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لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
31:23.
10:100; 11:119; 18:30; 76:4.
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
10:100; 11:119; 18:30; 76:4.
31:23.
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
10:100; 11:119; 18:30; 76:4.
31:23.
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
31:23.
g
10:100; 11:119; 18:30; 76:4.
197
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
198
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
1
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
2
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
3
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
4
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
5
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
6
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
263
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
319
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
320
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
سَأَصْرِفُ عَنْ ءَايَٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًا ۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ عَنْهَا غَٰفِلِينَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
وَٱعْلَمُوٓا۟ أَنَّ فِيكُمْ رَسُولَ ٱللَّهِ ۚ لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ ٱلْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيْكُمُ ٱلْإِيمَٰنَ وَزَيَّنَهُۥ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ ٱلْكُفْرَ وَٱلْفُسُوقَ وَٱلْعِصْيَانَ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلرَّٰشِدُونَ
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
6:109.
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
1276
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
a
6:109.
3846
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
2792
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ ۖ وَلَن نُّشْرِكَ بِرَبِّنَآ أَحَدًا
46:32.
The verse shows that 'a company of the jinn' were either Unitarian Christians, or such Jews as were closely associated with them or, being under their influence, were conversant with Christian beliefs.
46:31-32.
Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
c
46:32.
1499
这节经文说明, “一伙精纳” 要么是唯一神教派教徒, 要么是跟他们有密切关系的犹太人, 或者在他们的影响之下很熟悉基督教的信念。
c
46:31-32.
4399
Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
c
46:32.
3138
The verse shows that 'a company of the jinn' were either Unitarian Christians, or such Jews as were closely associated with them or, being under their influence, were conversant with Christian beliefs.