وَاِذَا
Appears 116 times in Quran
Occurrences in Quran
Found 50 verses containing "وَاِذَا".
وَاِذَا قِیۡلَ لَہُمۡ لَا تُفۡسِدُوۡا فِی الۡاَرۡضِ قَالُوۡۤا اِنَّمَا نَحۡنُ مُصۡلِحُوۡنَ
2:28, 221.
2:28, 221.
2:28, 221.
Important Words:
تفسدوا (create disorder) is derived from افسد which is derived from فسد (fasuda) or فسد (fasada), i.e. he or it became corrupt or evil or vitiated or spoiled or tainted or in an altered state or in a disordered or disturbed condition, etc. The word is the opposite of صلح. The transitive form افسد means, he or it made (it or him) bad or corrupt or vitiated or spoiled, or put (it or him) in a disordered or disturbed condition, or simply he created disorder, etc. The word is the opposite of اصلح for which see below (Lane).
الارض (the earth) means: (1) the earth or the globe; (2) part of the earth, i.e. a land or country; (3) ground or surface of the earth; (4) floor; (5) anything that is spread on the floor; (6) anything that is low; (7) shivering or tremor (Lane).
مصلحون (promoters of peace) is derived from اصلح which is derived from صلح i.e. he or it became good or proper or righteous or in a state of order, etc. They say ھذاالشیء یصلح لك i.e. this thing is suitable or fit or meet for you. اصلح means, he or it made him or it good or proper or righteous, or put him or it in a state of order, etc. اصلح also means, he corrected or reformed or improved; or he promoted or brought about peace, harmony or reconciliation. It also means, he performed a good and right act (Lane).
Commentary:
The hypocrites tried to create disturbance in various ways: (1) they tried to sow discord among the Muslims by instigating the انصار i.e. Medinite helpers against the مھاجرین i.e. Meccan refugees (63:8, 9); (2) sometimes they imputed motives to the Holy Prophet in the distribution of alms (9:58), or his system of gathering information (9:61); (3) sometimes they tried to undermine the spirit of the Muslims (9:50), or to demoralize them by spreading rumours (4:84); (4) sometimes they encouraged non-Muslims to fight against Muslims (59:12).
In the present verse reference is made to the double-dealing of the hypocrites. Confronted with this, the hypocrites invariably pleaded that they were prompted by nothing but sincerity of purpose and that their intention was not to create ill-will but to establish mutual cordiality and peace. This is the typical defence of all mischief-makers.
The presence of hypocrites and malcontents is inevitable in every organised society. In a society, not properly organised, it is easy for disaffected members to leave. But in a well organised community, the malcontents find it difficult to leave. So they remain within and carry on their nefarious activities secretly. The presence of hypocrites is not a sign of weakness but rather of strength in a community. But this should not make a community neglectful about them. On the contrary, it is imperative that malcontents and hypocrites should be closely watched and properly dealt with, as and when circumstances require. The Holy Prophet was ever watchful of this class.
b
2:28, 221.
a
2:28, 221.
18
Important Words:
تفسدوا (create disorder) is derived from افسد which is derived from فسد (fasuda) or فسد (fasada), i.e. he or it became corrupt or evil or vitiated or spoiled or tainted or in an altered state or in a disordered or disturbed condition, etc. The word is the opposite of صلح. The transitive form افسد means, he or it made (it or him) bad or corrupt or vitiated or spoiled, or put (it or him) in a disordered or disturbed condition, or simply he created disorder, etc. The word is the opposite of اصلح for which see below (Lane).
الارض (the earth) means: (1) the earth or the globe; (2) part of the earth, i.e. a land or country; (3) ground or surface of the earth; (4) floor; (5) anything that is spread on the floor; (6) anything that is low; (7) shivering or tremor (Lane).
مصلحون (promoters of peace) is derived from اصلح which is derived from صلح i.e. he or it became good or proper or righteous or in a state of order, etc. They say ھذاالشیء یصلح لك i.e. this thing is suitable or fit or meet for you. اصلح means, he or it made him or it good or proper or righteous, or put him or it in a state of order, etc. اصلح also means, he corrected or reformed or improved; or he promoted or brought about peace, harmony or reconciliation. It also means, he performed a good and right act (Lane).
Commentary:
The hypocrites tried to create disturbance in various ways: (1) they tried to sow discord among the Muslims by instigating the انصار i.e. Medinite helpers against the مھاجرین i.e. Meccan refugees (63:8, 9); (2) sometimes they imputed motives to the Holy Prophet in the distribution of alms (9:58), or his system of gathering information (9:61); (3) sometimes they tried to undermine the spirit of the Muslims (9:50), or to demoralize them by spreading rumours (4:84); (4) sometimes they encouraged non-Muslims to fight against Muslims (59:12).
In the present verse reference is made to the double-dealing of the hypocrites. Confronted with this, the hypocrites invariably pleaded that they were prompted by nothing but sincerity of purpose and that their intention was not to create ill-will but to establish mutual cordiality and peace. This is the typical defence of all mischief-makers.
The presence of hypocrites and malcontents is inevitable in every organised society. In a society, not properly organised, it is easy for disaffected members to leave. But in a well organised community, the malcontents find it difficult to leave. So they remain within and carry on their nefarious activities secretly. The presence of hypocrites is not a sign of weakness but rather of strength in a community. But this should not make a community neglectful about them. On the contrary, it is imperative that malcontents and hypocrites should be closely watched and properly dealt with, as and when circumstances require. The Holy Prophet was ever watchful of this class.
d
2:28, 221.
وَاِذَا قِیۡلَ لَہُمۡ اٰمِنُوۡا کَمَاۤ اٰمَنَ النَّاسُ قَالُوۡۤا اَنُؤۡمِنُ کَمَاۤ اٰمَنَ السُّفَہَآءُ ۗ اَلَاۤ اِنَّہُمۡ ہُمُ السُّفَہَآءُ وَلٰکِنۡ لَّا یَعۡلَمُوۡنَ
那些虚伪者把穆斯林当作一大群愚人, 那些虚伪者以为这些愚人为了一个已失败的事业而承受生命与财产的无谓牺牲。经文说, 他们自己才是愚人, 因为伊斯兰教的事业是注定会前进而兴旺发达的。
The hypocrites regarded the Muslims as a pack of fools in that they suffered, as the hypocrites thought, useless sacrifice of life and property for a lost cause. They themselves are fools, says the verse, as the cause of Islam is destined to make progress and to prosper.
Important Words:
سفھاء (foolish people) which is the plural of سفیه is derived from سفه i.e. he was or became light-witted or ignorant. The word سفیه means: 1. simple or light-witted or foolish; 2. ignorant; 3. fickle and inconstant; 4. weak in intelligence; 5. one whose opinion is of no consequence; 6. one who squanders away his wealth and property without consideration (Aqrab, Mufradat & Lisan).
یعلمون (they know) is derived from علم i.e. he knew. علمه means: 1. he knew it or became acquainted with it; 2. he knew it thoroughly so as to base his belief on it (Aqrab).
Commentary:
The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were like fools squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.
The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their own lives and property by maintaining friendly relations with the disbelievers; while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5:59; 8:50; 9:79 & 63:8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9:85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.
In fulfilment of this prophecy ‘Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.
29B
那些虚伪者把穆斯林当作一大群愚人, 那些虚伪者以为这些愚人为了一个已失败的事业而承受生命与财产的无谓牺牲。经文说, 他们自己才是愚人, 因为伊斯兰教的事业是注定会前进而兴旺发达的。
20
Important Words:
سفھاء (foolish people) which is the plural of سفیه is derived from سفه i.e. he was or became light-witted or ignorant. The word سفیه means: 1. simple or light-witted or foolish; 2. ignorant; 3. fickle and inconstant; 4. weak in intelligence; 5. one whose opinion is of no consequence; 6. one who squanders away his wealth and property without consideration (Aqrab, Mufradat & Lisan).
یعلمون (they know) is derived from علم i.e. he knew. علمه means: 1. he knew it or became acquainted with it; 2. he knew it thoroughly so as to base his belief on it (Aqrab).
Commentary:
The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were like fools squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.
The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their own lives and property by maintaining friendly relations with the disbelievers; while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5:59; 8:50; 9:79 & 63:8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9:85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.
In fulfilment of this prophecy ‘Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.
31
The hypocrites regarded the Muslims as a pack of fools in that they suffered, as the hypocrites thought, useless sacrifice of life and property for a lost cause. They themselves are fools, says the verse, as the cause of Islam is destined to make progress and to prosper.
وَاِذَا لَقُوا الَّذِیۡنَ اٰمَنُوۡا قَالُوۡۤا اٰمَنَّا وَاِذَا خَلَوۡا اِلٰی شَیٰطِیۡنِہِمۡ قَالُوۡۤا اِنَّا مَعَکُمۡ اِنَّمَا نَحۡنُ مُسۡتَہۡزِءُوۡنَ
2:77; 3:120; 5:62.
9:64, 65.
شَيٰطِيْن (Shayatin) 的意思是 “首恶” (اِبْنِ عَبَّاس --------Ibn-e-‘Abbas, اِبْنِ مَسْعُوْد --------Ibn-e-Mas‘ud, قَتَادَة--------Qatadah 与 مُجَاهِدْ--------Mujahid)。圣训记载, 穆圣曾经说过: “一个骑马者是 شَيْطَانْ (Shaitan), 两个骑马者也叫两个 شَيْطَانْ 但三个骑马者是一群骑马者” (داؤد--------Dawud)。圣训支持我们这一观点: شَيْطَانْ 的意思并不一定是恶魔。
شَیٰطِیْن شَیْطَانٌ کی جمع ہے اور شیطان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ یعنی ہر سرکش اور حد سے تجاوز کرنے والا‘ نیز اپنے مادے کے اعتبار سے اس کے معنے دور ہونے والے کے بھی ہیں (اقرب) پس شیاطین سے مراد منافقوں کے وہ سردار اور لیڈر ہیں جو خود حق سے دور ہو چکے ہیں اور دوسروں کو بہکا رہے ہیں۔
2:77; 3:120; 5:62.
9:64-65.
Shayatin means, ring-leaders (Ibn-e-‘Abbas, Ibn-e-Mas‘ud, Qatadah and Mujahid). The Holy Prophet is reported to have said: 'A single rider is a Shaitan, a pair of riders is also a pair of Shaitans, but three riders are a body of riders (Dawud). The tradition lends support to the view that Shaitan does not necessarily mean a devil.
2:77; 3:120; 5:62.
9:64, 65.
Important Words:
خلوا (they are alone) is derived from خلا i.e. he was alone. They say خلا الرجل i.e. the man was alone in a place. خلا المكانmeans, the house became empty and untenanted. خلا الشیء means, the thing passed away. خلا الیه or خلا به or خلا معه means, he was alone with him; he met him in private (Aqrab). خلا فلان means, he died (Lisan).
شیاطین (ringleaders) is the plural of شیطان (satan) which is either derived from (1) شطن or (2) شاط (Mufradat). شطن عنه means, he was or became distant or remote from him or it. شطن صاحبه means, he opposed his comrade and turned him from his intention or course (Aqrab). Derived from this root the word شیطان would mean, the being who is not only himself far from truth but also turns others away from it.
The other derivation is from شاط which means, he burnt: he perished. Derived from this root the word شیطان would mean, the being who burns with hate and anger and is lost.
In common usage the word شیطان means: (1) the wicked or Evil Spirit, i.e. Satan; (2) anybody who greatly transgresses the proper limits and is excessively proud and rebellious; (3) serpent (Aqrab); (4) any blamable power or faculty or propensity like anger, etc. (Mufradat); (5) any painful condition like excessive thirst, etc. (Lane). In its wider sense, the word has also come to be used about anything which is harmful and injurious and is likely to cause suffering.
مستهزءُون (mocking) is derived from استهزاء which again is derived from ھزأ, both having the same meaning. ھزء به and استهزأ به mean, he laughed at, or mocked or scoffed at, or derided him; he made light of him. ھزأ also means, he died suddenly; he put it (camel, etc.) in motion. ھزأ and ھزوا are infinitive nouns from ھزأ and mean: (1) mocking or scoffing or jesting, etc.; (2) object of mocking, etc. (Aqrab & Kashshaf).
Commentary:
The context of the verse makes it clear that by شیاطین here is meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits. Reference to such leaders has been made in 33:68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from truth.
Some Christian writers have rendered the word شیاطین in this verse as "satans" or "devils", and then charged the Quran with reviling idolaters, Jews and Christians. The charge is groundless; for, as already explained, the word شیاطین does not here mean "satans" but simply proud and mischievous ringleaders. In fact, as shown above, the word شیطان has a very wide significance in Arabic. The Holy Prophet once said to his Companions, "A single rider is a shaitan, a pair of riders also is a pair of shaitans, but three riders are a body of riders" (Dawud). The meaning here is that one rider is exposed to mischief and danger and so are two riders, but three riders travelling together form a safe company. Christian critics, ever keen on finding fault with the Quran, forget the New Testament passages (Mark 8: 33; 8: 38 & Matt. 3:7; 23: 33) where Jesus calls a disciple satan and his opponents serpents and a generation of vipers, etc.
This meaning of the word شیاطین i.e. ringleaders from among disbelievers and hypocrites, is supported by eminent Muslim scholars like Ibn ‘Abbas, Qatadah, Mujahid, and ‘Abdullah bin Mas‘ud (Jarir).
c
2:77; 3:120; 5:62.
d
9:64, 65.
29C
شَيٰطِيْن (Shayatin) 的意思是 “首恶” (اِبْنِ عَبَّاس --------Ibn-e-‘Abbas, اِبْنِ مَسْعُوْد --------Ibn-e-Mas‘ud, قَتَادَة--------Qatadah 与 مُجَاهِدْ--------Mujahid)。圣训记载, 穆圣曾经说过: “一个骑马者是 شَيْطَانْ (Shaitan), 两个骑马者也叫两个 شَيْطَانْ 但三个骑马者是一群骑马者” (داؤد--------Dawud)。圣训支持我们这一观点: شَيْطَانْ 的意思并不一定是恶魔。
3
شَیٰطِیْن شَیْطَانٌ کی جمع ہے اور شیطان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ یعنی ہر سرکش اور حد سے تجاوز کرنے والا‘ نیز اپنے مادے کے اعتبار سے اس کے معنے دور ہونے والے کے بھی ہیں (اقرب) پس شیاطین سے مراد منافقوں کے وہ سردار اور لیڈر ہیں جو خود حق سے دور ہو چکے ہیں اور دوسروں کو بہکا رہے ہیں۔
a
2:77; 3:120; 5:62.
b
9:64, 65.
21
Important Words:
خلوا (they are alone) is derived from خلا i.e. he was alone. They say خلا الرجل i.e. the man was alone in a place. خلا المكانmeans, the house became empty and untenanted. خلا الشیء means, the thing passed away. خلا الیه or خلا به or خلا معه means, he was alone with him; he met him in private (Aqrab). خلا فلان means, he died (Lisan).
شیاطین (ringleaders) is the plural of شیطان (satan) which is either derived from (1) شطن or (2) شاط (Mufradat). شطن عنه means, he was or became distant or remote from him or it. شطن صاحبه means, he opposed his comrade and turned him from his intention or course (Aqrab). Derived from this root the word شیطان would mean, the being who is not only himself far from truth but also turns others away from it.
The other derivation is from شاط which means, he burnt: he perished. Derived from this root the word شیطان would mean, the being who burns with hate and anger and is lost.
In common usage the word شیطان means: (1) the wicked or Evil Spirit, i.e. Satan; (2) anybody who greatly transgresses the proper limits and is excessively proud and rebellious; (3) serpent (Aqrab); (4) any blamable power or faculty or propensity like anger, etc. (Mufradat); (5) any painful condition like excessive thirst, etc. (Lane). In its wider sense, the word has also come to be used about anything which is harmful and injurious and is likely to cause suffering.
مستهزءُون (mocking) is derived from استهزاء which again is derived from ھزأ, both having the same meaning. ھزء به and استهزأ به mean, he laughed at, or mocked or scoffed at, or derided him; he made light of him. ھزأ also means, he died suddenly; he put it (camel, etc.) in motion. ھزأ and ھزوا are infinitive nouns from ھزأ and mean: (1) mocking or scoffing or jesting, etc.; (2) object of mocking, etc. (Aqrab & Kashshaf).
Commentary:
The context of the verse makes it clear that by شیاطین here is meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits. Reference to such leaders has been made in 33:68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from truth.
Some Christian writers have rendered the word شیاطین in this verse as "satans" or "devils", and then charged the Quran with reviling idolaters, Jews and Christians. The charge is groundless; for, as already explained, the word شیاطین does not here mean "satans" but simply proud and mischievous ringleaders. In fact, as shown above, the word شیطان has a very wide significance in Arabic. The Holy Prophet once said to his Companions, "A single rider is a shaitan, a pair of riders also is a pair of shaitans, but three riders are a body of riders" (Dawud). The meaning here is that one rider is exposed to mischief and danger and so are two riders, but three riders travelling together form a safe company. Christian critics, ever keen on finding fault with the Quran, forget the New Testament passages (Mark 8: 33; 8: 38 & Matt. 3:7; 23: 33) where Jesus calls a disciple satan and his opponents serpents and a generation of vipers, etc.
This meaning of the word شیاطین i.e. ringleaders from among disbelievers and hypocrites, is supported by eminent Muslim scholars like Ibn ‘Abbas, Qatadah, Mujahid, and ‘Abdullah bin Mas‘ud (Jarir).
a
2:77; 3:120; 5:62.
b
9:64-65.
32
Shayatin means, ring-leaders (Ibn-e-‘Abbas, Ibn-e-Mas‘ud, Qatadah and Mujahid). The Holy Prophet is reported to have said: 'A single rider is a Shaitan, a pair of riders is also a pair of Shaitans, but three riders are a body of riders (Dawud). The tradition lends support to the view that Shaitan does not necessarily mean a devil.
وَاِذَا لَقُوا الَّذِیۡنَ اٰمَنُوۡا قَالُوۡۤا اٰمَنَّا وَاِذَا خَلَا بَعۡضُہُمۡ اِلٰی بَعۡضٍ قَالُوۡۤا اَتُحَدِّثُوۡنَہُمۡ بِمَا فَتَحَ اللّٰہُ عَلَیۡکُمۡ لِیُحَآجُّوۡکُمۡ بِہٖ عِنۡدَ رَبِّکُمۡ ۚ اَفَلَا تَعۡقِلُوۡنَ
2:15; 3:120; 5:62.
لِیُحَآجُّوْکُمْ بِہٖ میں لام ‘ لامِ عاقبت ہے اور اس کا مطلب یہ ہے کہ پہلی بات کا یہ نتیجہ ہوگا کہ وہ تم پر حجت قائم کریں گے۔
2:15; 3:120; 5:62.
The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures.
2:15; 3:120; 5:62.
Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.
b
2:15; 3:120; 5:62.
1
لِیُحَآجُّوْکُمْ بِہٖ میں لام ‘ لامِ عاقبت ہے اور اس کا مطلب یہ ہے کہ پہلی بات کا یہ نتیجہ ہوگا کہ وہ تم پر حجت قائم کریں گے۔
a
2:15; 3:120; 5:62.
83
Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.
b
2:15; 3:120; 5:62.
113
The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures.
وَاِذَا قِیۡلَ لَہُمۡ اٰمِنُوۡا بِمَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا نُؤۡمِنُ بِمَاۤ اُنۡزِلَ عَلَیۡنَا وَیَکۡفُرُوۡنَ بِمَا وَرَآءَہٗ وَہُوَ الۡحَقُّ مُصَدِّقًا لِّمَا مَعَہُمۡ ۗ قُلۡ فَلِمَ تَقۡتُلُوۡنَ اَنۡۢبِیَآءَ اللّٰہِ مِنۡ قَبۡلُ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
2:171.
3:113, 182.
2:171.
3:113, 182.
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
a
3:113, 182.
e
2:171.
a
2:171.
b
3:113, 182.
98
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
c
2:171.
d
3:113, 182.
بَدِیۡعُ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ وَاِذَا قَضٰۤی اَمۡرًا فَاِنَّمَا یَقُوۡلُ لَہٗ کُنۡ فَیَکُوۡنُ
6:102.
3:48; 6:74; 16:41; 36:83; 40:69.
This attribute not only constitutes a contradiction of the Christian dogma of the godhead of Jesus but also effectively repudiates the Hindu theory that soul and matter are primeval and eternal. (1) God is the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody else, for creating the universe. (2) He is the Originator of the universe, i.e. He created all things out of nothing, without a pre-existing model and without pre-existing matter. (3) He is All- Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. The verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should come into being, it comes into being all at once. What it means is that when God decrees a thing, nothing can thwart His decree.
6:102.
3:48; 6:74; 16:41; 36:83; 40:69.
Important Words:
بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.
Commentary:
This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it.
a
6:102.
b
3:48; 6:74; 16:41; 36:83; 40:69.
a
6:102.
b
3:48; 6:74; 16:41; 36:83; 40:69.
124
Important Words:
بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.
Commentary:
This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it.
b
6:102.
c
3:48; 6:74; 16:41; 36:83; 40:69.
140
This attribute not only constitutes a contradiction of the Christian dogma of the godhead of Jesus but also effectively repudiates the Hindu theory that soul and matter are primeval and eternal. (1) God is the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody else, for creating the universe. (2) He is the Originator of the universe, i.e. He created all things out of nothing, without a pre-existing model and without pre-existing matter. (3) He is All- Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. The verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should come into being, it comes into being all at once. What it means is that when God decrees a thing, nothing can thwart His decree.
وَاِذَا قِیۡلَ لَہُمُ اتَّبِعُوۡا مَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا بَلۡ نَتَّبِعُ مَاۤ اَلۡفَیۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۗ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡقِلُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
وَاِذَا سَاَلَکَ عِبَادِیۡ عَنِّیۡ فَاِنِّیۡ قَرِیۡبٌ ۖ اُجِیۡبُ دَعۡوَۃَ الدَّاعِ اِذَا دَعَانِ ۖ فَلۡیَسۡتَجِیۡبُوۡا لِیۡ وَلۡیُؤۡمِنُوۡا بِیۡ لَعَلَّہُمۡ یَرۡشُدُوۡنَ
11:62; 34:51; 50:17.
27:63.
当伊斯兰教信者们知道 رَمَضَان (Ramadan) 这一月斋戒的幸福时, 他们自然变得渴望从这获得尽可能多的精神福利。正是针对信者心灵上的这种渴望, 本节经文作了答复。
“信仰我” 这句话并不是指信仰安拉的存在, 因为这一概念包括在先前一句中 “他们也应接受我的命令,” 一个人竟然听从安拉并服从他的命令, 却不相信他的存在, 这是不可能的。因此, “信仰我” 这句话是指信仰安拉听到并接受他的忠实信仰者的祈祷。
11:62; 34:51; 50:17.
27:63.
When the Faithful come to know of the blessings of the month of Ramadan and of fasting therein they naturally become eager to derive as much spiritual benefit from it as possible. It is to this hankering of the soul of a believer to which the verse supplies an answer.
The words, believe in Me, do not refer to belief in the existence of God; for, this idea is included in the preceding clause, they should hearken to Me, it being impossible that one should hearken to God and obey His commandments without believing in His existence. The words, believe in Me, therefore, refer to the belief that God hears and accepts the prayers of His servants.
11:62; 34:51; 50:17.
27:63.
Important Words:
اجیب (I answer) and فلیستجیبوا (they should hearken) are both derived from the same root جاب meaning, he cut a cloth, etc. اجابه means, he answered him or answered his question. اجابت الارض means, the earth brought forth its vegetation, i.e. responded to sowing. استجابه means, he answered him or responded to him. استجاب له means, he obeyed him or complied with his wish and did what he was asked to do (Aqrab & Lane).
یرشدون (may follow the right way) is derived from رشد meaning, he was rightly guided and became steadfast in his guidance; he took or followed the right way. رشد (rushd) and رشد (rashad) and رشاد mean, true guidance; following the right way with firmness and steadfastness; rectitude; maturity of intellect. رشید and راشد mean, one who is rightly guided, one who takes or follows the right way. رشید is more intensive of the two and is also applied to God when it means, "Director to the right way; One Who follows a perfect course in His decrees" (Aqrab & Lane).
Commentary:
When the Faithful came to know of the blessings of the month of Ramadan and of fasting therein, they naturally became eager to derive as much benefit from it as possible and asked the Holy Prophet as to the particular attitude of God in this month, i.e. whether He came nearer to His servants in respect of grace and mercy, and whether He accepted more prayers in Ramadan and so on. The verse provides an answer to this question.
The words, My servants, do not obviously refer to all people but to only such men as believe in God and are willing to obey Him, particularly Muslims who follow His commandments regarding Prayers, Fasting, etc. In fact atheists or, for that matter, rebellious people are never spoken of as "My servants" in the Quran.
The clause, I am near, does not, and indeed cannot, refer to bodily nearness. The preceding verses told us that the command to fast was given with a view to purifying us, and that in giving it God desired our own welfare and meant no torture. The conception of such a loving God naturally creates the desire in the minds of all men to attain spiritual nearness to Him. Hence the present verse contains the glad tidings that access to God is not beyond human power nor is His nearness the monopoly of any particular people. The attainment of union with Him is within the reach of every man and woman, and the door of His mercy and grace is also open to all.
The words, I answer the prayers of the supplicant, point to the fact that it is not only the true believers and the righteous who have their prayers accepted by God but that God hears and accepts the prayers of all. As a matter of fact, the acceptance of prayer is an expression of God’s grace and mercy which encompass Muslims as well as non-Muslims. It would be unjust to think that God, Who is "the Lord of the worlds," accepts the prayers of Muslims alone. It is natural, however, that He should show greater favour to those who obey Him and hold fast to truth and act righteously. He therefore listens more to their prayers than to those of others, and He certainly rejects such prayers as are offered against His beloved ones. Nor does He accept such prayers as may lead to results that are detrimental to the cause of truth. But He is the Lord of all and listens to all.
The clause, so they should hearken to Me, means that they should believe in God (for without believing there can be no hearkening, and no response to His calls) and obey Him. God promises acceptance of prayers to "His servants" but He also expects that His creatures should believe in Him and obey His commandments. This will make their prayers all the more entitled to acceptance.
The words, and believe in Me, do not here refer to a belief in the existence of God; for this idea is included in the preceding clause, they should hearken to Me, it being impossible that one should hearken to God and obey His commandments without believing in His existence. The words, believe in Me, therefore refer here to belief in the power of God to accept prayers and belief in the fact that if appealed to, He will certainly come to our help.
The final clause, that they may follow the right way, means that if men would act upon the guidance contained in this commandment they would (1) attain God’s nearness, and (2) find God inclined to accept their prayers more and more.
But as with all other things, there are limitations and conditions attached to the acceptance of prayers also, to some of which the verse under comment refers. They may be briefly stated as follows:
(1) One should be a servant of God, accepting His dominion over him and worshipping Him, alone, as the words, My servants, indicate.
(2) One should call on God alone for help and turn to no other being or thing opposed to Him, as the words, when he prays to Me, show. There are indeed many who, while seemingly praying to God, put their real trust in other things or sometimes even turn to false deities for help. Such men cannot expect their prayers to be accepted.
(3) One should hearken to God’s call, i.e. not only believe in Him but also obey His commandments, accepting His Messengers and acting righteously in accordance with His Law, as the words, hearken to Me, point out.
(4) One should have firm belief in the fact that God not only has the power to accept one’s prayers but would actually accept them if one could only persist in asking, as the words, believe in Me, signify. There are indeed many who pray for a time and then get tired of it. These really do not believe; for if they had believed, they would willingly have waited. Says the Holy Prophet: "God would accept one’s prayer if only one did not show impatience, by saying, 'I have prayed and I have not been answered' " (Muslim).
(5) The prayers of those who are rebellious against God, rejecting His commandments and opposing His will, are not accepted, particularly such prayers in which something against His will or something likely to injure the cause of His beloved ones is solicited. Says God: "The prayer of the rebellious ones is nothing but wasted" (40:51).
A saying of the Holy Prophet very beautifully explains the philosophy of prayer. He is reported to have said: "Every Muslim who prays to God and whose prayer does not consist in anything which is a sin, i.e. anything against God’s will or against His commandments or against His way, or anything which involves an injustice or unkindness to a relative, will have his prayer accepted. But the acceptance of prayer may take three forms: (a) either God will grant to the supplicant his request in this very life; or (b) He will store the thing for him in the next; or (c) He will ward off a like evil from him" (Bukhari).
The Holy Founder of the Ahmadiyya Movement says: "God treats His servants like friends. A friend would sometimes accept the request of his friend and would sometimes expect him to accept his will. So does God. But even when God seemingly rejects the prayer of a believer, He is very often acting in his interests" (Haqiqat, p. 19).
c
11:62; 34:51; 50:17.
d
27:63.
123
当伊斯兰教信者们知道 رَمَضَان (Ramadan) 这一月斋戒的幸福时, 他们自然变得渴望从这获得尽可能多的精神福利。正是针对信者心灵上的这种渴望, 本节经文作了答复。
124
“信仰我” 这句话并不是指信仰安拉的存在, 因为这一概念包括在先前一句中 “他们也应接受我的命令,” 一个人竟然听从安拉并服从他的命令, 却不相信他的存在, 这是不可能的。因此, “信仰我” 这句话是指信仰安拉听到并接受他的忠实信仰者的祈祷。
a
11:62; 34:51; 50:17.
b
27:63.
193
Important Words:
اجیب (I answer) and فلیستجیبوا (they should hearken) are both derived from the same root جاب meaning, he cut a cloth, etc. اجابه means, he answered him or answered his question. اجابت الارض means, the earth brought forth its vegetation, i.e. responded to sowing. استجابه means, he answered him or responded to him. استجاب له means, he obeyed him or complied with his wish and did what he was asked to do (Aqrab & Lane).
یرشدون (may follow the right way) is derived from رشد meaning, he was rightly guided and became steadfast in his guidance; he took or followed the right way. رشد (rushd) and رشد (rashad) and رشاد mean, true guidance; following the right way with firmness and steadfastness; rectitude; maturity of intellect. رشید and راشد mean, one who is rightly guided, one who takes or follows the right way. رشید is more intensive of the two and is also applied to God when it means, "Director to the right way; One Who follows a perfect course in His decrees" (Aqrab & Lane).
Commentary:
When the Faithful came to know of the blessings of the month of Ramadan and of fasting therein, they naturally became eager to derive as much benefit from it as possible and asked the Holy Prophet as to the particular attitude of God in this month, i.e. whether He came nearer to His servants in respect of grace and mercy, and whether He accepted more prayers in Ramadan and so on. The verse provides an answer to this question.
The words, My servants, do not obviously refer to all people but to only such men as believe in God and are willing to obey Him, particularly Muslims who follow His commandments regarding Prayers, Fasting, etc. In fact atheists or, for that matter, rebellious people are never spoken of as "My servants" in the Quran.
The clause, I am near, does not, and indeed cannot, refer to bodily nearness. The preceding verses told us that the command to fast was given with a view to purifying us, and that in giving it God desired our own welfare and meant no torture. The conception of such a loving God naturally creates the desire in the minds of all men to attain spiritual nearness to Him. Hence the present verse contains the glad tidings that access to God is not beyond human power nor is His nearness the monopoly of any particular people. The attainment of union with Him is within the reach of every man and woman, and the door of His mercy and grace is also open to all.
The words, I answer the prayers of the supplicant, point to the fact that it is not only the true believers and the righteous who have their prayers accepted by God but that God hears and accepts the prayers of all. As a matter of fact, the acceptance of prayer is an expression of God’s grace and mercy which encompass Muslims as well as non-Muslims. It would be unjust to think that God, Who is "the Lord of the worlds," accepts the prayers of Muslims alone. It is natural, however, that He should show greater favour to those who obey Him and hold fast to truth and act righteously. He therefore listens more to their prayers than to those of others, and He certainly rejects such prayers as are offered against His beloved ones. Nor does He accept such prayers as may lead to results that are detrimental to the cause of truth. But He is the Lord of all and listens to all.
The clause, so they should hearken to Me, means that they should believe in God (for without believing there can be no hearkening, and no response to His calls) and obey Him. God promises acceptance of prayers to "His servants" but He also expects that His creatures should believe in Him and obey His commandments. This will make their prayers all the more entitled to acceptance.
The words, and believe in Me, do not here refer to a belief in the existence of God; for this idea is included in the preceding clause, they should hearken to Me, it being impossible that one should hearken to God and obey His commandments without believing in His existence. The words, believe in Me, therefore refer here to belief in the power of God to accept prayers and belief in the fact that if appealed to, He will certainly come to our help.
The final clause, that they may follow the right way, means that if men would act upon the guidance contained in this commandment they would (1) attain God’s nearness, and (2) find God inclined to accept their prayers more and more.
But as with all other things, there are limitations and conditions attached to the acceptance of prayers also, to some of which the verse under comment refers. They may be briefly stated as follows:
(1) One should be a servant of God, accepting His dominion over him and worshipping Him, alone, as the words, My servants, indicate.
(2) One should call on God alone for help and turn to no other being or thing opposed to Him, as the words, when he prays to Me, show. There are indeed many who, while seemingly praying to God, put their real trust in other things or sometimes even turn to false deities for help. Such men cannot expect their prayers to be accepted.
(3) One should hearken to God’s call, i.e. not only believe in Him but also obey His commandments, accepting His Messengers and acting righteously in accordance with His Law, as the words, hearken to Me, point out.
(4) One should have firm belief in the fact that God not only has the power to accept one’s prayers but would actually accept them if one could only persist in asking, as the words, believe in Me, signify. There are indeed many who pray for a time and then get tired of it. These really do not believe; for if they had believed, they would willingly have waited. Says the Holy Prophet: "God would accept one’s prayer if only one did not show impatience, by saying, 'I have prayed and I have not been answered' " (Muslim).
(5) The prayers of those who are rebellious against God, rejecting His commandments and opposing His will, are not accepted, particularly such prayers in which something against His will or something likely to injure the cause of His beloved ones is solicited. Says God: "The prayer of the rebellious ones is nothing but wasted" (40:51).
A saying of the Holy Prophet very beautifully explains the philosophy of prayer. He is reported to have said: "Every Muslim who prays to God and whose prayer does not consist in anything which is a sin, i.e. anything against God’s will or against His commandments or against His way, or anything which involves an injustice or unkindness to a relative, will have his prayer accepted. But the acceptance of prayer may take three forms: (a) either God will grant to the supplicant his request in this very life; or (b) He will store the thing for him in the next; or (c) He will ward off a like evil from him" (Bukhari).
The Holy Founder of the Ahmadiyya Movement says: "God treats His servants like friends. A friend would sometimes accept the request of his friend and would sometimes expect him to accept his will. So does God. But even when God seemingly rejects the prayer of a believer, He is very often acting in his interests" (Haqiqat, p. 19).
a
11:62; 34:51; 50:17.
b
27:63.
210
When the Faithful come to know of the blessings of the month of Ramadan and of fasting therein they naturally become eager to derive as much spiritual benefit from it as possible. It is to this hankering of the soul of a believer to which the verse supplies an answer.
211
The words, believe in Me, do not refer to belief in the existence of God; for, this idea is included in the preceding clause, they should hearken to Me, it being impossible that one should hearken to God and obey His commandments without believing in His existence. The words, believe in Me, therefore, refer to the belief that God hears and accepts the prayers of His servants.
وَاِذَا تَوَلّٰی سَعٰی فِی الۡاَرۡضِ لِیُفۡسِدَ فِیۡہَا وَیُہۡلِکَ الۡحَرۡثَ وَالنَّسۡلَ ۗ وَاللّٰہُ لَا یُحِبُّ الۡفَسَادَ
حَرْث (Harth) 含意为, (1) 一片要播种的耕地或实际已种上某种作物的地; (2) 土地的收成或产品, 不管是农田作物或菜、果园地作物 (3) 收益、获得物或挣得的钱; (4) 报酬或酬金; (5) 财产; (6) 一妻或多妻, 因为妻子象耕地, 播下种子以孩子的形式出产庄稼。(Lane)
Harth means, (1) a piece of land ploughed for sowing, or actually sown with some crop; (2) crop or produce of land whether field-crop or garden-crop; (3) gain, acquisition or earning; (4) reward or recompense; (5) worldly goods; (6) wife or wives, because a wife is like tilth in which seed is sown to produce crop in the form of children (Lane).
Important Words:
تولی (he is in authority) is derived, from ولی. تولی means: (1) he turned his back, he went away from one’s presence; (2) he held command, or he was in authority; he became a والی or ruler (Aqrab & Taj).
سعی (runs about) means: (1) he walked briskly or he ran; (2) he made an effort; or he strove to obtain an object (Aqrab).
الحرث (the crops) is the noun-infinitive from حرث i.e. he ploughed or tilled the soil; he sowed seeds or planted plants in it; he acquired or earned or laboured for wealth or sustenance; he worked or laboured for the goods of the world. حرث means: (1) a tilth or a piece of land ploughed for sowing, or land actually sown with some crop; (2) land under crop; (3) crop or produce of land whether field crop or garden crop; (4) gain, acquisition or earning; (5) reward or recompense; (6) worldly goods; (7) wife or wives, because a wife is like a tilth in which seed is sown to bear crop in the form of children; (8) a much used road or a beaten track (Lane).
النسل (progeny). نسل الولد means, he begot a child. نسل الرجل means, the man had many children; the progeny of the man increased. نسل means: (1) creatures; (2) children; (3) progeny, whether of man or beast (Aqrab & Lane).
Commentary:
This verse further develops the idea contained in the preceding one. The type of man described in the previous verse (i.e. one whose talk about the affairs of this world is very pleasing but who is selfish at heart) becomes unmasked when he happens to be in authority, or when he goes away from the presence of the people and meets his associates in private. Thus both the meanings of the word تولی as mentioned under Important Words are appropriate here: (1) While he is in the presence of those who are sincere lovers of mankind, he says pleasing things; but when he goes away from them and meets his comrades in private, he strives to create disorder on the earth. (2) Similarly, when he happens to come to power, he becomes exposed and all his talk about improving the affairs of the world vanishes like smoke, and instead of acting like a reformer, he actually becomes a source of disorder.
The clause, destroy the crops and the progeny, means that all his efforts are directed towards harming people and their property. The words حرث and نسل have a number of meanings and all are applicable here. They refer to all kinds of damage relating to person and property.
The words, Allah loves not disorder, come as a fitting reply to the clause in the preceding verse, i.e. he calls Allah to witness as to that which is in his heart. Allah’s evidence goes against him, for the man is after disorder, and Allah loves not disorder.
148
حَرْث (Harth) 含意为, (1) 一片要播种的耕地或实际已种上某种作物的地; (2) 土地的收成或产品, 不管是农田作物或菜、果园地作物 (3) 收益、获得物或挣得的钱; (4) 报酬或酬金; (5) 财产; (6) 一妻或多妻, 因为妻子象耕地, 播下种子以孩子的形式出产庄稼。(Lane)
212
Important Words:
تولی (he is in authority) is derived, from ولی. تولی means: (1) he turned his back, he went away from one’s presence; (2) he held command, or he was in authority; he became a والی or ruler (Aqrab & Taj).
سعی (runs about) means: (1) he walked briskly or he ran; (2) he made an effort; or he strove to obtain an object (Aqrab).
الحرث (the crops) is the noun-infinitive from حرث i.e. he ploughed or tilled the soil; he sowed seeds or planted plants in it; he acquired or earned or laboured for wealth or sustenance; he worked or laboured for the goods of the world. حرث means: (1) a tilth or a piece of land ploughed for sowing, or land actually sown with some crop; (2) land under crop; (3) crop or produce of land whether field crop or garden crop; (4) gain, acquisition or earning; (5) reward or recompense; (6) worldly goods; (7) wife or wives, because a wife is like a tilth in which seed is sown to bear crop in the form of children; (8) a much used road or a beaten track (Lane).
النسل (progeny). نسل الولد means, he begot a child. نسل الرجل means, the man had many children; the progeny of the man increased. نسل means: (1) creatures; (2) children; (3) progeny, whether of man or beast (Aqrab & Lane).
Commentary:
This verse further develops the idea contained in the preceding one. The type of man described in the previous verse (i.e. one whose talk about the affairs of this world is very pleasing but who is selfish at heart) becomes unmasked when he happens to be in authority, or when he goes away from the presence of the people and meets his associates in private. Thus both the meanings of the word تولی as mentioned under Important Words are appropriate here: (1) While he is in the presence of those who are sincere lovers of mankind, he says pleasing things; but when he goes away from them and meets his comrades in private, he strives to create disorder on the earth. (2) Similarly, when he happens to come to power, he becomes exposed and all his talk about improving the affairs of the world vanishes like smoke, and instead of acting like a reformer, he actually becomes a source of disorder.
The clause, destroy the crops and the progeny, means that all his efforts are directed towards harming people and their property. The words حرث and نسل have a number of meanings and all are applicable here. They refer to all kinds of damage relating to person and property.
The words, Allah loves not disorder, come as a fitting reply to the clause in the preceding verse, i.e. he calls Allah to witness as to that which is in his heart. Allah’s evidence goes against him, for the man is after disorder, and Allah loves not disorder.
244
Harth means, (1) a piece of land ploughed for sowing, or actually sown with some crop; (2) crop or produce of land whether field-crop or garden-crop; (3) gain, acquisition or earning; (4) reward or recompense; (5) worldly goods; (6) wife or wives, because a wife is like tilth in which seed is sown to produce crop in the form of children (Lane).
وَاِذَا قِیۡلَ لَہُ اتَّقِ اللّٰہَ اَخَذَتۡہُ الۡعِزَّۃُ بِالۡاِثۡمِ ۚ فَحَسۡبُہٗ جَہَنَّمُ ۚ وَلَبِئۡسَ الۡمِہَادُ
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
All his efforts are directed towards injuring the interests of other people and furthering his own.
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
2
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
213
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
245
All his efforts are directed towards injuring the interests of other people and furthering his own.
246
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
247
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَہُنَّ فَاَمۡسِکُوۡہُنَّ بِمَعۡرُوۡفٍ اَوۡ سَرِّحُوۡہُنَّ بِمَعۡرُوۡفٍ ۚ وَلَا تُمۡسِکُوۡہُنَّ ضِرَارًا لِّتَعۡتَدُوۡا ۚ وَمَنۡ یَّفۡعَلۡ ذٰلِکَ فَقَدۡ ظَلَمَ نَفۡسَہٗ ۚ وَلَا تَتَّخِذُوۡۤا اٰیٰتِ اللّٰہِ ہُزُوًا ۚ وَاذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ وَمَاۤ اَنۡزَلَ عَلَیۡکُمۡ مِّنَ الۡکِتٰبِ وَالۡحِکۡمَۃِ یَعِظُکُمۡ بِہٖ ۚ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
2:229; 65:5.
2:230.
3:104.
从上下文中很清楚地可以看出, 这里谈的是可以撤回的离婚。在这种离婚声明后, 丈夫前面只有两条路可走。要么他挽留妻子并善意地对待她, 要么以厚道的做法与她离婚。他不准虐待她, 使她处于一种悬挂状态。
بَلَغَ الْاَجَلَ کے دو معنے ہیں۔ یہ بھی کہ مدت کے خاتمہ کے قریب پہنچ گیا اور یہ بھی کہ مدت پوری کرلی۔ اس جگہ پہلے معنے مراد ہیں۔ علامہ قرطبی ہسپانوی مفسر لکھتے ہیں کہ اس آیت میں اول الذکر معنوں پر تمام علمائے امت کا اتفاق ہے۔ کسی نے اس کے خلاف نہیں کہا۔ عربی کا محاورہ ہے کہ جب مسافر شہر کے قریب پہنچتا ہے تو کہتا ہے کہ بَلَغْنَا الْبَلَدَ ہم شہر پہنچ گئے۔ اردو میں بھی یہ استعمال کثرت سے پایا جاتا ہے فَامْسِکُوْھُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْھُنَّ بِمَعْرُوْفٍ میں اس بات پر زور دیا کہ عورتوں سے دو ہی قسم کا سلوک کرنے کا حکم ہے۔ یا تو انہیں مناسب رنگ م
’’ان کو روک لو‘‘ سے مراد یہ ہے کہ رجوع کرلو اور طلاق واپس لے لو۔ مگر فرماتا ہے یہ رجوع معروف طریق پر ہونا چاہییٔ۔ ایسا نہ ہو کہ عورت کی بدنامی ہو اور یا پھر ان کو طلاق تو دے دو مگر طلاق دیتے وقت بھی یہ خیال رکھو کہ ان کے ساتھ حسن سلوک ہو۔ ان کو ذلیل اور بدنام نہ کرو۔
2:229; 65:5.
See 2:230.
3:104.
The expression Balaghal-Ajala means, he approached the end of the period; or he reached the end of, or completed, the period. According to consensus of scholarly opinion, the first meaning applies here (Qurtubi).
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced there are only two courses open to the husband. He may either retain his wife and treat her with kindness or may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense.
2:229; 65:5.
See 2:230.
3:104.
Important Words:
بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).
اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).
یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).
Commentary:
The verse contains a general injunction about the treatment of divorced women.
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.
a
2:229; 65:5.
b
2:230.
c
3:104.
174
从上下文中很清楚地可以看出, 这里谈的是可以撤回的离婚。在这种离婚声明后, 丈夫前面只有两条路可走。要么他挽留妻子并善意地对待她, 要么以厚道的做法与她离婚。他不准虐待她, 使她处于一种悬挂状态。
3
بَلَغَ الْاَجَلَ کے دو معنے ہیں۔ یہ بھی کہ مدت کے خاتمہ کے قریب پہنچ گیا اور یہ بھی کہ مدت پوری کرلی۔ اس جگہ پہلے معنے مراد ہیں۔ علامہ قرطبی ہسپانوی مفسر لکھتے ہیں کہ اس آیت میں اول الذکر معنوں پر تمام علمائے امت کا اتفاق ہے۔ کسی نے اس کے خلاف نہیں کہا۔ عربی کا محاورہ ہے کہ جب مسافر شہر کے قریب پہنچتا ہے تو کہتا ہے کہ بَلَغْنَا الْبَلَدَ ہم شہر پہنچ گئے۔ اردو میں بھی یہ استعمال کثرت سے پایا جاتا ہے فَامْسِکُوْھُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْھُنَّ بِمَعْرُوْفٍ میں اس بات پر زور دیا کہ عورتوں سے دو ہی قسم کا سلوک کرنے کا حکم ہے۔ یا تو انہیں مناسب رنگ م
4
’’ان کو روک لو‘‘ سے مراد یہ ہے کہ رجوع کرلو اور طلاق واپس لے لو۔ مگر فرماتا ہے یہ رجوع معروف طریق پر ہونا چاہییٔ۔ ایسا نہ ہو کہ عورت کی بدنامی ہو اور یا پھر ان کو طلاق تو دے دو مگر طلاق دیتے وقت بھی یہ خیال رکھو کہ ان کے ساتھ حسن سلوک ہو۔ ان کو ذلیل اور بدنام نہ کرو۔
a
2:229; 65:5.
b
See 2:230.
c
3:104.
238
Important Words:
بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).
اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).
یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).
Commentary:
The verse contains a general injunction about the treatment of divorced women.
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.
a
2:229; 65:5.
b
See 2:230.
c
3:104.
283A
The expression Balaghal-Ajala means, he approached the end of the period; or he reached the end of, or completed, the period. According to consensus of scholarly opinion, the first meaning applies here (Qurtubi).
284
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced there are only two courses open to the husband. He may either retain his wife and treat her with kindness or may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense.
وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَہُنَّ فَلَا تَعۡضُلُوۡہُنَّ اَنۡ یَّنۡکِحۡنَ اَزۡوٰجَہُنَّ اِذَا تَرٰضَوۡا بَیۡنَہُمۡ بِالۡمَعۡرُوۡفِ ۗ ذٰلِکَ یُوۡعَظُ بِہٖ مَنۡ کَانَ مِنۡکُمۡ یُؤۡمِنُ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۗ ذٰلِکُمۡ اَزۡکٰی لَکُمۡ وَاَطۡہَرُ ۗ وَاللّٰہُ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
175
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
1
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
2
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
3
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
239
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
285
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
وَاِذَا حَضَرَ الۡقِسۡمَۃَ اُولُوا الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنُ فَارۡزُقُوۡہُمۡ مِّنۡہُ وَقُوۡلُوۡا لَہُمۡ قَوۡلًا مَّعۡرُوۡفًا
此处 “其他亲属、孤儿和穷人” 指远亲、孤儿和穷人。由于他们不是死者的合法继承人, 无权接受他的财产。虽然此节经文没有规定给予他们合法的继承权, 但是劝勉穆斯林在订立遗嘱分配财产时, 给他们留出一部分财产。
By the words, other relations and orphans and the poor, are here meant those distant relatives and orphans and poor persons, who, being not included among the deceased’s legal heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts Muslims, while making a will about the division of their property, to set apart a portion of it for them.
La-hum may also mean, in their favour.
Commentary:
The Surah began by enjoining men and women to treat one another with kindness. Next, it exhorted believers to take care of orphans, for these matters have an important bearing upon social order. The present verse treats of yet another social subject of importance.
By the words, relations and orphans and the poor, are here meant those distant relatives, and those orphans and poor persons who, being not among the testator’s lawful heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts all true Muslims, while making a will about the division of their property, to set apart a portion of it for orphans and the poor and such distant relatives as are entitled to no legal share. A testator, however, can leave by will not more than one-third of his property to other than his lawful heirs (Bukhari ch. on Wasaya).
According to Ibn ‘Abbas, Ibn Musayyib, Ibn Sa‘id and Abu Ja‘far, the time referred to in the verse is when a person is about to make his will regarding the division of his property (Muhit). If nothing can be spared out of the property for this class of people, the testator should at least state in the will that they should be treated with kindness and he himself should also say kind words to them. The injunction laid down in the verse does not concern orphans particularly, but forms a part of the law of inheritance in general. As death leaves behind orphans, therefore, injunctions pertaining to orphans have been coupled with those pertaining to the disposal of a deceased person’s property.
313
此处 “其他亲属、孤儿和穷人” 指远亲、孤儿和穷人。由于他们不是死者的合法继承人, 无权接受他的财产。虽然此节经文没有规定给予他们合法的继承权, 但是劝勉穆斯林在订立遗嘱分配财产时, 给他们留出一部分财产。
491
Commentary:
The Surah began by enjoining men and women to treat one another with kindness. Next, it exhorted believers to take care of orphans, for these matters have an important bearing upon social order. The present verse treats of yet another social subject of importance.
By the words, relations and orphans and the poor, are here meant those distant relatives, and those orphans and poor persons who, being not among the testator’s lawful heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts all true Muslims, while making a will about the division of their property, to set apart a portion of it for orphans and the poor and such distant relatives as are entitled to no legal share. A testator, however, can leave by will not more than one-third of his property to other than his lawful heirs (Bukhari ch. on Wasaya).
According to Ibn ‘Abbas, Ibn Musayyib, Ibn Sa‘id and Abu Ja‘far, the time referred to in the verse is when a person is about to make his will regarding the division of his property (Muhit). If nothing can be spared out of the property for this class of people, the testator should at least state in the will that they should be treated with kindness and he himself should also say kind words to them. The injunction laid down in the verse does not concern orphans particularly, but forms a part of the law of inheritance in general. As death leaves behind orphans, therefore, injunctions pertaining to orphans have been coupled with those pertaining to the disposal of a deceased person’s property.
571
By the words, other relations and orphans and the poor, are here meant those distant relatives and orphans and poor persons, who, being not included among the deceased’s legal heirs, are not entitled to receive any part of his property as of right. The verse, though not giving a legal right of inheritance to them, exhorts Muslims, while making a will about the division of their property, to set apart a portion of it for them.
571A
La-hum may also mean, in their favour.
ہٰۤاَنۡتُمۡ اُولَآءِ تُحِبُّوۡنَہُمۡ وَلَا یُحِبُّوۡنَکُمۡ وَتُؤۡمِنُوۡنَ بِالۡکِتٰبِ کُلِّہٖ وَاِذَا لَقُوۡکُمۡ قَالُوۡۤا اٰمَنَّا وَاِذَا خَلَوۡا عَضُّوۡا عَلَیۡکُمُ الۡاَنَامِلَ مِنَ الۡغَیۡظِ ۚ قُلۡ مُوۡتُوۡا بِغَیۡظِکُمۡ ۗ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
2:15, 77; 5:62.
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
2:15, 77; 5:62.
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
c
2:15, 77; 5:62.
275
“你们在盛怒中毁灭吧,” 这句活是对这些犹太人说的, 他们是伊斯兰教的敌人, 并且图谋摧毁伊斯兰教。
a
2:15, 77; 5:62.
404
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
d
2:15, 77; 5:62.
464
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
465
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
۞ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تُؤَدُّوا الۡاَمٰنٰتِ اِلٰۤی اَہۡلِہَا وَاِذَا حَکَمۡتُمۡ بَیۡنَ النَّاسِ اَنۡ تَحۡکُمُوۡا بِالۡعَدۡلِ ۚ اِنَّ اللّٰہَ نِعِمَّا یَعِظُکُمۡ بِہٖۤ ۗ اِنَّ اللّٰہَ کَانَ سَمِیۡعًۢا بَصِیۡرًا
اس جگہ حکومت کا ذکر ہے اور آیت کا مطلب یہ ہے کہ حکام کو جب چنو تو اہل دیکھ کر چنو‘ رعایت یا جَنبہ داری سے کام نہ لو۔ پھر دوسرا حصہ منتخب حکام کو مخاطب کرکے بیان کیا ہے کہ اے حکام! جب تم چنے جاؤ تو ہمیشہ عدل اور انصاف کو مدنظر رکھو اور جنبہ داری سے کام نہ لو‘ خواہ ایک فریق تمہاری پارٹی کا مخالف ہی کیوں نہ ہو۔
8:28
Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office.
The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well.
8:28.
Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).
d
8:28.
330
统治的权威或权力在这里被说成人民的“委托物”, 为的是指出, 这个权属于人民, 不是个人或朝代生来就有的权利。«古兰经» 不赞成王朝的或世袭的统治, 而是另行制定一种代议制的政府。首脑要选举产生; 在选举首脑时, 要告诉人民投票给最称职的人。
331
穆斯林政府的首领及所有受委托担任行政职务的人员都必须公正而充分使用他们的权力。
1
اس جگہ حکومت کا ذکر ہے اور آیت کا مطلب یہ ہے کہ حکام کو جب چنو تو اہل دیکھ کر چنو‘ رعایت یا جَنبہ داری سے کام نہ لو۔ پھر دوسرا حصہ منتخب حکام کو مخاطب کرکے بیان کیا ہے کہ اے حکام! جب تم چنے جاؤ تو ہمیشہ عدل اور انصاف کو مدنظر رکھو اور جنبہ داری سے کام نہ لو‘ خواہ ایک فریق تمہاری پارٹی کا مخالف ہی کیوں نہ ہو۔
c
8:28.
532
Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat).
c
8:28
621
Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office.
622
The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well.
وَاِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا اِلٰی مَاۤ اَنۡزَلَ اللّٰہُ وَاِلَی الرَّسُوۡلِ رَاَیۡتَ الۡمُنٰفِقِیۡنَ یَصُدُّوۡنَ عَنۡکَ صُدُوۡدًا
63:6.
63:6
63:6.
c
63:6.
a
63:6.
a
63:6
وَاِذَا جَآءَہُمۡ اَمۡرٌ مِّنَ الۡاَمۡنِ اَوِ الۡخَوۡفِ اَذَاعُوۡا بِہٖ ۖ وَلَوۡ رَدُّوۡہُ اِلَی الرَّسُوۡلِ وَاِلٰۤی اُولِی الۡاَمۡرِ مِنۡہُمۡ لَعَلِمَہُ الَّذِیۡنَ یَسۡتَنۡۢبِطُوۡنَہٗ مِنۡہُمۡ ۗ وَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکُمۡ وَرَحۡمَتُہٗ لَاتَّبَعۡتُمُ الشَّیۡطٰنَ اِلَّا قَلِیۡلًا
4:60.
4:60.
The reason why tidings relating to peace have been mentioned before those relating to fear is that the Qur’an is here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. Under normal conditions, too, the injunction mentioned is very important, exercising direct influence on the discipline and well-being of society. The words, those in authority, refer to the Holy Prophet or his Successors or to the Chiefs appointed by them.
4:60.
Commentary:
The reason why tidings or matters relating to peace have been mentioned before those relating to fear is that the Quranis here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. For instance, if any information comes that the forces of the enemy are about to attack, the publication of this news among the people may not prove so dangerous as disclosure of, for example, the news that the Muslim army was going to attack the enemy at a certain weak point of the latter. The latter class of news would disclose the intentions of the Muslim army to the enemy and he would take immediate steps to strengthen his position at the threatened point. Under normal conditions too the injunction is very important, exercising direct influence on the discipline and well-being of society.
The words, those in authority, refer to the Holy Prophet or his Successors or the chiefs appointed by both.
c
4:60.
a
4:60.
552
Commentary:
The reason why tidings or matters relating to peace have been mentioned before those relating to fear is that the Quranis here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. For instance, if any information comes that the forces of the enemy are about to attack, the publication of this news among the people may not prove so dangerous as disclosure of, for example, the news that the Muslim army was going to attack the enemy at a certain weak point of the latter. The latter class of news would disclose the intentions of the Muslim army to the enemy and he would take immediate steps to strengthen his position at the threatened point. Under normal conditions too the injunction is very important, exercising direct influence on the discipline and well-being of society.
The words, those in authority, refer to the Holy Prophet or his Successors or the chiefs appointed by both.
c
4:60.
640
The reason why tidings relating to peace have been mentioned before those relating to fear is that the Qur’an is here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. Under normal conditions, too, the injunction mentioned is very important, exercising direct influence on the discipline and well-being of society. The words, those in authority, refer to the Holy Prophet or his Successors or to the Chiefs appointed by them.
وَاِذَا حُیِّیۡتُمۡ بِتَحِیَّۃٍ فَحَیُّوۡا بِاَحۡسَنَ مِنۡہَاۤ اَوۡ رُدُّوۡہَاۤ ۗ اِنَّ اللّٰہَ کَانَ عَلٰی کُلِّ شَیۡءٍ حَسِیۡبًا
The verse points to a social duty.
Important Words:
حییتم (when you are greeted) and تحیة (prayer) and حیوا are all derived from حیی i.e. he lived or he had life; or he was or became in good condition. حیاہ means, he greeted him with a prayer for long and good life; or he prayed for his life; or simply he prayed for him. حیاك الله means, may God prolong thy life or preserve thy life; or may He make thy life free from harm and evil; or may He honour thee and bestow favour on thee; or may He grant thee dominion and kingship. حیاہ بتحیة المؤمن means, he greeted him with the usual greetings of a believer, i.e. said السلام علیکم to him viz. peace be on you. تحیة means greeting or salutation or benediction; endless or everlasting life; freedom and security from all evils; also dominion and kingship (Lane & Aqrab).
Commentary:
The verse, besides being general in its significance, also draws the attention of Muslim to the great boons and blessings that have come to them through the Holy Prophet and tells them that they are now morally bound to return the good they have received, by helping him to the best of their power in the furtherance of the cause he holds so dear. This would be a token of gratitude for the numerous and manifold divine favours received by them through him. The Prophet’s message of life was a greeting on his part, so let the Faithful respond to it in a befitting manner.
The verse also enjoins on Muslims that they should greet and return each other’s greeting in a most becoming manner when they meet. This is a social and moral duty, the neglect of which will render one guilty of it accountable before God, as the concluding words of the verse point out.
The usual formula of greeting prescribed by Islam is السلام علیکم i.e. "peace be on you", to which are often added the words ورحمة الله وبرکاته "and God’s mercy and His blessings." Pious Muslims would often add to the formula some additional prayer in compliance with the injunction, greet ye with a better prayer or at least return it. But the verse is much more general in its significance and extends to all forms of greetings, wishes, prayers, etc.
The words, return it, signify that if one cannot respond with a better greeting, one should at least respond with a similar one.
555
Important Words:
حییتم (when you are greeted) and تحیة (prayer) and حیوا are all derived from حیی i.e. he lived or he had life; or he was or became in good condition. حیاہ means, he greeted him with a prayer for long and good life; or he prayed for his life; or simply he prayed for him. حیاك الله means, may God prolong thy life or preserve thy life; or may He make thy life free from harm and evil; or may He honour thee and bestow favour on thee; or may He grant thee dominion and kingship. حیاہ بتحیة المؤمن means, he greeted him with the usual greetings of a believer, i.e. said السلام علیکم to him viz. peace be on you. تحیة means greeting or salutation or benediction; endless or everlasting life; freedom and security from all evils; also dominion and kingship (Lane & Aqrab).
Commentary:
The verse, besides being general in its significance, also draws the attention of Muslim to the great boons and blessings that have come to them through the Holy Prophet and tells them that they are now morally bound to return the good they have received, by helping him to the best of their power in the furtherance of the cause he holds so dear. This would be a token of gratitude for the numerous and manifold divine favours received by them through him. The Prophet’s message of life was a greeting on his part, so let the Faithful respond to it in a befitting manner.
The verse also enjoins on Muslims that they should greet and return each other’s greeting in a most becoming manner when they meet. This is a social and moral duty, the neglect of which will render one guilty of it accountable before God, as the concluding words of the verse point out.
The usual formula of greeting prescribed by Islam is السلام علیکم i.e. "peace be on you", to which are often added the words ورحمة الله وبرکاته "and God’s mercy and His blessings." Pious Muslims would often add to the formula some additional prayer in compliance with the injunction, greet ye with a better prayer or at least return it. But the verse is much more general in its significance and extends to all forms of greetings, wishes, prayers, etc.
The words, return it, signify that if one cannot respond with a better greeting, one should at least respond with a similar one.
643
The verse points to a social duty.
وَاِذَا ضَرَبۡتُمۡ فِی الۡاَرۡضِ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَقۡصُرُوۡا مِنَ الصَّلٰوۃِ اِنۡ خِفۡتُمۡ اَنۡ یَّفۡتِنَکُمُ الَّذِیۡنَ کَفَرُوۡۤا ۚ اِنَّ الۡکٰفِرِیۡنَ کَانُوۡا لَکُمۡ عَدُوًّا مُّبِیۡنًا
2:240.
اس آیت میں مفسرین نے یہ غلطی کھائی ہے کہ اس جگہ سفر میں دو رکعتیں پڑھنے کا حکم ہے۔ لیکن حضرت عائشہ رضی اللہ عنہا کی حدیث ہے کہ پہلے دو ہی فرض مقرر تھے اس کے بعد سفر میں دو رہنے دئے گئے اور حضر میں چار کر دئے گئے (بخاری) پس تَقْصُرُوْا مِنَ الصَّلٰوۃِ سے یہ مراد نہیں ہو سکتی کہ سفر میں دو پڑھی جائیں کیونکہ پہلے حضر میں بھی دو ہی پڑھی جاتی تھیں۔ پس یہاں قصر سے مراد جلدی جلدی نماز پڑھ لینا ہے یعنی رکعتوں کا کم کرنا مراد نہیں بلکہ وقت کا کم کرنا مراد ہے چونکہ نماز کو سنوار کر ادا کرنے کا حکم ہے اس لئے اس آیت میں یہ بتایا گیا ہے کہ اگر تم اس بات سے ڈرتے ہو کہ دشمن تم پر حمل
2:240.
The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This vi
2:240.
Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).
b
2:240.
3
اس آیت میں مفسرین نے یہ غلطی کھائی ہے کہ اس جگہ سفر میں دو رکعتیں پڑھنے کا حکم ہے۔ لیکن حضرت عائشہ رضی اللہ عنہا کی حدیث ہے کہ پہلے دو ہی فرض مقرر تھے اس کے بعد سفر میں دو رہنے دئے گئے اور حضر میں چار کر دئے گئے (بخاری) پس تَقْصُرُوْا مِنَ الصَّلٰوۃِ سے یہ مراد نہیں ہو سکتی کہ سفر میں دو پڑھی جائیں کیونکہ پہلے حضر میں بھی دو ہی پڑھی جاتی تھیں۔ پس یہاں قصر سے مراد جلدی جلدی نماز پڑھ لینا ہے یعنی رکعتوں کا کم کرنا مراد نہیں بلکہ وقت کا کم کرنا مراد ہے چونکہ نماز کو سنوار کر ادا کرنے کا حکم ہے اس لئے اس آیت میں یہ بتایا گیا ہے کہ اگر تم اس بات سے ڈرتے ہو کہ دشمن تم پر حمل
a
2:240.
570
Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).
b
2:240.
659
The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This vi
وَاِذَا کُنۡتَ فِیۡہِمۡ فَاَقَمۡتَ لَہُمُ الصَّلٰوۃَ فَلۡتَقُمۡ طَآئِفَۃٌ مِّنۡہُمۡ مَّعَکَ وَلۡیَاۡخُذُوۡۤا اَسۡلِحَتَہُمۡ فَاِذَا سَجَدُوۡا فَلۡیَکُوۡنُوۡا مِنۡ وَّرَآئِکُمۡ وَلۡتَاۡتِ طَآئِفَۃٌ اُخۡرٰی لَمۡ یُصَلُّوۡا فَلۡیُصَلُّوۡا مَعَکَ وَلۡیَاۡخُذُوۡا حِذۡرَہُمۡ وَاَسۡلِحَتَہُمۡ ۗ وَدَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ تَغۡفُلُوۡنَ عَنۡ اَسۡلِحَتِکُمۡ وَاَمۡتِعَتِکُمۡ فَیَمِیۡلُوۡنَ عَلَیۡکُمۡ مَّیۡلَۃً وّٰحِدَۃً ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ اِنۡ کَانَ بِکُمۡ اَذًی مِّنۡ مَّطَرٍ اَوۡ کُنۡتُمۡ مَّرۡضٰۤی اَنۡ تَضَعُوۡۤا اَسۡلِحَتَکُمۡ ۖ وَخُذُوۡا حِذۡرَکُمۡ ۗ اِنَّ اللّٰہَ اَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
571
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
660
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
661
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
اِنَّ الۡمُنٰفِقِیۡنَ یُخٰدِعُوۡنَ اللّٰہَ وَہُوَ خٰدِعُہُمۡ وَاِذَا قَامُوۡۤا اِلَی الصَّلٰوۃِ قَامُوۡا کُسَالٰی یُرَآءُوۡنَ النَّاسَ وَلَا یَذۡکُرُوۡنَ اللّٰہَ اِلَّا قَلِیۡلًا
2:10.
9:54.
It is not God but the Holy Prophet whom, in reality, the hypocrites seek to deceive because the Prophet is an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore God Himself will punish them for their deceitful conduct. See also 2:16.
2:10.
9:54.
Important Words:
For the meaning of the word یخادعون and خادعھم see 2:10. The latter expression, though similar in root and construction, means "will punish them for their deception" and not "will deceive them". See also 2:16.
Commentary:
It is not the Holy Prophet but God Himself Whom in reality the hypocrites seek to deceive because the Prophet is only an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore, He Himself will punish them for their deceitful conduct.
Laziness and slowness are the characteristics of a hypocrite. The Holy Prophet is reported to have said, "The most burdensome of Prayers for the hypocrites are the late-evening and morning Prayers"; and "A hypocrite waits until the sun is about to set; then he gets up and hurriedly performs four Rak‘at of late-afternoon Prayer, and remembers God but little" (Muslim). It is only true faith and certainty that can engender in man the spirit of eagerness to live up to one’s conviction.
b
2:10.
c
9:54.
a
2:10.
b
9:54.
606
Important Words:
For the meaning of the word یخادعون and خادعھم see 2:10. The latter expression, though similar in root and construction, means "will punish them for their deception" and not "will deceive them". See also 2:16.
Commentary:
It is not the Holy Prophet but God Himself Whom in reality the hypocrites seek to deceive because the Prophet is only an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore, He Himself will punish them for their deceitful conduct.
Laziness and slowness are the characteristics of a hypocrite. The Holy Prophet is reported to have said, "The most burdensome of Prayers for the hypocrites are the late-evening and morning Prayers"; and "A hypocrite waits until the sun is about to set; then he gets up and hurriedly performs four Rak‘at of late-afternoon Prayer, and remembers God but little" (Muslim). It is only true faith and certainty that can engender in man the spirit of eagerness to live up to one’s conviction.
a
2:10.
b
9:54.
687
It is not God but the Holy Prophet whom, in reality, the hypocrites seek to deceive because the Prophet is an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore God Himself will punish them for their deceitful conduct. See also 2:16.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُحِلُّوۡا شَعٰٓئِرَ اللّٰہِ وَلَا الشَّہۡرَ الۡحَرَامَ وَلَا الۡہَدۡیَ وَلَا الۡقَلٰٓئِدَ وَلَاۤ آٰمِّیۡنَ الۡبَیۡتَ الۡحَرَامَ یَبۡتَغُوۡنَ فَضۡلًا مِّنۡ رَّبِّہِمۡ وَرِضۡوٰنًا ۚ وَاِذَا حَلَلۡتُمۡ فَاصۡطَادُوۡا ۚ وَلَا یَجۡرِمَنَّکُمۡ شَنَاٰنُ قَوۡمٍ اَنۡ صَدُّوۡکُمۡ عَنِ الۡمَسۡجِدِ الۡحَرَامِ اَنۡ تَعۡتَدُوۡا ۘ وَتَعَاوَنُوۡا عَلَی الۡبِرِّ وَالتَّقۡوٰی ۖ وَلَا تَعَاوَنُوۡا عَلَی الۡاِثۡمِ وَالۡعُدۡوٰنِ ۚ وَاتَّقُوا اللّٰہَ ۖ اِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ
59:9.
5:9; 11:90.
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
59:9.
5:9; 11:90.
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
59:9.
5:9; 11:90.
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
c
59:9.
d
5:9; 11:90.
368
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
369
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
a
59:9.
b
5:9; 11:90.
642
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
a
59:9.
b
5:9; 11:90.
718
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
719
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
720
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
720A
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
720B
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
وَاِذَا نَادَیۡتُمۡ اِلَی الصَّلٰوۃِ اتَّخَذُوۡہَا ہُزُوًا وَّلَعِبًا ۚ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَعۡقِلُوۡنَ
Commentary:
The verse cites an instance of how the People of the Book and idolaters made a jest of the religion of Islam.
689
Commentary:
The verse cites an instance of how the People of the Book and idolaters made a jest of the religion of Islam.
وَاِذَا جَآءُوۡکُمۡ قَالُوۡۤا اٰمَنَّا وَقَد دَّخَلُوۡا بِالۡکُفۡرِ وَہُمۡ قَدۡ خَرَجُوۡا بِہٖ ۚ وَاللّٰہُ اَعۡلَمُ بِمَا کَانُوۡا یَکۡتُمُوۡنَ
By hypocritically uttering the words, we believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing their real import; thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
Commentary:
By hypocritically uttering the words, We believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing the real import of these words; and thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
692
Commentary:
By hypocritically uttering the words, We believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing the real import of these words; and thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
765
By hypocritically uttering the words, we believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing their real import; thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
وَاِذَا سَمِعُوۡا مَاۤ اُنۡزِلَ اِلَی الرَّسُوۡلِ تَرٰۤی اَعۡیُنَہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ مِمَّا عَرَفُوۡا مِنَ الۡحَقِّ ۖ یَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاکۡتُبۡنَا مَعَ الشّٰہِدِیۡنَ
3:54, 194.
3:54, 194.
The verse has also been applied to the Najashi in particular. When Ja‘far, a cousin of the Holy Prophet and spokesman of Muslim refugees in Abyssinia read to him the opening verses of the Surah Maryam, the Najashi was visibly moved and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham).
3:54, 194.
Commentary:
The description given in this verse of some of the Christians of the time of the Holy Prophet applies to all those who have a real hankering after truth and are ready to accept it wherever they find it. The verse has also been applied to Najjashi in particular. When Ja‘far, a cousin of the Holy Prophet and the spokesman of Muslim refugees to Abyssinia, tried to make clear their attitude towards Jesus and to dispel the suspicion caused by the Meccan emissaries about the alleged derogatory language used by the Quran concerning Jesus and read to Najjashithe opening verses of the chapter Maryam, the latter, along with such of his companions as feared God, was visibly moved, and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham, i. 305, 306).
a
3:54, 194.
a
3:54, 194.
714
Commentary:
The description given in this verse of some of the Christians of the time of the Holy Prophet applies to all those who have a real hankering after truth and are ready to accept it wherever they find it. The verse has also been applied to Najjashi in particular. When Ja‘far, a cousin of the Holy Prophet and the spokesman of Muslim refugees to Abyssinia, tried to make clear their attitude towards Jesus and to dispel the suspicion caused by the Meccan emissaries about the alleged derogatory language used by the Quran concerning Jesus and read to Najjashithe opening verses of the chapter Maryam, the latter, along with such of his companions as feared God, was visibly moved, and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham, i. 305, 306).
a
3:54, 194.
788
The verse has also been applied to the Najashi in particular. When Ja‘far, a cousin of the Holy Prophet and spokesman of Muslim refugees in Abyssinia read to him the opening verses of the Surah Maryam, the Najashi was visibly moved and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham).
وَاِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا اِلٰی مَاۤ اَنۡزَلَ اللّٰہُ وَاِلَی الرَّسُوۡلِ قَالُوۡا حَسۡبُنَا مَا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۚ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡلَمُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
2:171; 31:22.
Commentary:
It is indeed strange that when science and knowledge advance and new discoveries and new inventions are made, people are quick to throw overboard worn out ideas and theories tenaciously held by their forefathers and hasten to accept and benefit by the new inventions and discoveries; but when a Prophet brings to them a new guidance from God, they refuse to accept it on the ground that it does not agree with the beliefs and ideas held by their ancestors and with their own time-honoured notions and theories. How foolish is this attitude and how lame and absurd the excuse for the rejection of divine truths! This is how the Quran exposes the untenability of the position of the rejecters of truth.
a
2:171; 31:22.
732
Commentary:
It is indeed strange that when science and knowledge advance and new discoveries and new inventions are made, people are quick to throw overboard worn out ideas and theories tenaciously held by their forefathers and hasten to accept and benefit by the new inventions and discoveries; but when a Prophet brings to them a new guidance from God, they refuse to accept it on the ground that it does not agree with the beliefs and ideas held by their ancestors and with their own time-honoured notions and theories. How foolish is this attitude and how lame and absurd the excuse for the rejection of divine truths! This is how the Quran exposes the untenability of the position of the rejecters of truth.
وَاِذَا جَآءَکَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاٰیٰتِنَا فَقُلۡ سَلٰمٌ عَلَیۡکُمۡ ۖ کَتَبَ رَبُّکُمۡ عَلٰی نَفۡسِہِ الرَّحۡمَۃَ ۖ اَنَّہٗ مَنۡ عَمِلَ مِنۡکُمۡ سُوۡٓءًۢا بِجَہٰلَۃٍ ثُمَّ تَابَ مِنۡۢ بَعۡدِہٖ وَاَصۡلَحَ فَاَنَّہٗ غَفُوۡرٌ رَّحِیۡمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
وَاِذَا رَاَیۡتَ الَّذِیۡنَ یَخُوۡضُوۡنَ فِیۡۤ اٰیٰتِنَا فَاَعۡرِضۡ عَنۡہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖ ۚ وَاِمَّا یُنۡسِیَنَّکَ الشَّیۡطٰنُ فَلَا تَقۡعُدۡ بَعۡدَ الذِّکۡرٰی مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ
4:141.
4:141.
4:141.
Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
Commentary:
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse.
d
4:141.
b
4:141.
814
Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
Commentary:
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse.
a
4:141.
وَاِذَا جَآءَتۡہُمۡ اٰیَۃٌ قَالُوۡا لَنۡ نُّؤۡمِنَ حَتّٰی نُؤۡتٰی مِثۡلَ مَاۤ اُوۡتِیَ رُسُلُ اللّٰہِ ۘ اللّٰہُ اَعۡلَمُ حَیۡثُ یَجۡعَلُ رِسَالَتَہٗ ۗ سَیُصِیۡبُ الَّذِیۡنَ اَجۡرَمُوۡا صَغَارٌ عِنۡدَ اللّٰہِ وَعَذَابٌ شَدِیۡدٌۢ بِمَا کَانُوۡا یَمۡکُرُوۡنَ
یعنی کون رسول بننے کا مستحق ہے اور کون نہیں۔
28:49.
Allah knows best who is fit to be His Messenger and who is not.
28:49.
Commentary:
The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in Divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to us also."
God answers this foolish objection by saying: "It is not to every man that God speaks; He speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humiliation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment."
a
28:49.
458
安拉最知道谁适合於作他的使者, 而谁却不适合。
2
یعنی کون رسول بننے کا مستحق ہے اور کون نہیں۔
a
28:49.
866
Commentary:
The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in Divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to us also."
God answers this foolish objection by saying: "It is not to every man that God speaks; He speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humiliation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment."
a
28:49.
906A
Allah knows best who is fit to be His Messenger and who is not.
وَلَا تَقۡرَبُوۡا مَالَ الۡیَتِیۡمِ اِلَّا بِالَّتِیۡ ہِیَ اَحۡسَنُ حَتّٰی یَبۡلُغَ اَشُدَّہٗ ۖ وَاَوۡفُوا الۡکَیۡلَ وَالۡمِیۡزَانَ بِالۡقِسۡطِ ۖ لَا نُکَلِّفُ نَفۡسًا اِلَّا وُسۡعَہَا ۖ وَاِذَا قُلۡتُمۡ فَاعۡدِلُوۡا وَلَوۡ کَانَ ذَا قُرۡبٰی ۖ وَبِعَہۡدِ اللّٰہِ اَوۡفُوۡا ۚ ذٰلِکُمۡ وَصّٰٮکُمۡ بِہٖ لَعَلَّکُمۡ تَذَکَّرُوۡنَ
4:11; 17:35.
17:36; 26:182, 183; 55:10.
2:287; 7:43.
5:2; 16:92; 17:35.
Next to the injunctions about the protection of life is mentioned the commandment to protect property.
After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
4:11; 17:35.
17:36; 26:182-183; 55:10.
2:287; 7:43.
5:2; 16:92; 17:35.
Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.
a
4:11; 17:35.
b
17:36; 26:182, 183; 55:10.
c
2:287; 7:43.
d
5:2; 16:92; 17:35.
a
4:11; 17:35.
b
17:36; 26:182-183; 55:10.
c
2:287; 7:43.
d
5:2; 16:92; 17:35.
892
Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.
b
4:11; 17:35.
c
17:36; 26:182, 183; 55:10.
d
2:287; 7:43.
e
5:2; 16:92; 17:35.
929
Next to the injunctions about the protection of life is mentioned the commandment to protect property.
930
After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
وَاِذَا فَعَلُوۡا فٰحِشَۃً قَالُوۡا وَجَدۡنَا عَلَیۡہَاۤ اٰبَآءَنَا وَاللّٰہُ اَمَرَنَا بِہَا ۗ قُلۡ اِنَّ اللّٰہَ لَا یَاۡمُرُ بِالۡفَحۡشَآءِ ۖ اَتَقُوۡلُوۡنَ عَلَی اللّٰہِ مَا لَا تَعۡلَمُوۡنَ
16:91.
16:91.
16:91.
Commentary:
This verse, applied generally, gives an apposite description of those who follow Satan as stated in the preceding verse. It may also particularly apply to Christians who allege that Adam sinned and that it is from him that sin came as a heritage to his posterity who, therefore, cannot get rid of it. The Quran condemns this doctrine most forcibly; firstly because it is simply absurd and foolish, and secondly because the Quran exonerates Adam from the charge of having committed a sin.
By saying, Allah has enjoined it upon us, disbelievers mean that it is God Who has given them the power to commit sins or that He it is Who has created Satan that leads them astray. They thus seek to absolve themselves of the responsibility of their evil deeds. The latter part of the verse embodies an effective answer to this lame excuse. God never enjoins foul deeds, says the verse. As for Satan, the people do not understand the object of his creation. Satan is only a trial for men. He serves the purpose of a hurdle in a hurdle race. The hurdles are placed there not to block our progress but to make us vigilant and to cause us to increase our efforts. The careless and negligent person who stumbles over a hurdle and thus loses the race should blame himself and not the person who puts it in his way in order to try and prove his mettle.
a
16:91.
b
16:91.
930
Commentary:
This verse, applied generally, gives an apposite description of those who follow Satan as stated in the preceding verse. It may also particularly apply to Christians who allege that Adam sinned and that it is from him that sin came as a heritage to his posterity who, therefore, cannot get rid of it. The Quran condemns this doctrine most forcibly; firstly because it is simply absurd and foolish, and secondly because the Quran exonerates Adam from the charge of having committed a sin.
By saying, Allah has enjoined it upon us, disbelievers mean that it is God Who has given them the power to commit sins or that He it is Who has created Satan that leads them astray. They thus seek to absolve themselves of the responsibility of their evil deeds. The latter part of the verse embodies an effective answer to this lame excuse. God never enjoins foul deeds, says the verse. As for Satan, the people do not understand the object of his creation. Satan is only a trial for men. He serves the purpose of a hurdle in a hurdle race. The hurdles are placed there not to block our progress but to make us vigilant and to cause us to increase our efforts. The careless and negligent person who stumbles over a hurdle and thus loses the race should blame himself and not the person who puts it in his way in order to try and prove his mettle.
a
16:91.
۞ وَاِذَا صُرِفَتۡ اَبۡصٰرُہُمۡ تِلۡقَآءَ اَصۡحٰبِ النَّارِ قَالُوۡا رَبَّنَا لَا تَجۡعَلۡنَا مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ
23:95.
23:95.
23:95.
Commentary:
The passive voice used in the words, when their eyes are turned, shows that the eyes of the men on the elevated places will be made to turn towards the inmates of Hell by some higher power, i.e. God, with some definite purpose which was to provide occasion for making certain announcements.
The last sentence of the verse spoken by the men on the elevated places, i.e. Our Lord, put us not with the unjust people, does not show that those, who will utter these words, will yet be in a state of uncertainty and that their case will not yet have been decided. They are mere words of piety or of God-fearingness that even a Prophet would utter when he sees an object of God’s punishment.
b
23:95.
a
23:95.
947
Commentary:
The passive voice used in the words, when their eyes are turned, shows that the eyes of the men on the elevated places will be made to turn towards the inmates of Hell by some higher power, i.e. God, with some definite purpose which was to provide occasion for making certain announcements.
The last sentence of the verse spoken by the men on the elevated places, i.e. Our Lord, put us not with the unjust people, does not show that those, who will utter these words, will yet be in a state of uncertainty and that their case will not yet have been decided. They are mere words of piety or of God-fearingness that even a Prophet would utter when he sees an object of God’s punishment.
a
23:95.
وَاِذَا لَمۡ تَاۡتِہِمۡ بِاٰیَۃٍ قَالُوۡا لَوۡلَا اجۡتَبَیۡتَہَا ۚ قُلۡ اِنَّمَاۤ اَتَّبِعُ مَا یُوۡحٰۤی اِلَیَّ مِنۡ رَّبِّیۡ ۚ ہٰذَا بَصَآئِرُ مِنۡ رَّبِّکُمۡ وَہُدًی وَّرَحۡمَۃٌ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
مطلب یہ کہ تھوڑے تھوڑے وقفہ پر کھلی نشانیاں آتی ہیں۔ جب بھی ذرا وقفہ پڑے مخالف لوگ شور مچا دیتے ہیں۔
بَصِیْرَۃٌ کے معنے دلیل کے ہیں۔ چونکہ جمع آیا ہے اس لئے دلائل سے پُر ترجمہ کیا گیا ہے۔
6:51.
6:105; 17:103.
Basa’ir is the plural of Basirah which means, perceptive faculty of the mind; understanding; firm belief of the heart; constancy or firmness in religion; a testimony; argument; a witness; an example by which one is admonished; a shield (Lane).
6:5.
6:105; 17:103.
Important Words:
اجتبیتھا (dost thou forge it). The word اجتبیت derived from جبی . They say, جبی المال i.e. he collected wealth or property. اجتباهmeans, he chose it or selected it. اجتباه also means, he forged it; he extemporised it. The expression لولااجتبیتھا would, therefore, mean, wherefore hast thou not forged it, or produced it, or invented it; or wherefore hast thou not demanded it of God (Lane & Aqrab).
بصائر (evidences) is the plural of بصیرة which is derived from بصر which means, he saw; he was or became endowed with mental perception or belief or knowledge or understanding or intelligence or skill. ابصر الطریق means, the way became manifest. You say انا علی بصیرة i.e. I am certain; or I possess certain knowledge. بصیرة means, mental perception; the perceptive faculty of the mind; understanding; intelligence or skill; firm belief of the heart; constancy or firmness in religion; an evidence, testimony, proof or argument; a witness; an example by which one is admonished; a shield (Lane & Aqrab).
Commentary:
The word آیة means "a sign". The verses of the Quran are also called آیات (signs) because every one of them by itself constitutes a divine sign, an evidence of the Divine origin of the Quran, and of the truth of the Holy Prophet. The purport of the verse is that although the Word of God is being revealed as occasion demands, and successive signs of God are being shown to men, yet whenever there is some delay in the coming of Divine revelation or the occurrence of signs, disbelievers ignore the Word of God already revealed and the signs already shown and shamelessly begin to ask of the Prophet, "Why do you not bring any revelation or show any sign in your support?" as if no sign had so far been shown and no revelation had come. To this impudent demand of disbelievers, the Holy Prophet is instructed to reply that the sending down of revelation or the showing of signs lies entirely in the hands of God and that he himself possesses no power to produce them at will. But why do they demand a fresh revelation or a new sign, asks the Quran. Are not the revelations that have already come and the signs that have already appeared enough to establish the truth of Islam? Why do they not ponder over them and profit by them?
It should be remembered that God seldom shows signs at the demand of disbelievers. Moreover, the demand for a fresh sign on their part implies that the signs already shown were no signs and furnished no evidence of the Prophet’s truth. Thus to accede to their demand means a reflection on the signs already shown and detracts from their value. It is, therefore, very rare that God shows fresh signs or miracles as demanded by disbelievers. He requires them rather to consider past signs and profit by them.
b
6:51.
c
6:105; 17:103.
2
مطلب یہ کہ تھوڑے تھوڑے وقفہ پر کھلی نشانیاں آتی ہیں۔ جب بھی ذرا وقفہ پڑے مخالف لوگ شور مچا دیتے ہیں۔
3
بَصِیْرَۃٌ کے معنے دلیل کے ہیں۔ چونکہ جمع آیا ہے اس لئے دلائل سے پُر ترجمہ کیا گیا ہے۔
a
6:5.
b
6:105; 17:103.
1088
Important Words:
اجتبیتھا (dost thou forge it). The word اجتبیت derived from جبی . They say, جبی المال i.e. he collected wealth or property. اجتباهmeans, he chose it or selected it. اجتباه also means, he forged it; he extemporised it. The expression لولااجتبیتھا would, therefore, mean, wherefore hast thou not forged it, or produced it, or invented it; or wherefore hast thou not demanded it of God (Lane & Aqrab).
بصائر (evidences) is the plural of بصیرة which is derived from بصر which means, he saw; he was or became endowed with mental perception or belief or knowledge or understanding or intelligence or skill. ابصر الطریق means, the way became manifest. You say انا علی بصیرة i.e. I am certain; or I possess certain knowledge. بصیرة means, mental perception; the perceptive faculty of the mind; understanding; intelligence or skill; firm belief of the heart; constancy or firmness in religion; an evidence, testimony, proof or argument; a witness; an example by which one is admonished; a shield (Lane & Aqrab).
Commentary:
The word آیة means "a sign". The verses of the Quran are also called آیات (signs) because every one of them by itself constitutes a divine sign, an evidence of the Divine origin of the Quran, and of the truth of the Holy Prophet. The purport of the verse is that although the Word of God is being revealed as occasion demands, and successive signs of God are being shown to men, yet whenever there is some delay in the coming of Divine revelation or the occurrence of signs, disbelievers ignore the Word of God already revealed and the signs already shown and shamelessly begin to ask of the Prophet, "Why do you not bring any revelation or show any sign in your support?" as if no sign had so far been shown and no revelation had come. To this impudent demand of disbelievers, the Holy Prophet is instructed to reply that the sending down of revelation or the showing of signs lies entirely in the hands of God and that he himself possesses no power to produce them at will. But why do they demand a fresh revelation or a new sign, asks the Quran. Are not the revelations that have already come and the signs that have already appeared enough to establish the truth of Islam? Why do they not ponder over them and profit by them?
It should be remembered that God seldom shows signs at the demand of disbelievers. Moreover, the demand for a fresh sign on their part implies that the signs already shown were no signs and furnished no evidence of the Prophet’s truth. Thus to accede to their demand means a reflection on the signs already shown and detracts from their value. It is, therefore, very rare that God shows fresh signs or miracles as demanded by disbelievers. He requires them rather to consider past signs and profit by them.
d
6:51.
e
6:105; 17:103.
1089
Basa’ir is the plural of Basirah which means, perceptive faculty of the mind; understanding; firm belief of the heart; constancy or firmness in religion; a testimony; argument; a witness; an example by which one is admonished; a shield (Lane).
وَاِذَا قُرِئَ الۡقُرۡاٰنُ فَاسۡتَمِعُوۡا لَہٗ وَاَنۡصِتُوۡا لَعَلَّکُمۡ تُرۡحَمُوۡنَ
17:107.
17:107.
Commentary:
In answer to their demand for fresh signs disbelievers are here told to listen to the Quran carefully, because it contains signs and evidences enough and to spare. This will make them realize the error of their demand and they will see the truth and will as a result become deserving of the mercy of God.
d
17:107.
a
17:107.
1089
Commentary:
In answer to their demand for fresh signs disbelievers are here told to listen to the Quran carefully, because it contains signs and evidences enough and to spare. This will make them realize the error of their demand and they will see the truth and will as a result become deserving of the mercy of God.
a
17:107.
1090
In answer to their demand for fresh Signs disbelievers are here told to listen to the Qur’an carefully, because it contains Signs and proofs enough and to spare.
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اِذَا ذُکِرَ اللّٰہُ وَجِلَتۡ قُلُوۡبُہُمۡ وَاِذَا تُلِیَتۡ عَلَیۡہِمۡ اٰیٰتُہٗ زَادَتۡہُمۡ اِیۡمٰنًا وَّعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
22:36.
9:124.
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
a
22:36.
b
9:124.
1093
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا قَالُوۡا قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ ہٰذَاۤ ۙ اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
6:26; 68:16; 83:14.
6:26; 68:16; 83:14.
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
6:26; 68:16; 83:14.
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
a
6:26; 68:16; 83:14.
a
6:26; 68:16; 83:14.
1120
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
c
6:26; 68:16; 83:14.
1116
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
وَاِذَا مَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ فَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ اَیُّکُمۡ زَادَتۡہُ ہٰذِہٖۤ اِیۡمٰنًا ۚ فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا فَزَادَتۡہُمۡ اِیۡمٰنًا وَّہُمۡ یَسۡتَبۡشِرُوۡنَ
8:3.
8:3.
8:3.
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
e
8:3.
a
8:3.
1271
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
c
8:3.
وَاِذَا مَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ نَّظَرَ بَعۡضُہُمۡ اِلٰی بَعۡضٍ ہَلۡ یَرٰٮکُمۡ مِّنۡ اَحَدٍ ثُمَّ انۡصَرَفُوۡا ۚ صَرَفَ اللّٰہُ قُلُوۡبَہُمۡ بِاَنَّہُمۡ قَوۡمٌ لَّا یَفۡقَہُوۡنَ
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
24:64.
61:6.
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
1
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
a
24:64.
b
61:6.
1274
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
وَاِذَا مَسَّ الۡاِنۡسٰنَ الضُّرُّ دَعَانَا لِجَنۡۢبِہٖۤ اَوۡ قَاعِدًا اَوۡ قَآئِمًا فَلَمَّا کَشَفۡنَا عَنۡہُ ضُرَّہٗ مَرَّ کَاَنۡ لَّمۡ یَدۡعُنَاۤ اِلٰی ضُرٍّ مَّسَّہٗ ۚ کَذٰلِکَ زُیِّنَ لِلۡمُسۡرِفِیۡنَ مَا کَانُوۡا یَعۡمَلُوۡنَ
30:34; 39:9, 50.
30:34; 39:9, 50.
30:34; 39:9, 50.
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
e
30:34; 39:9, 50.
a
30:34; 39:9, 50.
1288
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
a
30:34; 39:9, 50.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیَاتُنَا بَیِّنٰتٍ ۙ قَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا ائۡتِ بِقُرۡاٰنٍ غَیۡرِ ہٰذَاۤ اَوۡ بَدِّلۡہُ ۚ قُلۡ مَا یَکُوۡنُ لِیۡۤ اَنۡ اُبَدِّلَہٗ مِنۡ تِلۡقَآئِ نَفۡسِیۡۤ ۖ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ ۖ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
See 10:8.
17:74.
6:51; 7:204; 46:10.
'Punishment of an awful day' signifies a national disaster.
See 10:8.
17:74.
6:51; 7:204; 46:10.
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
c
10:8.
d
17:74.
e
6:51; 7:204; 46:10.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1291
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1244
'Punishment of an awful day' signifies a national disaster.
وَاِذَا رَاَ الَّذِیۡنَ اَشۡرَکُوۡا شُرَکَآءَہُمۡ قَالُوۡا رَبَّنَا ہٰٓؤُلَآءِ شُرَکَآؤُنَا الَّذِیۡنَ کُنَّا نَدۡعُوۡا مِنۡ دُوۡنِکَ ۖ فَاَلۡقَوۡا اِلَیۡہِمُ الۡقَوۡلَ اِنَّکُمۡ لَکٰذِبُوۡنَ
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
30:14.
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
30:14.
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
d
30:14.
685
虚假的众神灵和他们追随者之间的争辩, 说明以罪恶和否认真理为基础的友谊绝不会持久。
1
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
b
30:14.
1887
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
c
30:14.
1569
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
وَاِذَا قِیۡلَ لَہُمۡ مَّاذَاۤ اَنۡزَلَ رَبُّکُمۡ ۙ قَالُوۡۤا اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
8:32; 68:16; 83:14.
8:32; 68:16; 83:14.
8:32; 68:16; 83:14.
Commentary:
The verse reverts to the original theme and says that when deniers of the Unity of God and Resurrection listen to arguments in support of these doctrines, instead of giving them proper consideration they make light of them by saying that these arguments are a mere repetition of the sayings of the ancients. By such remarks they seek to divert the attention of their followers from the truth. This is a common device of the opponents of truth. They always assert that there is nothing new in the teachings of their Prophet, and think that this assertion alone constitutes a sufficient refutation of his claims. As a matter of fact, Prophets of God come to remind men of the old truths that the latter had forgotten. If the later Prophets had taught what had not been taught by their predecessors they would indeed be impostors. Of course, every Prophet presents old truths in a new garb and, if necessary, makes some additions or alterations as required by the circumstances and conditions of his age.
c
8:32; 68:16; 83:14.
b
8:32; 68:16; 83:14.
1826
Commentary:
The verse reverts to the original theme and says that when deniers of the Unity of God and Resurrection listen to arguments in support of these doctrines, instead of giving them proper consideration they make light of them by saying that these arguments are a mere repetition of the sayings of the ancients. By such remarks they seek to divert the attention of their followers from the truth. This is a common device of the opponents of truth. They always assert that there is nothing new in the teachings of their Prophet, and think that this assertion alone constitutes a sufficient refutation of his claims. As a matter of fact, Prophets of God come to remind men of the old truths that the latter had forgotten. If the later Prophets had taught what had not been taught by their predecessors they would indeed be impostors. Of course, every Prophet presents old truths in a new garb and, if necessary, makes some additions or alterations as required by the circumstances and conditions of his age.
d
8:32; 68:16; 83:14.
وَاِذَا بُشِّرَ اَحَدُہُمۡ بِالۡاُنۡثٰی ظَلَّ وَجۡہُہٗ مُسۡوَدًّا وَّہُوَ کَظِیۡمٌ
43:18.
43:18.
Iswadda Wajhu-hu means, his face became black, i.e. his face became expressive of grief or overcast with gloom; he became grieved, sorrowful or confounded; he became disgraced (Lane).
43:18.
e
43:18.
a
43:18.
c
43:18.
1552A
Iswadda Wajhu-hu means, his face became black, i.e. his face became expressive of grief or overcast with gloom; he became grieved, sorrowful or confounded; he became disgraced (Lane).
وَاِذَا رَاَ الَّذِیۡنَ ظَلَمُوا الۡعَذَابَ فَلَا یُخَفَّفُ عَنۡہُمۡ وَلَا ہُمۡ یُنۡظَرُوۡنَ
2:166.
2:166.
c
2:166.
a
2:166.
1886
Commentary:
The punishment referred to in this verse relates to the next life.
b
2:166.
وَاِذَا بَدَّلۡنَاۤ اٰیَۃً مَّکَانَ اٰیَۃٍ ۙ وَّاللّٰہُ اَعۡلَمُ بِمَا یُنَزِّلُ قَالُوۡۤا اِنَّمَاۤ اَنۡتَ مُفۡتَرٍۭ ۚ بَلۡ اَکۡثَرُہُمۡ لَا یَعۡلَمُوۡنَ
2:107.
The meaning is: "When We avert or delay punishment on account of a change for the better on the part of those who are threatened with it." There is no reference here to the abrogation of any of the verses of the Qur’an. There is no verse in the Qur’an which clashes with any other verse of the Book and which may therefore have to be regarded as abrogated. All parts of the Qur’an support and corroborate one another. There is nothing in the context either to suggest any reference to the idea of abrogation.
2:107.
Commentary:
Before proceeding to explain this verse it is necessary to understand the real meaning of the word ایة which, primarily means "a sign". Unless there is something in the context to show that a word is taken in any of its secondary senses, we must take it in its primary sense. The verses of the Quran are called ایات (signs) because every one of them constitutes a sign of guidance. The preceding verses spoke of the punishments which were in store for disbelievers. This fact lends support to the view that the word ایة is here used in its original sense, viz. in the sense of a sign. Now the fulfilment of the prophecies of punishment depends on the attitude of those concerning whom they are made. If they are obstinate and persist in rejecting the signs of God, the threatened punishment overtakes them. But if they show repentance it is averted, deferred or delayed, for God is Merciful and His attribute of Mercy predominates over all His other attributes. The case of the people of Jonah is a well-known instance for understanding the nature and purpose of the prophecies of punishment. Jonah predicted destruction of the people of Nineveh, but they repented and renounced their evil ways. So God had mercy on them and averted the impending punishment (10:99), and in place of the sign of punishment, He showed a sign of mercy. On such occasions, i.e. when God averts or delays a predicted punishment in consonance with His attribute of Mercy, the sons of darkness accuse their Prophet of falsehood and declare that his prophecy has not been fulfilled. These critics conveniently ignore the fact that there is a vast difference between a promise and a threat. If a person does not keep his promise, he is rightly regarded as guilty of breach of a solemn undertaking but if he does not carry into actual effect his threat, he cannot be accused of any breach of promise. On the contrary, it will be regarded as an act of generosity and kindness on his part not to have done so. According to Arabic idiom also, whereas the non-fulfilment of a promise is called a breach of promise, the non-fulfilment of threat is regarded as an act of generosity. The Arabs say الخلف فی الوعد عند العرب کذب وفی الوعید کرم i.e. the breach of promise is a lie but the non-fulfilment of a threat is an act of generosity. God is Merciful, and if a person repents, His Mercy demands that punishment should be averted from him, and in such a case it will be foolish to accuse the Prophet of falsehood. The words, and Allah knows best what He reveals, mean that God knows best what kind of sign is required to be shown under particular circumstances. He shows His signs according to the requirements of the time. If He sees that disbelievers have given up their evil course and are penitent, He refrains from punishing them and changes the form of the sign. In that case the threat of punishment is not carried out, and under such circumstances it is foolish to accuse the Prophet of falsehood. So the expression واذا بدلنا ایة مکان ایة would mean, When We avert or delay punishment on account of a change for the better on the part of those who are threatened with such punishment…
Taking the word ایة in the sense of Law, this expression would mean that when in certain matters the Law of Islam is found to differ from Laws previously revealed, disbelievers regard it as evidence of the Quran’s being a forgery. This meaning is in perfect harmony with the context. It is argued that when the Quran declares previous Laws to have been revealed by God, it should not have differed from them. But the admission that previous Laws have been revealed by God does not mean that none of their ordinances could be replaced by new ordinances. According to the Quran, the previous Laws were meant for particular peoples and for particular times. They were suited only to the requirements of the peoples for whom they were revealed. The Quran, on the other hand, constitutes a universal Law, meant for all peoples and all times, and therefore if it is found to contain certain teachings which differ from the teachings of previously revealed Scriptures, that is no evidence of the Quran’s being a forgery. On the other hand, it is but natural and necessary that the perfect and universal Law—the Quran—should differ in some of its ordinances from temporary and provisional Laws previously revealed.
It must be clearly understood that the verse contains no reference to the abrogation of any of the verses of the Quran. The Holy Prophet has not been reported to have ever declared any verse of the Quran to have been abrogated by another verse. Nor are there any verses in the Quran which clash with other parts of the Book and which may therefore have to be regarded as abrogated. All parts of the Quran support and corroborate one another. Moreover, there is nothing in the context to suggest any reference to the abrogation theory.
It is also worth remembering that the passage under comment was revealed in Mecca. In fact, the whole Surah belongs to the Meccan period. And the Surahs of the Meccan period deal with teachings pertaining to morals and matters of belief, and about these there can be no question of abrogation or revocation.
c
2:107.
689
这个意思是: “当我因为那些受到惩罚威胁的人变好而免予或延迟对他们的惩罚时。” 这并不指要废除 «古兰经» 中的任何一节经文。在 «古兰经» 中, 没有一节经文是与其他一节经文不一致的, 因而被认为要废除的。«古兰经» 所有经文都是相互证实的。此节经文的上下文中没有提出要废除任何经文的资料。
c
2:107.
1902
Commentary:
Before proceeding to explain this verse it is necessary to understand the real meaning of the word ایة which, primarily means "a sign". Unless there is something in the context to show that a word is taken in any of its secondary senses, we must take it in its primary sense. The verses of the Quran are called ایات (signs) because every one of them constitutes a sign of guidance. The preceding verses spoke of the punishments which were in store for disbelievers. This fact lends support to the view that the word ایة is here used in its original sense, viz. in the sense of a sign. Now the fulfilment of the prophecies of punishment depends on the attitude of those concerning whom they are made. If they are obstinate and persist in rejecting the signs of God, the threatened punishment overtakes them. But if they show repentance it is averted, deferred or delayed, for God is Merciful and His attribute of Mercy predominates over all His other attributes. The case of the people of Jonah is a well-known instance for understanding the nature and purpose of the prophecies of punishment. Jonah predicted destruction of the people of Nineveh, but they repented and renounced their evil ways. So God had mercy on them and averted the impending punishment (10:99), and in place of the sign of punishment, He showed a sign of mercy. On such occasions, i.e. when God averts or delays a predicted punishment in consonance with His attribute of Mercy, the sons of darkness accuse their Prophet of falsehood and declare that his prophecy has not been fulfilled. These critics conveniently ignore the fact that there is a vast difference between a promise and a threat. If a person does not keep his promise, he is rightly regarded as guilty of breach of a solemn undertaking but if he does not carry into actual effect his threat, he cannot be accused of any breach of promise. On the contrary, it will be regarded as an act of generosity and kindness on his part not to have done so. According to Arabic idiom also, whereas the non-fulfilment of a promise is called a breach of promise, the non-fulfilment of threat is regarded as an act of generosity. The Arabs say الخلف فی الوعد عند العرب کذب وفی الوعید کرم i.e. the breach of promise is a lie but the non-fulfilment of a threat is an act of generosity. God is Merciful, and if a person repents, His Mercy demands that punishment should be averted from him, and in such a case it will be foolish to accuse the Prophet of falsehood. The words, and Allah knows best what He reveals, mean that God knows best what kind of sign is required to be shown under particular circumstances. He shows His signs according to the requirements of the time. If He sees that disbelievers have given up their evil course and are penitent, He refrains from punishing them and changes the form of the sign. In that case the threat of punishment is not carried out, and under such circumstances it is foolish to accuse the Prophet of falsehood. So the expression واذا بدلنا ایة مکان ایة would mean, When We avert or delay punishment on account of a change for the better on the part of those who are threatened with such punishment…
Taking the word ایة in the sense of Law, this expression would mean that when in certain matters the Law of Islam is found to differ from Laws previously revealed, disbelievers regard it as evidence of the Quran’s being a forgery. This meaning is in perfect harmony with the context. It is argued that when the Quran declares previous Laws to have been revealed by God, it should not have differed from them. But the admission that previous Laws have been revealed by God does not mean that none of their ordinances could be replaced by new ordinances. According to the Quran, the previous Laws were meant for particular peoples and for particular times. They were suited only to the requirements of the peoples for whom they were revealed. The Quran, on the other hand, constitutes a universal Law, meant for all peoples and all times, and therefore if it is found to contain certain teachings which differ from the teachings of previously revealed Scriptures, that is no evidence of the Quran’s being a forgery. On the other hand, it is but natural and necessary that the perfect and universal Law—the Quran—should differ in some of its ordinances from temporary and provisional Laws previously revealed.
It must be clearly understood that the verse contains no reference to the abrogation of any of the verses of the Quran. The Holy Prophet has not been reported to have ever declared any verse of the Quran to have been abrogated by another verse. Nor are there any verses in the Quran which clash with other parts of the Book and which may therefore have to be regarded as abrogated. All parts of the Quran support and corroborate one another. Moreover, there is nothing in the context to suggest any reference to the abrogation theory.
It is also worth remembering that the passage under comment was revealed in Mecca. In fact, the whole Surah belongs to the Meccan period. And the Surahs of the Meccan period deal with teachings pertaining to morals and matters of belief, and about these there can be no question of abrogation or revocation.
d
2:107.
1577
The meaning is: "When We avert or delay punishment on account of a change for the better on the part of those who are threatened with it." There is no reference here to the abrogation of any of the verses of the Qur’an. There is no verse in the Qur’an which clashes with any other verse of the Book and which may therefore have to be regarded as abrogated. All parts of the Qur’an support and corroborate one another. There is nothing in the context either to suggest any reference to the idea of abrogation.
وَاِذَا قَرَاۡتَ الۡقُرۡاٰنَ جَعَلۡنَا بَیۡنَکَ وَبَیۡنَ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ حِجَابًا مَّسۡتُوۡرًا
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
1975
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِذَا ذَکَرۡتَ رَبَّکَ فِی الۡقُرۡاٰنِ وَحۡدَہٗ وَلَّوۡا عَلٰۤی اَدۡبٰرِہِمۡ نُفُوۡرًا
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
6:26; 18:58; 41:6.
17:49.
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
6:26; 18:58; 41:6.
39:46.
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
c
6:26; 18:58; 41:6.
d
17:49.
1
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
b
6:26; 18:58; 41:6.
c
39:46.
1976
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
b
6:26; 18:58; 41:6.
c
17:49.
1623
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
وَاِذَا مَسَّکُمُ الضُّرُّ فِی الۡبَحۡرِ ضَلَّ مَنۡ تَدۡعُوۡنَ اِلَّاۤ اِیَّاہُ ۖ فَلَمَّا نَجّٰٮکُمۡ اِلَی الۡبَرِّ اَعۡرَضۡتُمۡ ۚ وَکَانَ الۡاِنۡسٰنُ کَفُوۡرًا
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
b
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
a
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
1997
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
d
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
1634
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
وَاِذَاۤ اَنۡعَمۡنَا عَلَی الۡاِنۡسٰنِ اَعۡرَضَ وَنَاٰ بِجَانِبِہٖ ۖ وَاِذَا مَسَّہُ الشَّرُّ کَانَ یَـُٔوۡسًا
17:68.
See 17:68.
Commentary:
The verse means to say that Muslims were subjected to tortures and suffered all sorts of hardships for thirteen long years, but they bore them with fortitude and patience. The case of disbelievers, however, is different. When their turn came to be visited with Divine punishment they would give way to despair, because they had no faith in God.
c
17:68.
a
See 17:68.
2013
Commentary:
The verse means to say that Muslims were subjected to tortures and suffered all sorts of hardships for thirteen long years, but they bore them with fortitude and patience. The case of disbelievers, however, is different. When their turn came to be visited with Divine punishment they would give way to despair, because they had no faith in God.
c
17:68.۞ وَتَرَی الشَّمۡسَ اِذَا طَلَعَت تَّزٰوَرُ عَنۡ کَہۡفِہِمۡ ذَاتَ الۡیَمِیۡنِ وَاِذَا غَرَبَت تَّقۡرِضُہُمۡ ذَاتَ الشِّمَالِ وَہُمۡ فِیۡ فَجۡوَۃٍ مِّنۡہُ ۚ ذٰلِکَ مِنۡ اٰیٰتِ اللّٰہِ ۗ مَنۡ یَّہۡدِ اللّٰہُ فَہُوَ الۡمُہۡتَدِ ۖ وَمَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَہٗ وَلِیًّا مُّرۡشِدًا
7:179; 17:98; 39:37, 38.
那个山洞的位置看来是面向西北的, 太阳经过面向北方的一个地方, 才会从右到左, 这个洞的面积很大, 这从 “广阔” 两字中可以看出。罗马的那个地下墓穴, 现在还在, 可以证实这一看法。它们的面积很大, 各种估计不一, 可能延展达870英里 (《大英百科全書》)。那个地下墓穴看来也很黑暗, 几乎没有什么光线。那个洞的构造样式可以作为一个藏身之地。圣杰罗姆在第四世纪去看了那些地下墓穴后说, “它们实在是太黑暗了, 看来先知的语言 (《诗篇》55:15) 是实现了, ‘让他们快快走下火狱吧’。偶尔有些光线进来, 减轻些阴暗的恐怖, 那时这种光线不是从窗户中, 而是从一个孔洞中进来的”(《大英百科全書》第11版)。
یعنی کہف کا مقام اور اس کا محل وقوع اس طرح تھے کہ صبح کو سورج دائیں طرف سے گذرتا تھا اور شام کو بائیں طرف سے گذرتا تھا (تفصیل کے لئے دیکھئے تفسیر کبیر جلد چہارم صفحہ ۴۳۰)
7:179; 17:98; 39:37, 38.
It appears that the Cave was so situated that it faced north-west, for the sun passes a place, which has its face to the north, from right to left. It seemed to cover a vast area as the words 'spacious hollow' show. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles (Enc. Brit.). It also appears that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome, who visited the catacombs in the 4th century, says, "It is all so dark that the language of the Prophet (Ps. 55:15) seems to be fulfilled, 'let them go down quick into Hell." Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole' (Enc. Brit., 11th edition).
7:179; 17:98; 39:37-38.
Important Words:
تزاور (move away) is in reality تتزاور which is derived from تزاور (tazawara) which again is derived from زار. They say زارہi.e. he visited him. ازورعنه (izwarra) or تزاورعنه (tazawara) means, he declined or turned aside from it (Lane & Aqrab).
تقرض (turn away) is derived from قرض . They say قرضه i.e. he cut it. قرضت الوادی means, I passed through or across the valley.قرض المکان means, he turned aside or away from the place. The Quranic expression واذا غربت تقرضھم ذات الشمال means, when it set to leave them behind on the left; to pass by and beyond them leaving them on its left; to turn aside or away from them on the left (Lane & Aqrab).
فجوة (spacious hollow) is derived from فجا. They say فجا الباب i.e. he opened the door. فجا رجلیه means, he parted his legs wide or straddled to make water. فجوة means, an opening or intervening space or an intermediate wide space between two things; a wide tract or a wide or depressed tract of land; the court or yard of a house; the part between the two sides of the solid hoof (Lane & Aqrab).
Commentary:
The verse describes the position of the Cave. It appears that the people referred to above lived in very high regions in the north, and the Cave was so situated that it faced north-west, for the sun passes a place which has its face to the north from right to left.
The word فجوة (spacious hollow) shows that the Cave covered a vast area. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles. It also appeals that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome who visited the catacombs in the 4th century says, "It is all so dark that the language of the Prophet (Ps. 55.15) seems to be fulfilled, 'let them go down quick into Hell'. Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole" (Enc. Brit., 11th edition, vol. 5, p. 491).
By pointing to the position of the Cave which faced northward, God intended to warn Muslims that they had an enemy in northern regions about whom they should particularly be on their guard. Muslims disregarded this timely warning and fell easy victims to the machinations of their enemy. Instead of presenting a united front they fell out among themselves and facilitated his task. The intrigues of the Abbasids of Baghdad and their unseemly approaches to the Byzantine Empire of Constantinople for help on the one hand and the intrigues of the Moors in Spain with the Vatican on the other, led to their progressive decline and ultimate destruction. The solidarity of Islam suffered a fatal blow from these internal dissensions.
a
7:179; 17:98; 39:37, 38.
743
那个山洞的位置看来是面向西北的, 太阳经过面向北方的一个地方, 才会从右到左, 这个洞的面积很大, 这从 “广阔” 两字中可以看出。罗马的那个地下墓穴, 现在还在, 可以证实这一看法。它们的面积很大, 各种估计不一, 可能延展达870英里 (《大英百科全書》)。那个地下墓穴看来也很黑暗, 几乎没有什么光线。那个洞的构造样式可以作为一个藏身之地。圣杰罗姆在第四世纪去看了那些地下墓穴后说, “它们实在是太黑暗了, 看来先知的语言 (《诗篇》55:15) 是实现了, ‘让他们快快走下火狱吧’。偶尔有些光线进来, 减轻些阴暗的恐怖, 那时这种光线不是从窗户中, 而是从一个孔洞中进来的”(《大英百科全書》第11版)。
2
یعنی کہف کا مقام اور اس کا محل وقوع اس طرح تھے کہ صبح کو سورج دائیں طرف سے گذرتا تھا اور شام کو بائیں طرف سے گذرتا تھا (تفصیل کے لئے دیکھئے تفسیر کبیر جلد چہارم صفحہ ۴۳۰)
a
7:179; 17:98; 39:37-38.
2058
Important Words:
تزاور (move away) is in reality تتزاور which is derived from تزاور (tazawara) which again is derived from زار. They say زارہi.e. he visited him. ازورعنه (izwarra) or تزاورعنه (tazawara) means, he declined or turned aside from it (Lane & Aqrab).
تقرض (turn away) is derived from قرض . They say قرضه i.e. he cut it. قرضت الوادی means, I passed through or across the valley.قرض المکان means, he turned aside or away from the place. The Quranic expression واذا غربت تقرضھم ذات الشمال means, when it set to leave them behind on the left; to pass by and beyond them leaving them on its left; to turn aside or away from them on the left (Lane & Aqrab).
فجوة (spacious hollow) is derived from فجا. They say فجا الباب i.e. he opened the door. فجا رجلیه means, he parted his legs wide or straddled to make water. فجوة means, an opening or intervening space or an intermediate wide space between two things; a wide tract or a wide or depressed tract of land; the court or yard of a house; the part between the two sides of the solid hoof (Lane & Aqrab).
Commentary:
The verse describes the position of the Cave. It appears that the people referred to above lived in very high regions in the north, and the Cave was so situated that it faced north-west, for the sun passes a place which has its face to the north from right to left.
The word فجوة (spacious hollow) shows that the Cave covered a vast area. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles. It also appeals that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome who visited the catacombs in the 4th century says, "It is all so dark that the language of the Prophet (Ps. 55.15) seems to be fulfilled, 'let them go down quick into Hell'. Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole" (Enc. Brit., 11th edition, vol. 5, p. 491).
By pointing to the position of the Cave which faced northward, God intended to warn Muslims that they had an enemy in northern regions about whom they should particularly be on their guard. Muslims disregarded this timely warning and fell easy victims to the machinations of their enemy. Instead of presenting a united front they fell out among themselves and facilitated his task. The intrigues of the Abbasids of Baghdad and their unseemly approaches to the Byzantine Empire of Constantinople for help on the one hand and the intrigues of the Moors in Spain with the Vatican on the other, led to their progressive decline and ultimate destruction. The solidarity of Islam suffered a fatal blow from these internal dissensions.
a
7:179; 17:98; 39:37, 38.
1674
It appears that the Cave was so situated that it faced north-west, for the sun passes a place, which has its face to the north, from right to left. It seemed to cover a vast area as the words 'spacious hollow' show. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles (Enc. Brit.). It also appears that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome, who visited the catacombs in the 4th century, says, "It is all so dark that the language of the Prophet (Ps. 55:15) seems to be fulfilled, 'let them go down quick into Hell." Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole' (Enc. Brit., 11th edition).