:18.
695
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
b
3:182; 36:48.
c
5:69.
d
3:56; 5:15.
e
2:18.
767
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
768
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
769
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لَسۡتُمۡ عَلٰی شَیۡءٍ حَتّٰی تُقِیۡمُوا التَّوۡرٰٮۃَ وَالۡاِنۡجِیۡلَ وَمَاۤ اُنۡزِلَ اِلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ ۗ وَلَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیٰنًا وَّکُفۡرًا ۖ فَلَا تَاۡسَ عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
5:65.
5:65.
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
5:65.
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
a
5:65.
699
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
774
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
ہُنَالِکَ تَبۡلُوۡا کُلُّ نَفۡسٍ مَّاۤ اَسۡلَفَتۡ ۚ وَرُدُّوۡۤا اِلَی اللّٰہِ مَوۡلٰٮہُمُ الۡحَقِّ ۖ وَضَلَّ عَنۡہُمۡ مَّا کَانُوۡا یَفۡتَرُوۡنَ
86:10.
It is not given to man fully to comprehend and realize the reality of things in this world. It is only in the next world that the veil shall be completely lifted from all things and their real nature will come to light.
86:10.
Important Words:
تبلوا (shall realize) is derived from بلا. They say بلاہ i.e. he tried or proved or tested him with something good or evil; he knew it or became acquainted with it. بلوته also means, I smelt it (Lane).
Commentary:
The verse implies that it is not given to man to fully comprehend and realize the reality and details of everything in this world. It is only in the next world that the veil shall be completely lifted from all things and their real nature will come to light and judgement will be pronounced regarding all matters by God Who is the real Master of all creation.
d
86:10.
588
人类今生不能充分理会并认识到事情的真相。只有在后世才完全拉开一切事情的面纱而显露出它们真正的性质。
b
86:10.
1306
Important Words:
تبلوا (shall realize) is derived from بلا. They say بلاہ i.e. he tried or proved or tested him with something good or evil; he knew it or became acquainted with it. بلوته also means, I smelt it (Lane).
Commentary:
The verse implies that it is not given to man to fully comprehend and realize the reality and details of everything in this world. It is only in the next world that the veil shall be completely lifted from all things and their real nature will come to light and judgement will be pronounced regarding all matters by God Who is the real Master of all creation.
a
86:10.
1257
It is not given to man fully to comprehend and realize the reality of things in this world. It is only in the next world that the veil shall be completely lifted from all things and their real nature will come to light.
وَاَلَّفَ بَیۡنَ قُلُوۡبِہِمۡ ۚ لَوۡ اَنۡفَقۡتَ مَا فِی الۡاَرۡضِ جَمِیۡعًا مَّاۤ اَلَّفۡتَ بَیۡنَ قُلُوۡبِہِمۡ وَلٰکِنَّ اللّٰہَ اَلَّفَ بَیۡنَہُمۡ ۚ اِنَّہٗ عَزِیۡزٌ حَکِیۡمٌ
3:104.
3:104
3:104.
Commentary:
The verse is intended to meet any possible demur on the part of believers in the matter of accepting a peace offer made by the enemy. It is no favour of the believers upon God or His Messenger, if they have helped the Prophet; on the other hand, it is God’s favour upon them that He has put affection "between their hearts," for, before their acceptance of Islam they too were enemies of one another.
d
3:104.
b
3:104.
1151
Commentary:
The verse is intended to meet any possible demur on the part of believers in the matter of accepting a peace offer made by the enemy. It is no favour of the believers upon God or His Messenger, if they have helped the Prophet; on the other hand, it is God’s favour upon them that He has put affection "between their hearts," for, before their acceptance of Islam they too were enemies of one another.
c
3:104
قُلۡ اَرَءَیۡتُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ لَکُمۡ مِّنۡ رِّزۡقٍ فَجَعَلۡتُمۡ مِّنۡہُ حَرَامًا وَّحَلٰلًا قُلۡ آٰللّٰہُ اَذِنَ لَکُمۡ ۖ اَمۡ عَلَی اللّٰہِ تَفۡتَرُوۡنَ
5:104.
Eating and drinking are the primary needs of man and it is the first duty of a religion to guide him in this respect. It stands to reason, however, that there should be some medical, moral or religious grounds for declaring some things as lawful and others as unlawful. Islam has provided necessary teachings in this regard.
5:104.
Commentary:
In v. 58, it was stated that the Holy Prophet has been given a Book which possesses the power to remove doubts and misgivings. In proof of this claim the Quran in the present verse refers to a rule of conduct which people before Islam observed with regard to eatables, merely because it came to them from their forefathers, though reason revolted against it. Eating and drinking is one of the primary needs of mankind and it is the first duty of a religion to guide men in this respect. Before the advent of Islam, however, the world possessed no right guidance on this subject. Men followed no fixed principle or law, declaring one thing lawful and another unlawful as they desired. It stands to reason, however, that there should be some medical, moral or religious grounds for the declaration of some things as lawful and others as unlawful. An arbitrary classification into clean and unclean things without valid reason is to belie God’s creation. There are sure to arise doubts in the minds of men with regard to such arbitrary classification, and only that religion can successfully remove such doubts which lays down and expounds definite laws and regulations with regard to eatables. Islam has clearly done that. So it excels other religions in this respect also that it has laid down definite laws and regulations according to which things belonging to a certain category are treated as lawful and clean and those belonging to another category as unlawful and unclean, and has not laid down its teachings in an arbitrary manner.
c
5:104.
596
吃和喝是人类首要的需要。在该方面引导他们, 是一门宗教最重要的责任。然后, 应该根据医学、道德或宗教上的一些情况来宣布有些东西是合法的而另外一些东西是非法的, 这也是合乎情理的。伊斯兰教在这方面规定了必要的教导。
b
5:104.
1335
Commentary:
In v. 58, it was stated that the Holy Prophet has been given a Book which possesses the power to remove doubts and misgivings. In proof of this claim the Quran in the present verse refers to a rule of conduct which people before Islam observed with regard to eatables, merely because it came to them from their forefathers, though reason revolted against it. Eating and drinking is one of the primary needs of mankind and it is the first duty of a religion to guide men in this respect. Before the advent of Islam, however, the world possessed no right guidance on this subject. Men followed no fixed principle or law, declaring one thing lawful and another unlawful as they desired. It stands to reason, however, that there should be some medical, moral or religious grounds for the declaration of some things as lawful and others as unlawful. An arbitrary classification into clean and unclean things without valid reason is to belie God’s creation. There are sure to arise doubts in the minds of men with regard to such arbitrary classification, and only that religion can successfully remove such doubts which lays down and expounds definite laws and regulations with regard to eatables. Islam has clearly done that. So it excels other religions in this respect also that it has laid down definite laws and regulations according to which things belonging to a certain category are treated as lawful and clean and those belonging to another category as unlawful and unclean, and has not laid down its teachings in an arbitrary manner.
e
5:104.
1272
Eating and drinking are the primary needs of man and it is the first duty of a religion to guide him in this respect. It stands to reason, however, that there should be some medical, moral or religious grounds for declaring some things as lawful and others as unlawful. Islam has provided necessary teachings in this regard.
فَاِنۡ تَوَلَّوۡا فَقَدۡ اَبۡلَغۡتُکُمۡ مَّاۤ اُرۡسِلۡتُ بِہٖۤ اِلَیۡکُمۡ ۚ وَیَسۡتَخۡلِفُ رَبِّیۡ قَوۡمًا غَیۡرَکُمۡ وَلَا تَضُرُّوۡنَہٗ شَیۡـًٔا ۚ اِنَّ رَبِّیۡ عَلٰی کُلِّ شَیۡءٍ حَفِیۡظٌ
7:69; 46:24.
4:134; 6:134.
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
d
7:69; 46:24.
e
4:134; 6:134.
a
7:69; 46:24.
b
4:134; 6:134.
1438
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
c
7:69; 46:24.
d
4:134; 6:134.
مَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِہٖۤ اِلَّاۤ اَسۡمَآءً سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ اِنِ الۡحُکۡمُ اِلَّا لِلّٰہِ ۚ اَمَرَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ ۚ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
30:31; 98:6.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
30:31; 98:6.
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
1544
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
30:31; 98:6.
b
7:72; 53:24.
c
6:58; 12:68.
d
2:84; 17:24; 41:15.
وَقَالَ الشَّیۡطٰنُ لَمَّا قُضِیَ الۡاَمۡرُ اِنَّ اللّٰہَ وَعَدَکُمۡ وَعۡدَ الۡحَقِّ وَوَعَدتُّکُمۡ فَاَخۡلَفۡتُکُمۡ ۖ وَمَا کَانَ لِیَ عَلَیۡکُمۡ مِّنۡ سُلۡطٰنٍ اِلَّاۤ اَنۡ دَعَوۡتُکُمۡ فَاسۡتَجَبۡتُمۡ لِیۡ ۖ فَلَا تَلُوۡمُوۡنِیۡ وَلُوۡمُوۡۤا اَنۡفُسَکُمۡ ۖ مَّاۤ اَنَا۠ بِمُصۡرِخِکُمۡ وَمَاۤ اَنۡتُمۡ بِمُصۡرِخِیَّ ۖ اِنِّیۡ کَفَرۡتُ بِمَاۤ اَشۡرَکۡتُمُوۡنِ مِنۡ قَبۡلُ ۗ اِنَّ الظّٰلِمِیۡنَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
f
15:43; 16:100; 17:66.
a
15:43; 16:100; 17:66.
1677
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
a
15:43; 16:100; 17:66.
۞ مَّاۤ اَشۡہَدتُّہُمۡ خَلۡقَ السَّمٰوٰتِ وَالۡاَرۡضِ وَلَا خَلۡقَ اَنۡفُسِہِمۡ وَمَا کُنۡتُ مُتَّخِذَ الۡمُضِلِّیۡنَ عَضُدًا
The verse seems to signify that at that time there will be general talk about a new world order which will herald an era of permanent peace and concord in the world and the so-called leaders of political and social thought will seek and claim to establish it, but they will not succeed in their efforts because God has reserved for Himself the consummation of this supreme task.
Commentary:
The pronoun "them" refers to Satan and his devotees, and the verse purports to say that those who think that by following in the footsteps of Satan and by having recourse to satanic ways they can make progress in the world suffer from a grievous error. How can they, by making common cause with the Evil Spirit and his tribe, hope to make real and enduring progress when the latter had nothing to do with the creation of the heavens and the earth or with man’s own creation, i.e. all the natural faculties and instincts of man have been implanted in him by God for the promotion of good in the world. So the fleeting and ephemeral material advancement and progress of the people who have forsaken the path of God and have chosen to follow Satan should not make true believers think that God has divorced Himself from the direction and control of the universe and has entrusted its management into the hands of Satan and his devotees. God has ever maintained a firm hold over the affairs of His creatures and the management of the world and will never take leave of it. The triumphs and successes of the sons of Satan are but transitory and man eventually is bound to turn to his Lord and Creator.
A somewhat deeper reflection over the verse reveals the very important fact that in the period with which these verses particularly deal there will be general talk about a new world-order and so-called leaders of political and social thought of the time would seek and claim to establish such a world-order. These spurious leaders are told that they will never succeed in establishing a new world-order which will herald an era of permanent peace, harmony and concord in the world. God has reserved to Himself the consum-mation of this supreme task. He does not need the assistance and cooperation of the sons of darkness to establish such an order. Whenever, in His infallible wisdom, He decrees that such an order shall come into existence, His angels to whom is entrusted the direction of the affairs of the universe create circumstances which contribute to its establishment and promotion. As in the past so in the present time a healthy world-order will come into being on the ashes of the old, decayed and rotten one and mankind will recover from its moral and social ailments. But this new world-order will come into being not through material means but according to God’s own plan and decree and through the agency of a new Adam.
2092
Commentary:
The pronoun "them" refers to Satan and his devotees, and the verse purports to say that those who think that by following in the footsteps of Satan and by having recourse to satanic ways they can make progress in the world suffer from a grievous error. How can they, by making common cause with the Evil Spirit and his tribe, hope to make real and enduring progress when the latter had nothing to do with the creation of the heavens and the earth or with man’s own creation, i.e. all the natural faculties and instincts of man have been implanted in him by God for the promotion of good in the world. So the fleeting and ephemeral material advancement and progress of the people who have forsaken the path of God and have chosen to follow Satan should not make true believers think that God has divorced Himself from the direction and control of the universe and has entrusted its management into the hands of Satan and his devotees. God has ever maintained a firm hold over the affairs of His creatures and the management of the world and will never take leave of it. The triumphs and successes of the sons of Satan are but transitory and man eventually is bound to turn to his Lord and Creator.
A somewhat deeper reflection over the verse reveals the very important fact that in the period with which these verses particularly deal there will be general talk about a new world-order and so-called leaders of political and social thought of the time would seek and claim to establish such a world-order. These spurious leaders are told that they will never succeed in establishing a new world-order which will herald an era of permanent peace, harmony and concord in the world. God has reserved to Himself the consum-mation of this supreme task. He does not need the assistance and cooperation of the sons of darkness to establish such an order. Whenever, in His infallible wisdom, He decrees that such an order shall come into existence, His angels to whom is entrusted the direction of the affairs of the universe create circumstances which contribute to its establishment and promotion. As in the past so in the present time a healthy world-order will come into being on the ashes of the old, decayed and rotten one and mankind will recover from its moral and social ailments. But this new world-order will come into being not through material means but according to God’s own plan and decree and through the agency of a new Adam.
1699
The verse seems to signify that at that time there will be general talk about a new world order which will herald an era of permanent peace and concord in the world and the so-called leaders of political and social thought will seek and claim to establish it, but they will not succeed in their efforts because God has reserved for Himself the consummation of this supreme task.
وَمَا کُنۡتَ بِجَانِبِ الطُّوۡرِ اِذۡ نَادَیۡنَا وَلٰکِنۡ رَّحۡمَۃً مِّنۡ رَّبِّکَ لِتُنۡذِرَ قَوۡمًا مَّاۤ اَتٰٮہُمۡ مِّنۡ نَّذِیۡرٍ مِّنۡ قَبۡلِکَ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
20:12, 13; 79:17.
32:4; 36:7.
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
20:12-13; 79:17.
32:4; 36:7.
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
d
20:12, 13; 79:17.
e
32:4; 36:7.
1
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
a
20:12-13; 79:17.
b
32:4; 36:7.
2909
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
a
20:12, 13; 79:17.
b
32:4; 36:7.
2220
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰٮہُ ۚ بَلۡ ہُوَ الۡحَقُّ مِنۡ رَّبِّکَ لِتُنۡذِرَ قَوۡمًا مَّاۤ اَتٰٮہُمۡ مِّنۡ نَّذِیۡرٍ مِّنۡ قَبۡلِکَ لَعَلَّہُمۡ یَہۡتَدُوۡنَ
28:47; 36:7.
The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.
28:47; 36:7.
Important Words:
الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.
Commentary:
In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.
d
28:47; 36:7.
1013
这一章是 الٓـمّٓ (Alif Lam Mim) 经组的最后一章。这四章 (29章-32章) 的中心论题是: 深陷在道德堕落泥潭中而现在将由穆圣提高他们的精神到光荣顶点的一个民族的复兴。这种在道德上已经死亡的民族复活而得到新生, 暗示着一个论据, 证实了死后复生和后世。所有这些经文中, 开始这一论题时都述及宇宙的创造。
d
28:47; 36:7.
3060
Important Words:
الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.
Commentary:
In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.
d
28:47; 36:7.
2320
The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.
فَلَا تَعۡلَمُ نَفۡسٌ مَّاۤ اُخۡفِیَ لَہُمۡ مِّنۡ قُرَّۃِ اَعۡیُنٍ جَزَآءًۢ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
穆圣在描述天园的幸福和舒适的形态和性质时, 据说他曾经说过: “没有人的眼睛见过它们 (天园的幸福), 也没有人的耳朵听到过它们, 也不是人的想法能够想像出它们 (بُخَارِی كِتَاب بَدْءُ الْخَلْق, Bukhari, Kitab Bad’ul-Khalq)。«圣训» 表明, 后世的幸福将不是物质的。它们将是敬畏的信者今世所做的善事和善行在精神方面的表现。用 «古兰经» 描述这些幸福的话, 不过是一种隐喻的意义。这节经文的意思也可以是, 安拉恩赐给敬畏信者在后世的幸福是如此的美好和如此的丰盛, 甚至是无法意想或想象得 出来的。即使是最具遐想的人们也无法把它们想象出来。
یہاں پر فَاء ہے ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں کیونکہ عربی کے لحاظ سے یہ جائز ہے۔
Describing the form and nature of the blessings and comforts of Paradise the Holy Prophet is reported to have said: 'No eye has yet seen them (the blessings of Paradise), nor has any ear heard of them, nor can human mind conceive of them' (Bukhari, Kitab Bad’ul-Khalq). The Hadith shows that the blessings of the life to come will not be material. They will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Qur’an have been used only in a metaphorical sense. The present verse may also mean that Divine boons and blessings that will be bestowed upon the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived of. They will be far beyond the widest stretch of human imagination.
Commentary:
This verse has been explained by the Holy Prophet in a well-known hadith. Describing the form and nature of the blessings and comforts of Paradise he is reported to have said:
لا عین رأت ولا أذن سمعت ولا خطر علی قلب بشر
"No eye has seen it (the blessings of Paradise) nor has any ear heard of them nor can human mind conceive them" (Bukhari, Kitab bad’al-Khalq). This hadith as well as the verse under comment clearly show that the blessings of the life to come will not be material, but rather spiritual; they will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Quran have been used only in a metaphorical sense. See also 2:26.
The verse may also mean that Divine boons and blessings that are awaiting the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived. They will be far beyond the widest stretch of human imagination.
1018
穆圣在描述天园的幸福和舒适的形态和性质时, 据说他曾经说过: “没有人的眼睛见过它们 (天园的幸福), 也没有人的耳朵听到过它们, 也不是人的想法能够想像出它们 (بُخَارِی كِتَاب بَدْءُ الْخَلْق, Bukhari, Kitab Bad’ul-Khalq)。«圣训» 表明, 后世的幸福将不是物质的。它们将是敬畏的信者今世所做的善事和善行在精神方面的表现。用 «古兰经» 描述这些幸福的话, 不过是一种隐喻的意义。这节经文的意思也可以是, 安拉恩赐给敬畏信者在后世的幸福是如此的美好和如此的丰盛, 甚至是无法意想或想象得 出来的。即使是最具遐想的人们也无法把它们想象出来。
1
یہاں پر فَاء ہے ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں کیونکہ عربی کے لحاظ سے یہ جائز ہے۔
3068
Commentary:
This verse has been explained by the Holy Prophet in a well-known hadith. Describing the form and nature of the blessings and comforts of Paradise he is reported to have said:
لا عین رأت ولا أذن سمعت ولا خطر علی قلب بشر
"No eye has seen it (the blessings of Paradise) nor has any ear heard of them nor can human mind conceive them" (Bukhari, Kitab bad’al-Khalq). This hadith as well as the verse under comment clearly show that the blessings of the life to come will not be material, but rather spiritual; they will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Quran have been used only in a metaphorical sense. See also 2:26.
The verse may also mean that Divine boons and blessings that are awaiting the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived. They will be far beyond the widest stretch of human imagination.
2326
Describing the form and nature of the blessings and comforts of Paradise the Holy Prophet is reported to have said: 'No eye has yet seen them (the blessings of Paradise), nor has any ear heard of them, nor can human mind conceive of them' (Bukhari, Kitab Bad’ul-Khalq). The Hadith shows that the blessings of the life to come will not be material. They will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Qur’an have been used only in a metaphorical sense. The present verse may also mean that Divine boons and blessings that will be bestowed upon the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived of. They will be far beyond the widest stretch of human imagination.
لِتُنۡذِرَ قَوۡمًا مَّاۤ اُنۡذِرَ اٰبَآؤُہُمۡ فَہُمۡ غٰفِلُوۡنَ
28:47; 32:4.
28:47; 32:4.
28:47; 32:4.
Commentary:
The Arabs were the immediate addressees of the Holy Prophet and among them no Divine Messenger had appeared for a long time. But in His infallible wisdom God selected them for preaching to mankind the last Divine Message. The Quran has incontestibly laid claim to being that Message. The following verses of the Quran speak of its finality and universality: "Say, O mankind, truly I am a Messenger to you all from Allah" (7:159); "And We have sent thee not but as a mercy for all peoples" (21:108); "Blessed is He Who has sent down the Discrimin-ation to His servant, that he may be a Warner to all the worlds" (25:2); "And We have not sent thee but as a Bearer of good news and as a Warner to all mankind" (34:29).
a
28:47; 32:4.
b
28:47; 32:4.
3216
Commentary:
The Arabs were the immediate addressees of the Holy Prophet and among them no Divine Messenger had appeared for a long time. But in His infallible wisdom God selected them for preaching to mankind the last Divine Message. The Quran has incontestibly laid claim to being that Message. The following verses of the Quran speak of its finality and universality: "Say, O mankind, truly I am a Messenger to you all from Allah" (7:159); "And We have sent thee not but as a mercy for all peoples" (21:108); "Blessed is He Who has sent down the Discrimin-ation to His servant, that he may be a Warner to all the worlds" (25:2); "And We have not sent thee but as a Bearer of good news and as a Warner to all mankind" (34:29).
c
28:47; 32:4.
قَالَ اِنَّمَا الۡعِلۡمُ عِنۡدَ اللّٰہِ وَاُبَلِّغُکُمۡ مَّاۤ اُرۡسِلۡتُ بِہٖ وَلٰکِنِّیۡۤ اَرٰٮکُمۡ قَوۡمًا تَجۡہَلُوۡنَ
As God alone knows the circumstances under which a man does his actions, good or bad, therefore only He knows whether or not he has incurred Divine punishment; and the knowledge of the time, manner and form of the punishment also rests with Him.
11:34.
Commentary:
When tauntingly asked by his people, when and how they would be punished for rejecting him, Hud pleaded ignorance of the time and manner of the Divine punishment. But he warned them at the same time that Divine punishment was sure to overtake them and that if they had some wisdom left with them they should have read the writing on the wall because the rejection of Divine Message never goes unpunished. This is the significance of the words: "but I see you to be a very ignorant people."
b
11:34.
3777
Commentary:
When tauntingly asked by his people, when and how they would be punished for rejecting him, Hud pleaded ignorance of the time and manner of the Divine punishment. But he warned them at the same time that Divine punishment was sure to overtake them and that if they had some wisdom left with them they should have read the writing on the wall because the rejection of Divine Message never goes unpunished. This is the significance of the words: "but I see you to be a very ignorant people."
2729
As God alone knows the circumstances under which a man does his actions, good or bad, therefore only He knows whether or not he has incurred Divine punishment; and the knowledge of the time, manner and form of the punishment also rests with Him.
اِنۡ ہِیَ اِلَّاۤ اَسۡمَآءٌ سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَمَا تَہۡوَی الۡاَنۡفُسُ ۖ وَلَقَدۡ جَآءَہُمۡ مِّنۡ رَّبِّہِمُ الۡہُدٰۤی
7:72; 12:41.
7:72; 12:41.
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs and doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. This verse, as also v.29, speak of the utter untenability of an idolater’s position, who stands on a broken reed.
7:72; 12:41; 22:72.
Commentary:
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs or doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. The verse, as also v. 29, speaks of the utter untenability of an idolater’s position. He stands on a broken reed.
a
7:72; 12:41.
b
7:72; 12:41; 22:72.
3984
Commentary:
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs or doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. The verse, as also v. 29, speaks of the utter untenability of an idolater’s position. He stands on a broken reed.
b
7:72; 12:41.
2883
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs and doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. This verse, as also v.29, speak of the utter untenability of an idolater’s position, who stands on a broken reed.
مَّاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡ اَہۡلِ الۡقُرٰی فَلِلّٰہِ وَلِلرَّسُوۡلِ وَلِذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَابۡنِ السَّبِیۡلِ کَیۡ لَا یَکُوۡنَ دُوۡلَۃًۢ بَیۡنَ الۡاَغۡنِیَآءِ مِنۡکُمۡ ۚ وَمَاۤ اٰتٰٮکُمُ الرَّسُوۡلُ فَخُذُوۡہُ وَمَا نَہٰٮکُمۡ عَنۡہُ فَانۡتَہُوۡا ۚ وَاتَّقُوا اللّٰہَ ۖ اِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.
8:2, 42.
47:34; 49:8.
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
1410
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
1411
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
3
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
4
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
a
8:2, 42.
b
47:34; 49:8.
4194
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
3021
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
3022
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا جَآءَکُمُ الۡمُؤۡمِنٰتُ مُہٰجِرٰتٍ فَامۡتَحِنُوۡہُنَّ ۖ اللّٰہُ اَعۡلَمُ بِاِیۡمٰنِہِنَّ ۖ فَاِنۡ عَلِمۡتُمُوۡہُنَّ مُؤۡمِنٰتٍ فَلَا تَرۡجِعُوۡہُنَّ اِلَی الۡکُفَّارِ ۖ لَا ہُنَّ حِلٌّ لَّہُمۡ وَلَا ہُمۡ یَحِلُّوۡنَ لَہُنَّ ۖ وَاٰتُوۡہُمۡ مَّاۤ اَنۡفَقُوۡا ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ اَنۡ تَنۡکِحُوۡہُنَّ اِذَاۤ اٰتَیۡتُمُوۡہُنَّ اُجُوۡرَہُنَّ ۚ وَلَا تُمۡسِکُوۡا بِعِصَمِ الۡکَوَافِرِ وَسۡـَٔلُوۡا مَاۤ اَنۡفَقۡتُمۡ وَلۡیَسۡـَٔلُوۡا مَاۤ اَنۡفَقُوۡا ۚ ذٰلِکُمۡ حُکۡمُ اللّٰہِ ۖ یَحۡکُمُ بَیۡنَکُمۡ ۚ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
4:5, 25.
2:222.
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s
4:5, 25.
2:222.
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
1
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
2
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
a
4:5, 25.
b
2:222.
4218
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
3031
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s
عَلِمَتۡ نَفۡسٌ مَّاۤ اَحۡضَرَتۡ
3:31; 82:6.
Commentary:
The verse means that fulfilment of prophecies mentioned in the foregoing verse will serve as a strong proof that life after death is a certain reality. Or it may signify that God’s special decree will come into force and the punishment of man’s evil deeds will take the form of wide-spread calamities and miseries.
a
3:31; 82:6.
1619
安拉的特令将开始实施, 对人类恶行的惩罚将化为广为散布的自然灾害。
b
3:31; 82:6.
4601
Commentary:
The verse means that fulfilment of prophecies mentioned in the foregoing verse will serve as a strong proof that life after death is a certain reality. Or it may signify that God’s special decree will come into force and the punishment of man’s evil deeds will take the form of wide-spread calamities and miseries.
b
3:31; 82:6.
3273
God’s special decree will come into force and the punishment of man’s evil deeds will take the form of widespread natural calamities.