وَمِنۡہُمۡ
Appears 20 times in Quran
Occurrences in Quran
Found 20 verses containing "وَمِنۡہُمۡ".
وَمِنۡہُمۡ اُمِّیُّوۡنَ لَا یَعۡلَمُوۡنَ الۡکِتٰبَ اِلَّاۤ اَمَانِیَّ وَاِنۡ ہُمۡ اِلَّا یَظُنُّوۡنَ
Ummiyyun signifies those who follow no revealed Book. The word is plural of Ummiyy which means, one who cannot read or write.
Important Words:
امیون (illiterate persons) is the plural of امی which means, one who can neither write nor read. The word is said to have been derived from ام (mother), for an امی (illiterate person) continues, as it were, the same as when born of his mother (Aqrab). امیalso signifies: (1) one not having a revealed Scripture; (2) one belonging to the Arab nation (Lane).
امانی (false notions) derived from منی is the plural of امنیة meaning: (1) a desire; (2) an object of desire; (3) falsehood; (4) reading or recitation (Aqrab).
Commentary:
There is yet a third class among the Jews who have no knowledge of the Book at all. They have only their own false notions or desires, and, instead of trying to understand the Book and basing their faith on conviction, they depend upon their own whims. Their knowledge is not based on God’s Book. They rather twist the Book according to their own vain desires and false notions. It is a case of the wish being father to the thought. As the word also means, reading or recitation, the verse in this sense would mean that the Jews only know the letter of the Law and have lost all contact with its spirit. They read the Book but do not understand it.
85
Important Words:
امیون (illiterate persons) is the plural of امی which means, one who can neither write nor read. The word is said to have been derived from ام (mother), for an امی (illiterate person) continues, as it were, the same as when born of his mother (Aqrab). امیalso signifies: (1) one not having a revealed Scripture; (2) one belonging to the Arab nation (Lane).
امانی (false notions) derived from منی is the plural of امنیة meaning: (1) a desire; (2) an object of desire; (3) falsehood; (4) reading or recitation (Aqrab).
Commentary:
There is yet a third class among the Jews who have no knowledge of the Book at all. They have only their own false notions or desires, and, instead of trying to understand the Book and basing their faith on conviction, they depend upon their own whims. Their knowledge is not based on God’s Book. They rather twist the Book according to their own vain desires and false notions. It is a case of the wish being father to the thought. As the word also means, reading or recitation, the verse in this sense would mean that the Jews only know the letter of the Law and have lost all contact with its spirit. They read the Book but do not understand it.
113A
Ummiyyun signifies those who follow no revealed Book. The word is plural of Ummiyy which means, one who cannot read or write.
وَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ رَبَّنَاۤ اٰتِنَا فِی الدُّنۡیَا حَسَنَۃً وَّفِی الۡاٰخِرَۃِ حَسَنَۃً وَّقِنَا عَذَابَ النَّارِ
42:21.
اَلْحَسَنَۃُ کے معنے ظفر یعنی کامیابی کے بھی ہوتے ہیں (تاج العروس) اسی طرح دل کو خوش کرنے والی نعمت کے بھی۔ (مفرداتِ راغب)
42:21.
The verse mentions that class of men whose efforts and aspirations are not confined to this world only. They seek the good things of this world and also the good things of the next. Hasanah also means, success (Taj). The prayer is very comprehensive and the Holy Prophet very often made use of it (Muslim).
42:21.
Commentary:
In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.
The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.
The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".
d
42:21.
3
اَلْحَسَنَۃُ کے معنے ظفر یعنی کامیابی کے بھی ہوتے ہیں (تاج العروس) اسی طرح دل کو خوش کرنے والی نعمت کے بھی۔ (مفرداتِ راغب)
a
42:21.
208
Commentary:
In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.
The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.
The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".
a
42:21.
239
The verse mentions that class of men whose efforts and aspirations are not confined to this world only. They seek the good things of this world and also the good things of the next. Hasanah also means, success (Taj). The prayer is very comprehensive and the Holy Prophet very often made use of it (Muslim).
۞ تِلۡکَ الرُّسُلُ فَضَّلۡنَا بَعۡضَہُمۡ عَلٰی بَعۡضٍ ۘ مِّنۡہُمۡ مَّنۡ کَلَّمَ اللّٰہُ ۖ وَرَفَعَ بَعۡضَہُمۡ دَرَجٰتٍ ۚ وَاٰتَیۡنَا عِیۡسَی ابۡنَ مَرۡیَمَ الۡبَیِّنٰتِ وَاَیَّدۡنٰہُ بِرُوۡحِ الۡقُدُسِ ۗ وَلَوۡ شَآءَ اللّٰہُ مَا اقۡتَتَلَ الَّذِیۡنَ مِنۡۢ بَعۡدِہِمۡ مِّنۡۢ بَعۡدِ مَا جَآءَتۡہُمُ الۡبَیِّنٰتُ وَلٰکِنِ اخۡتَلَفُوۡا فَمِنۡہُمۡ مَّنۡ اٰمَنَ وَمِنۡہُمۡ مَّنۡ کَفَرَ ۚ وَلَوۡ شَآءَ اللّٰہُ مَا اقۡتَتَلُوۡا وَلٰکِنَّ اللّٰہَ یَفۡعَلُ مَا یُرِیۡدُ
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
17:56.
4:165.
4:159;
2:88.
4:56; 10:41.
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
b
17:56.
c
4:165.
d
4:159; 19:58.
e
2:88.
f
4:56; 10:41.
195
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
1
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
2
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
a
17:56.
b
4:165.
c
4:159;
d
2:88.
e
4:56; 10:41.
260
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
a
17:56.
b
4:165.
c
4:159; 19:58.
d
2:88.
e
4:56; 10:41.
314
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
۞ وَمِنۡ اَہۡلِ الۡکِتٰبِ مَنۡ اِنۡ تَاۡمَنۡہُ بِقِنۡطَارٍ یُّؤَدِّہٖۤ اِلَیۡکَ وَمِنۡہُمۡ مَّنۡ اِنۡ تَاۡمَنۡہُ بِدِیۡنَارٍ لَّا یُؤَدِّہٖۤ اِلَیۡکَ اِلَّا مَا دُمۡتَ عَلَیۡہِ قَآئِمًا ۗ ذٰلِکَ بِاَنَّہُمۡ قَالُوۡا لَیۡسَ عَلَیۡنَا فِی الۡاُمِّیّٖنَ سَبِیۡلٌ وَّیَقُوۡلُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ وَہُمۡ یَعۡلَمُوۡنَ
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
3
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
364
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
429
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
فَکُلًّا اَخَذۡنَا بِذَنۡۢبِہٖ ۖ فَمِنۡہُمۡ مَّنۡ اَرۡسَلۡنَا عَلَیۡہِ حَاصِبًا وَّمِنۡہُمۡ مَّنۡ اَخَذَتۡہُ الصَّیۡحَۃُ وَمِنۡہُمۡ مَّنۡ خَسَفۡنَا بِہِ الۡاَرۡضَ وَمِنۡہُمۡ مَّنۡ اَغۡرَقۡنَا ۚ وَمَا کَانَ اللّٰہُ لِیَظۡلِمَہُمۡ وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
28:82.
16:34; 30:10.
The Qur’an has used different words and expressions for the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad is described as furious wind (41:17; 54:20 & 69:7); that which overtook Thamud as earthquake (7:79), blast (11:68: 54:32), thunderbolt (41:18) and violent blast (69:6); that which destroyed the people of Lot as stones of clay (11:83; 15:75), storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib, as earthquake (7:92; 29:38), blast (11:95), and punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and courtiers, Haman and Korah and destroyed them root and branch, has been described by the expressions: We…drowned Pharaoh’s people (2:51; 7:137 & 17:104), and We caused the earth to swallow him up (28:82).
28:82.
16:34; 30:10.
Commentary:
Whereas separate mention has been made in the few preceding verses of the peoples of the five great Prophets of God (Hud, Salih, Lot, Shu‘aib and Moses), the manner in which they treated their Prophets and of the Divine punishment that overtook them on account of their wicked behaviour, the present verse deals collectively with the different forms of punishment. The Quran has used different words and expressions to describe the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad, is described as ریحا صرصراi.e. furious wind (41:17; 54:20 & 69:7) and الریح العقیم i.e. destructive wind (51:42); that which overtook Thamud, as رجفة i.e. earthquake (7:79), صیحة i.e. blast (11:68; 54:32), صاعقة i.e. thunderbolt (41:18) and طاغیة i.e. violent blast (69:5); that which destroyed the people of Lot as حجارة من سجیل i.e. stones of clay (11:83; 15:75), صیحة and حاصبا i.e. storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib as رجفة i.e. earthquake (7:92; 29:38), صیحة i.e. blast (11:95), and عذاب یوم الظلة i.e. punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and his courtiers, Haman and Korah and destroyed them root and branch has been described by the expressions أغرقنا i.e. We drowned them (2:51; 7:137 & 17:104) and خسفنا به i.e. We made the earth swallow him up (28:82).
A careful study of these words shows that some of them, particularly حاصب ، صیحة ، صاعقة ، رجفة and طاغیة are interchangeable and possess almost analogous significance and meaning. See also 11:68.
b
28:82.
c
16:34; 30:10.
b
28:82.
c
16:34; 30:10.
2966
Commentary:
Whereas separate mention has been made in the few preceding verses of the peoples of the five great Prophets of God (Hud, Salih, Lot, Shu‘aib and Moses), the manner in which they treated their Prophets and of the Divine punishment that overtook them on account of their wicked behaviour, the present verse deals collectively with the different forms of punishment. The Quran has used different words and expressions to describe the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad, is described as ریحا صرصراi.e. furious wind (41:17; 54:20 & 69:7) and الریح العقیم i.e. destructive wind (51:42); that which overtook Thamud, as رجفة i.e. earthquake (7:79), صیحة i.e. blast (11:68; 54:32), صاعقة i.e. thunderbolt (41:18) and طاغیة i.e. violent blast (69:5); that which destroyed the people of Lot as حجارة من سجیل i.e. stones of clay (11:83; 15:75), صیحة and حاصبا i.e. storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib as رجفة i.e. earthquake (7:92; 29:38), صیحة i.e. blast (11:95), and عذاب یوم الظلة i.e. punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and his courtiers, Haman and Korah and destroyed them root and branch has been described by the expressions أغرقنا i.e. We drowned them (2:51; 7:137 & 17:104) and خسفنا به i.e. We made the earth swallow him up (28:82).
A careful study of these words shows that some of them, particularly حاصب ، صیحة ، صاعقة ، رجفة and طاغیة are interchangeable and possess almost analogous significance and meaning. See also 11:68.
a
28:82.
b
16:34; 30:10.
2253
The Qur’an has used different words and expressions for the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad is described as furious wind (41:17; 54:20 & 69:7); that which overtook Thamud as earthquake (7:79), blast (11:68: 54:32), thunderbolt (41:18) and violent blast (69:6); that which destroyed the people of Lot as stones of clay (11:83; 15:75), storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib, as earthquake (7:92; 29:38), blast (11:95), and punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and courtiers, Haman and Korah and destroyed them root and branch, has been described by the expressions: We…drowned Pharaoh’s people (2:51; 7:137 & 17:104), and We caused the earth to swallow him up (28:82).
فَمِنۡہُمۡ مَّنۡ اٰمَنَ بِہٖ وَمِنۡہُمۡ مَّنۡ صَدَّ عَنۡہُ ۚ وَکَفٰی بِجَہَنَّمَ سَعِیۡرًا
2:254; 10:41; 61:15.
سَعِیْر سَعْرٌ سے ہے جس کے اصل معنے تمازت کے ہیں (مفردات)
قرآن مجید میں لفظ کَفٰی کا ہے۔ مگر اردو میں کافی کا لفظ اس موقعہ پر استعمال نہیں ہوتا۔ اردو میں کافی کہیں تو اس کے معنے یہ ہوتے ہیں کہ میری ضرورت پورا کرتی ہے۔ اور جہنم ضرورت پورا نہیں کرتی۔ اس لئے ہم نے آیات کا ترجمہ یہ کیا ہے کہ جہنم تمازت میں بہت زیادہ ہے۔
2:254; 10:41; 61:15.
2:254; 10:41; 61:15.
a
2:254; 10:41; 61:15.
2
سَعِیْر سَعْرٌ سے ہے جس کے اصل معنے تمازت کے ہیں (مفردات)
3
قرآن مجید میں لفظ کَفٰی کا ہے۔ مگر اردو میں کافی کا لفظ اس موقعہ پر استعمال نہیں ہوتا۔ اردو میں کافی کہیں تو اس کے معنے یہ ہوتے ہیں کہ میری ضرورت پورا کرتی ہے۔ اور جہنم ضرورت پورا نہیں کرتی۔ اس لئے ہم نے آیات کا ترجمہ یہ کیا ہے کہ جہنم تمازت میں بہت زیادہ ہے۔
a
2:254; 10:41; 61:15.
b
2:254; 10:41; 61:15.
وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُ اِلَیۡکَ ۖ وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا ۚ حَتّٰۤی اِذَا جَآءُوۡکَ یُجٰدِلُوۡنَکَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
مِّنَ الۡمُؤۡمِنِیۡنَ رِجَالٌ صَدَقُوۡا مَا عٰہَدُوا اللّٰہَ عَلَیۡہِ ۖ فَمِنۡہُمۡ مَّنۡ قَضٰی نَحۡبَہٗ وَمِنۡہُمۡ مَّنۡ یَّنۡتَظِرُ ۖ وَمَا بَدَّلُوۡا تَبۡدِیۡلًا
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
3092
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
2345
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
وَقَطَّعۡنٰہُمۡ فِی الۡاَرۡضِ اُمَمًا ۖ مِّنۡہُمُ الصّٰلِحُوۡنَ وَمِنۡہُمۡ دُوۡنَ ذٰلِکَ ۖ وَبَلَوۡنٰہُمۡ بِالۡحَسَنٰتِ وَالسَّیِّاٰتِ لَعَلَّہُمۡ یَرۡجِعُوۡنَ
7:164.
ثابت ہوا کہ یہ بندر انسان تھے صرف بندر خصلت ہو گئے تھے۔ ورنہ اصل بندر کے نیک ہونے کے کیا معنے؟ کیا بندر نمازیں باجماعت پڑھتے تھے یا سجدے کرتے تھے یا زکٰوۃ دیتے تھے۔
7:164.
7:164.
Commentary:
The prophecy contained in this verse has met with a remarkable fulfilment. No people has been so much harassed and so widely dispersed over the face of the earth as the Jews have been.
d
7:164.
2
ثابت ہوا کہ یہ بندر انسان تھے صرف بندر خصلت ہو گئے تھے۔ ورنہ اصل بندر کے نیک ہونے کے کیا معنے؟ کیا بندر نمازیں باجماعت پڑھتے تھے یا سجدے کرتے تھے یا زکٰوۃ دیتے تھے۔
a
7:164.
1058
Commentary:
The prophecy contained in this verse has met with a remarkable fulfilment. No people has been so much harassed and so widely dispersed over the face of the earth as the Jews have been.
a
7:164.
ثُمَّ اَوۡرَثۡنَا الۡکِتٰبَ الَّذِیۡنَ اصۡطَفَیۡنَا مِنۡ عِبَادِنَا ۖ فَمِنۡہُمۡ ظَالِمٌ لِّنَفۡسِہٖ وَمِنۡہُمۡ مُّقۡتَصِدٌ وَّمِنۡہُمۡ سَابِقٌۢ بِالۡخَیۡرٰتِ بِاِذۡنِ اللّٰہِ ۚ ذٰلِکَ ہُوَ الۡفَضۡلُ الۡکَبِیۡرُ
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
1056
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
3201
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
2421
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
وَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ ائۡذَنۡ لِّیۡ وَلَا تَفۡتِنِّیۡۤ ۚ اَلَا فِی الۡفِتۡنَۃِ سَقَطُوۡا ۗ وَاِنَّ جَہَنَّمَ لَمُحِیۡطَۃٌۢ بِالۡکٰفِرِیۡنَ
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
1
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
1206
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
وَمِنۡہُمۡ مَّنۡ یَّلۡمِزُکَ فِی الصَّدَقٰتِ فَاِنۡ اُعۡطُوۡا مِنۡہَا رَضُوۡا وَاِنۡ لَّمۡ یُعۡطَوۡا مِنۡہَاۤ اِذَا ہُمۡ یَسۡخَطُوۡنَ
9:79.
9:79.
9:79.
Important Words:
یلمزك (find fault with thee) is derived from لمز. They say لمزہ i.e. he made a sign to him with the eye or the head, etc.; he blamed or found fault with him; he spoke evil of him. It also means, he pushed or impelled or repelled him. لمزة occurring elsewhere in the Quran (104:2) means, one who blames or reproaches or finds fault with others much or habitually; one who speaks evil of others and defames them; a separator of companions and friends, who goes about with calumny (Lane).
Commentary:
As the hypocrites had joined Muslims to secure worldly advantages, therefore, if they were given something out of Zakah or legal alms, they were pleased; but if they failed to get anything, they grumbled and began to find fault with the Prophet. This is one of the unmistakable signs of a hypocrite.
a
9:79.
a
9:79.
1214
Important Words:
یلمزك (find fault with thee) is derived from لمز. They say لمزہ i.e. he made a sign to him with the eye or the head, etc.; he blamed or found fault with him; he spoke evil of him. It also means, he pushed or impelled or repelled him. لمزة occurring elsewhere in the Quran (104:2) means, one who blames or reproaches or finds fault with others much or habitually; one who speaks evil of others and defames them; a separator of companions and friends, who goes about with calumny (Lane).
Commentary:
As the hypocrites had joined Muslims to secure worldly advantages, therefore, if they were given something out of Zakah or legal alms, they were pleased; but if they failed to get anything, they grumbled and began to find fault with the Prophet. This is one of the unmistakable signs of a hypocrite.
c
9:79.
۞ وَمِنۡہُمۡ مَّنۡ عٰہَدَ اللّٰہَ لَئِنۡ اٰتٰٮنَا مِنۡ فَضۡلِہٖ لَنَصَّدَّقَنَّ وَلَنَکُوۡنَنَّ مِنَ الصّٰلِحِیۡنَ
Commentary:
The verse refers to the time when some of the men who later turned hypocrites retained some sincerity of faith. See the following verse.
1229
Commentary:
The verse refers to the time when some of the men who later turned hypocrites retained some sincerity of faith. See the following verse.
وَمِنۡہُمۡ مَّنۡ یُّؤۡمِنُ بِہٖ وَمِنۡہُمۡ مَّنۡ لَّا یُؤۡمِنُ بِہٖ ۚ وَرَبُّکَ اَعۡلَمُ بِالۡمُفۡسِدِیۡنَ
2:254; 4:56.
2:254; 4:56.
2:254; 4:56.
Commentary:
The verse says that in spite of the hostile attitude of disbelievers, they will not all remain unguided. Some of them will change their minds and accept the truth. Only those who persist in their evil ways and continue to act corruptly to the last will deprive themselves permanently of faith and guidance. The verse gives the reason why Divine punishment was delayed, which is that there was not only the likelihood of some of the opponents of Islam eventually accepting it but that God knew for a fact that some of them would actually become sincere Muslims. He, therefore, refrained from sending His punishment earlier.
The verse constituted a powerful prophecy which was fulfilled in due course. If the Meccans had been destroyed immediately after they rejected the Holy Prophet, how would men like Khalid bin Walid, ‘Amr bin al-‘As, ‘Ikrimah bin Abu Jahl and many other brave and valiant champions of Islam, have accepted the true faith?
a
2:254; 4:56.
2
یعنی عیسائیوں میں سے۔
3
یہ بھی ایک پیشگوئی ہے کہ کسی دن عیسائی کثرت سے قرآن کریم پر ایمان لائیں گے۔
a
2:254; 4:56.
1316
Commentary:
The verse says that in spite of the hostile attitude of disbelievers, they will not all remain unguided. Some of them will change their minds and accept the truth. Only those who persist in their evil ways and continue to act corruptly to the last will deprive themselves permanently of faith and guidance. The verse gives the reason why Divine punishment was delayed, which is that there was not only the likelihood of some of the opponents of Islam eventually accepting it but that God knew for a fact that some of them would actually become sincere Muslims. He, therefore, refrained from sending His punishment earlier.
The verse constituted a powerful prophecy which was fulfilled in due course. If the Meccans had been destroyed immediately after they rejected the Holy Prophet, how would men like Khalid bin Walid, ‘Amr bin al-‘As, ‘Ikrimah bin Abu Jahl and many other brave and valiant champions of Islam, have accepted the true faith?
a
2:254; 4:56.
وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُوۡنَ اِلَیۡکَ ۚ اَفَاَنۡتَ تُسۡمِعُ الصُّمَّ وَلَوۡ کَانُوۡا لَا یَعۡقِلُوۡنَ
6:26; 17:48.
27:81.
Commentary:
This and the following verses give the reason why disbelievers reject the truth. We are told that their rejection is not based on any sound ground or solid reason but is due only to their bigotry and perverseness. Disbelievers appear to listen to the Holy Prophet, but they listen merely with the intention of finding fault with him. The verse further says that even a deaf person who is otherwise intelligent may be made to understand a thing by means of signs but disbelievers are like a person who is both deaf and devoid of understanding. So they cannot be made to understand even by means of signs.
c
6:26; 17:48.
d
27:81.
a
6:26; 17:48.
b
27:81.
1318
Commentary:
This and the following verses give the reason why disbelievers reject the truth. We are told that their rejection is not based on any sound ground or solid reason but is due only to their bigotry and perverseness. Disbelievers appear to listen to the Holy Prophet, but they listen merely with the intention of finding fault with him. The verse further says that even a deaf person who is otherwise intelligent may be made to understand a thing by means of signs but disbelievers are like a person who is both deaf and devoid of understanding. So they cannot be made to understand even by means of signs.
c
6:26; 17:48.
d
27:81.
وَمِنۡہُمۡ مَّنۡ یَّنۡظُرُ اِلَیۡکَ ۚ اَفَاَنۡتَ تَہۡدِی الۡعُمۡیَ وَلَوۡ کَانُوۡا لَا یُبۡصِرُوۡنَ
7:199.
7:199.
The disbelievers do not possess the perceptive understanding and intelligence. In the preceding verse, they were spoken of as devoid of 'understanding' in addition to their being devoid of 'the faculty of hearing,' and in the present verse they are spoken of as destitute of the 'perceptive faculty of the mind,' in addition to their being blind.
7:199.
Commentary:
In this verse the expression لایبصرون (they see not) does not mean that disbelievers do not possess the faculty of sight, because a reference to this fact has already been made in the word "blind." What it means is that they do not also possess the perceptive faculty of the mind, i.e. understanding and intelligence. In the previous verse, disbelievers were spoken of as devoid of "understanding" in addition to their being devoid of "the faculty of hearing" and in the present verse they are spoken of as destitute of "perceptive faculty of the mind," in addition to their being blind. The two verses taken together thus point out that disbelievers cannot possibly find the right way when they are not only devoid of the power of hearing but also of spiritual sight.
The verse also implies that we should not judge others merely by their outward appearance. One judging only by appearance will be tempted to object why punishment does not seize the disbelievers at once. But God knows that there are among them some who are ultimately to become Muslims. On the other hand, there are some who appear as if they would accept the truth, but in spite of possessing ears they hear not and in spite of possessing eyes they see not, and always go on criticizing. But God knows who is going to believe and who not, and He knows also who deserves to be punished and who merits a good reward. So He has reserved to Himself the right when and whom to punish. This is how the present and the previous verses explain the words, thy Lord well knows those who act corruptly, occurring in v. 41.
e
7:199.
c
7:199.
1319
Commentary:
In this verse the expression لایبصرون (they see not) does not mean that disbelievers do not possess the faculty of sight, because a reference to this fact has already been made in the word "blind." What it means is that they do not also possess the perceptive faculty of the mind, i.e. understanding and intelligence. In the previous verse, disbelievers were spoken of as devoid of "understanding" in addition to their being devoid of "the faculty of hearing" and in the present verse they are spoken of as destitute of "perceptive faculty of the mind," in addition to their being blind. The two verses taken together thus point out that disbelievers cannot possibly find the right way when they are not only devoid of the power of hearing but also of spiritual sight.
The verse also implies that we should not judge others merely by their outward appearance. One judging only by appearance will be tempted to object why punishment does not seize the disbelievers at once. But God knows that there are among them some who are ultimately to become Muslims. On the other hand, there are some who appear as if they would accept the truth, but in spite of possessing ears they hear not and in spite of possessing eyes they see not, and always go on criticizing. But God knows who is going to believe and who not, and He knows also who deserves to be punished and who merits a good reward. So He has reserved to Himself the right when and whom to punish. This is how the present and the previous verses explain the words, thy Lord well knows those who act corruptly, occurring in v. 41.
e
7:199.
1263
The disbelievers do not possess the perceptive understanding and intelligence. In the preceding verse, they were spoken of as devoid of 'understanding' in addition to their being devoid of 'the faculty of hearing,' and in the present verse they are spoken of as destitute of the 'perceptive faculty of the mind,' in addition to their being blind.
وَلَقَدۡ بَعَثۡنَا فِیۡ کُلِّ اُمَّۃٍ رَّسُوۡلًا اَنِ اعۡبُدُوا اللّٰہَ وَاجۡتَنِبُوا الطّٰغُوۡتَ ۖ فَمِنۡہُمۡ مَّنۡ ہَدَی اللّٰہُ وَمِنۡہُمۡ مَّنۡ حَقَّتۡ عَلَیۡہِ الضَّلٰلَۃُ ۚ فَسِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الۡمُکَذِّبِیۡنَ
طَاغُوۡتَ کے معنے عربی زبان میں سرکش کے ہوتے ہیں (دیکھو مفرداتِ راغب) نیز جو شخص لوگوں کو نیکی کے راستہ سے ہٹائے۔
10:48; 13:8; 35:25.
7:31.
3:138; 6:12.
10:48; 13:8; 35:25.
7:31.
3:138; 6:12.
Commentary:
This verse supplies several answers to the objection of disbelievers mentioned in the previous verse. The first answer is that God had raised Prophets among different peoples at different times and every one of these Prophets had taught the Unity of God. If the contention of disbelievers that polytheism was permitted and countenanced by God had any basis in fact then one or other of these Prophets should have subscribed to this doctrine. But all the Prophets most vehemently denounced polytheism in every shape and form.
The second answer is implied in the words, We did raise among every people a Messenger, which mean that if God had chosen to employ force in the matter of faith, then there was no need for so many Prophets to come to convey to man the will of God. One Prophet would have sufficed through whom God would have guided to the right path those whom He desired. The long succession of Prophets who appeared among different peoples at different times to exhort them to live righteous lives constitutes a strong proof that man is created a free agent.
The third answer is contained in the injunction "shun the Evil One". If it were true that good and evil had been predetermined by God and man is only the victim of determinism, there is no sense in such an injunction, and in sending so many Prophets, for in that case every man’s course would have been predetermined. The fourth answer consists in the fact that at the appearance of every Prophet a certain number of people who before his advent are polytheists renounce their wrong doctrines and become believers in the Unity of God. In the event of man’s actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny.
Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes.
a
7:31.
b
3:138; 6:12.
g
10:48; 13:8; 35:25.
1
طَاغُوۡتَ کے معنے عربی زبان میں سرکش کے ہوتے ہیں (دیکھو مفرداتِ راغب) نیز جو شخص لوگوں کو نیکی کے راستہ سے ہٹائے۔
a
10:48; 13:8; 35:25.
b
7:31.
c
3:138; 6:12.
1838
Commentary:
This verse supplies several answers to the objection of disbelievers mentioned in the previous verse. The first answer is that God had raised Prophets among different peoples at different times and every one of these Prophets had taught the Unity of God. If the contention of disbelievers that polytheism was permitted and countenanced by God had any basis in fact then one or other of these Prophets should have subscribed to this doctrine. But all the Prophets most vehemently denounced polytheism in every shape and form.
The second answer is implied in the words, We did raise among every people a Messenger, which mean that if God had chosen to employ force in the matter of faith, then there was no need for so many Prophets to come to convey to man the will of God. One Prophet would have sufficed through whom God would have guided to the right path those whom He desired. The long succession of Prophets who appeared among different peoples at different times to exhort them to live righteous lives constitutes a strong proof that man is created a free agent.
The third answer is contained in the injunction "shun the Evil One". If it were true that good and evil had been predetermined by God and man is only the victim of determinism, there is no sense in such an injunction, and in sending so many Prophets, for in that case every man’s course would have been predetermined. The fourth answer consists in the fact that at the appearance of every Prophet a certain number of people who before his advent are polytheists renounce their wrong doctrines and become believers in the Unity of God. In the event of man’s actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny.
Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes.
e
10:48; 13:8; 35:25.
f
7:31.
g
3:138; 6:12.
وَاللّٰہُ خَلَقَ کُلَّ دَآبَّۃٍ مِّنۡ مَّآءٍ ۖ فَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی بَطۡنِہٖ وَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی رِجۡلَیۡنِ وَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰۤی اَرۡبَعٍ ۚ یَخۡلُقُ اللّٰہُ مَا یَشَآءُ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
25:55.
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
25:55.
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
912
这节经文描写精神旅行去目的地的方式及其性质。有些人的进步是极其缓慢的。他们是爬着去目的地的。另外一些人像两足动物那样前进得快些, 还有些人像四条腿的动物进步得更快些。这里暗示的是速度而不是行动的方法。四条腿的动物, 一般说来, 比两足的或爬行的动物运动要快些。精神旅行者的情况也是一样。
a
25:55.
2626
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
2054
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
وَلَقَدۡ اَرۡسَلۡنَا رُسُلًا مِّنۡ قَبۡلِکَ مِنۡہُمۡ مَّنۡ قَصَصۡنَا عَلَیۡکَ وَمِنۡہُمۡ مَّنۡ لَّمۡ نَقۡصُصۡ عَلَیۡکَ ۗ وَمَا کَانَ لِرَسُوۡلٍ اَنۡ یَّاۡتِیَ بِاٰیَۃٍ اِلَّا بِاِذۡنِ اللّٰہِ ۚ فَاِذَا جَآءَ اَمۡرُ اللّٰہِ قُضِیَ بِالۡحَقِّ وَخَسِرَ ہُنَالِکَ الۡمُبۡطِلُوۡنَ
13:39; 14:12.
4:165.
Though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancellation, yet if, by closing the door of repentance upon themselves, they make themselves deserving of Divine punishment, they are punished. But it is not for the Prophet to say when and how they will be punished.
4:165.
13:39; 14:12.
Commentary:
The verse purports to say that though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancel-lation, yet, if by closing the door of repentance, the disbelievers make themselves deserving of Divine punishment they are punished. But it is not for the Prophet to say when and how they are to be punished.
e
4:165.
f
13:39; 14:12.
1173
虽然对不信者具有警告和威吓作用的预言是可以延迟、撤回或取消的, 但是不信者如果给自己关上悔过之门, 那么, 他们就使自己应受安拉的惩罚, 他们就会受到惩罚。但是, 他们在何时和如何将被惩罚, 这却不是先知可以决定的事情。
a
4:165.
b
13:39; 14:12.
3549
Commentary:
The verse purports to say that though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancel-lation, yet, if by closing the door of repentance, the disbelievers make themselves deserving of Divine punishment they are punished. But it is not for the Prophet to say when and how they are to be punished.
a
13:39; 14:12.
d
4:165.
2618
Though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancellation, yet if, by closing the door of repentance upon themselves, they make themselves deserving of Divine punishment, they are punished. But it is not for the Prophet to say when and how they will be punished.
وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُ اِلَیۡکَ حَتّٰۤی اِذَا خَرَجُوۡا مِنۡ عِنۡدِکَ قَالُوۡا لِلَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ مَاذَا قَالَ اٰنِفًا ۚ اُولٰٓئِکَ الَّذِیۡنَ طَبَعَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ وَاتَّبَعُوۡۤا اَہۡوَآءَہُمۡ
16:109; 63:4.
قرآن مجید میں حَتّٰی کا لفظ ہے جو ابتدائیہ بھی ہوتا ہے اور اس کے معنے واؤ کے بھی ہوتے ہیں۔ اسی کے مطابق ہم نے ’’مگر‘‘ کا ترجمہ کیا ہے (اقرب)
16:109; 63:4.
A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, so that, should one construction of his speech land him in trouble, he might be able to avoid its consequences by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the Hypocrites of Medina. If one of them, after a meeting with the Holy Prophet, happened to meet a Muslim, he would say, 'What was it that the Prophet said just now,' meaning what beautiful and highly useful things the Prophet had said. But if he chanced to meet a Hypocrite like himself he would use the same expression but meaning 'what nonsense talk the Prophet had indulged in.'
9:93; 16:109; 63:4.
Commentary:
As the principal subject of the Surah is war, it naturally deals with three categories of men, viz. true believers, firm disbelievers and the hypocrites who vacillate between faith and disbelief. The verse under comment deals with the third category of men.
The expression ما ذا قال آنفا has a twofold meaning. A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, wherein, should one construction of his speech land him in trouble, he might be able to avoid that consequence by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the hypocrites of Medina. If one of them, after a meeting with the Prophet, happened to meet a Muslim, he would say "What was it that he said just now," meaning, what beautiful and highly useful things had the Prophet said. But if he chanced to meet a hypocrite like himself he would use the same expression but meaning "what non sense talk had the Prophet indulged in."
a
16:109; 63:4.
1
قرآن مجید میں حَتّٰی کا لفظ ہے جو ابتدائیہ بھی ہوتا ہے اور اس کے معنے واؤ کے بھی ہوتے ہیں۔ اسی کے مطابق ہم نے ’’مگر‘‘ کا ترجمہ کیا ہے (اقرب)
a
9:93; 16:109; 63:4.
3801
Commentary:
As the principal subject of the Surah is war, it naturally deals with three categories of men, viz. true believers, firm disbelievers and the hypocrites who vacillate between faith and disbelief. The verse under comment deals with the third category of men.
The expression ما ذا قال آنفا has a twofold meaning. A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, wherein, should one construction of his speech land him in trouble, he might be able to avoid that consequence by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the hypocrites of Medina. If one of them, after a meeting with the Prophet, happened to meet a Muslim, he would say "What was it that he said just now," meaning, what beautiful and highly useful things had the Prophet said. But if he chanced to meet a hypocrite like himself he would use the same expression but meaning "what non sense talk had the Prophet indulged in."
a
16:109; 63:4.
2749
A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, so that, should one construction of his speech land him in trouble, he might be able to avoid its consequences by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the Hypocrites of Medina. If one of them, after a meeting with the Holy Prophet, happened to meet a Muslim, he would say, 'What was it that the Prophet said just now,' meaning what beautiful and highly useful things the Prophet had said. But if he chanced to meet a Hypocrite like himself he would use the same expression but meaning 'what nonsense talk the Prophet had indulged in.'