یَعۡلَمُ
Appears 59 times in Quran
Occurrences in Quran
Found 50 verses containing "یَعۡلَمُ".
اَوَلَا یَعۡلَمُوۡنَ اَنَّ اللّٰہَ یَعۡلَمُ مَا یُسِرُّوۡنَ وَمَا یُعۡلِنُوۡنَ
11:6; 35:39.
11:6; 35:39.
11:6; 35:39.
Commentary:
The verse points out that the Jews know that their own scriptures teach that God knows both what is hidden and what is disclosed (Jer. 16:17; Dan. 2:22). So even if they do not disclose their prophecies to the Muslims, God knows the whole truth and He will judge accordingly.
c
11:6; 35:39.
a
11:6; 35:39.
84
Commentary:
The verse points out that the Jews know that their own scriptures teach that God knows both what is hidden and what is disclosed (Jer. 16:17; Dan. 2:22). So even if they do not disclose their prophecies to the Muslims, God knows the whole truth and He will judge accordingly.
c
11:6; 35:39.
کُتِبَ عَلَیۡکُمُ الۡقِتَالُ وَہُوَ کُرۡہٌ لَّکُمۡ ۖ وَعَسٰۤی اَنۡ تَکۡرَہُوۡا شَیۡـًٔا وَّہُوَ خَیۡرٌ لَّکُمۡ ۖ وَعَسٰۤی اَنۡ تُحِبُّوۡا شَیۡـًٔا وَّہُوَ شَرٌّ لَّکُمۡ ۗ وَاللّٰہُ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
شَرٌّ کا لفظ مقابلہ میں برا ہونے پر دلالت کرتا ہے۔ لیکن اردو میں اس سے مفہوم ادا نہیں ہوتا۔ اس لئے اس کے لئے ’’دوسری چیز‘‘ کے الفاظ بڑھائے گئے ہیں تاکہ مقابلہ پر دلالت کرے۔
8:6.
Muslims hated war not because they were afraid of it, but because they did not like to shed human blood; also because they thought that a peaceful atmosphere was much more conducive to the spread and propagation of Islam than a state of war.
8:6.
Important Words:
کرہ (repugnant) is the noun-infinitive from کرہ i.e. he disliked. کرہ means, a thing which is disliked; a thing which one is required to do against his wish or liking (Aqrab).
Commentary:
In 2:215, God warned Muslims that in order to reach the promised goal they must pass through an ordeal of poverty, affliction and violent shaking. In conformity with the ordeal of poverty, verse 2:216 called upon them to be prepared to make great monetary sacrifices. Now in the verse under comment, God refers to the ordeal of affliction and violent shakings by drawing the attention of the Faithful to the menace of war surrounding them. As, however, Muslims were averse to war, the verse also enjoins them to put implicit trust in the guidance of Allah: for, it may be that you dislike a thing while it is good for you.
But the aversion of the Holy Prophet’s Companions from war was not due to cowardice. They did not dislike war because they thought that they were few in number or because they were not properly equipped. History gives the direct lie to all such insinuations. Muslims hated war, because they did not like to shed human blood; also because they thought that a peaceful atmosphere was more conducive to the propagation of Islam than a state of war, for the obvious reason that atmosphere of peace gave disbelievers more opportunities for dispassionate consideration of the noble teachings of Islam.
But it was too late. The leaders of the disbelievers had gone too far in their evil designs against Islam and were bent upon extirpating the New Faith. It was evidently a war of self-defence, and he who shirks a war of self-defence, commits an act of suicide (22:40, 41). Thus the verse constitutes an eloquent testimony to the love of peace of the Holy Prophet’sCompanions and a convincing repudiation of the mischievous accusation that it was for the sake of booty or for spreading their faith by force that the early Muslims resorted to arms.
The clause, it may be that you dislike a thing while it is good for you and it may be that you like a thing while it is bad for you, points to a very important principle, i.e. that errors of judgement mostly result from two causes: (1) abuse of the sentiment of love; and (2) abuse of the sentiment of dislike or hatred. One should, therefore, be particularly careful about one’s judgement when one is swayed by either of these two sentiments. They undermine dispassionate thinking as nothing else does. Elsewhere the Quran gives a still clearer warning to Muslims to beware of the abuse of the sentiment of love and hatred (64:15, 16 & 5:9).
a
8:6.
158
穆斯林憎恨战争并不是因为他们害怕战争, 而是因为他们不喜欢人类流血; 还因为他们认为一个和平的环境要比战争状态更有利于伊斯兰教的扩展与传播。
1
شَرٌّ کا لفظ مقابلہ میں برا ہونے پر دلالت کرتا ہے۔ لیکن اردو میں اس سے مفہوم ادا نہیں ہوتا۔ اس لئے اس کے لئے ’’دوسری چیز‘‘ کے الفاظ بڑھائے گئے ہیں تاکہ مقابلہ پر دلالت کرے۔
a
8:6.
223
Important Words:
کرہ (repugnant) is the noun-infinitive from کرہ i.e. he disliked. کرہ means, a thing which is disliked; a thing which one is required to do against his wish or liking (Aqrab).
Commentary:
In 2:215, God warned Muslims that in order to reach the promised goal they must pass through an ordeal of poverty, affliction and violent shaking. In conformity with the ordeal of poverty, verse 2:216 called upon them to be prepared to make great monetary sacrifices. Now in the verse under comment, God refers to the ordeal of affliction and violent shakings by drawing the attention of the Faithful to the menace of war surrounding them. As, however, Muslims were averse to war, the verse also enjoins them to put implicit trust in the guidance of Allah: for, it may be that you dislike a thing while it is good for you.
But the aversion of the Holy Prophet’s Companions from war was not due to cowardice. They did not dislike war because they thought that they were few in number or because they were not properly equipped. History gives the direct lie to all such insinuations. Muslims hated war, because they did not like to shed human blood; also because they thought that a peaceful atmosphere was more conducive to the propagation of Islam than a state of war, for the obvious reason that atmosphere of peace gave disbelievers more opportunities for dispassionate consideration of the noble teachings of Islam.
But it was too late. The leaders of the disbelievers had gone too far in their evil designs against Islam and were bent upon extirpating the New Faith. It was evidently a war of self-defence, and he who shirks a war of self-defence, commits an act of suicide (22:40, 41). Thus the verse constitutes an eloquent testimony to the love of peace of the Holy Prophet’sCompanions and a convincing repudiation of the mischievous accusation that it was for the sake of booty or for spreading their faith by force that the early Muslims resorted to arms.
The clause, it may be that you dislike a thing while it is good for you and it may be that you like a thing while it is bad for you, points to a very important principle, i.e. that errors of judgement mostly result from two causes: (1) abuse of the sentiment of love; and (2) abuse of the sentiment of dislike or hatred. One should, therefore, be particularly careful about one’s judgement when one is swayed by either of these two sentiments. They undermine dispassionate thinking as nothing else does. Elsewhere the Quran gives a still clearer warning to Muslims to beware of the abuse of the sentiment of love and hatred (64:15, 16 & 5:9).
a
8:6.
259
Muslims hated war not because they were afraid of it, but because they did not like to shed human blood; also because they thought that a peaceful atmosphere was much more conducive to the spread and propagation of Islam than a state of war.
فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۗ وَیَسۡـَٔلُوۡنَکَ عَنِ الۡیَتٰمٰی ۖ قُلۡ اِصۡلَاحٌ لَّہُمۡ خَیۡرٌ ۖ وَّاِنۡ تُخَالِطُوۡہُمۡ فَاِخۡوٰنُکُمۡ ۚ وَاللّٰہُ یَعۡلَمُ الۡمُفۡسِدَ مِنَ الۡمُصۡلِحِ ۚ وَلَوۡ شَآءَ اللّٰہُ لَاَعۡنَتَکُمۡ ۚ اِنَّ اللّٰہَ عَزِیۡزٌ حَکِیۡمٌ
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
4:128; 89:18; 93:10; 107:3.
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
4:128; 89:18; 93:10; 107:3.
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
164
抚育孤儿是一件非常难以处理的事情, 而也是一项重要的社会责任。孤儿们应以最有益于他们的身体、道德和精神健康的方式加以抚育。他们应当得到家庭成员般的待遇--------这一规劝包含在 “他们是你们的兄弟” 这句话中。
1
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
a
4:128; 89:18; 93:10; 107:3.
227
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
266
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
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.
وَلَا جُنَاحَ عَلَیۡکُمۡ فِیۡمَا عَرَّضۡتُمۡ بِہٖ مِنۡ خِطۡبَۃِ النِّسَآءِ اَوۡ اَکۡنَنۡتُمۡ فِیۡۤ اَنۡفُسِکُمۡ ۚ عَلِمَ اللّٰہُ اَنَّکُمۡ سَتَذۡکُرُوۡنَہُنَّ وَلٰکِنۡ لَّا تُوَاعِدُوۡہُنَّ سِرًّا اِلَّاۤ اَنۡ تَقُوۡلُوۡا قَوۡلًا مَّعۡرُوۡفًا ۚ وَلَا تَعۡزِمُوۡا عُقۡدَۃَ النِّکَاحِ حَتّٰی یَبۡلُغَ الۡکِتٰبُ اَجَلَہٗ ۚ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ یَعۡلَمُ مَا فِیۡۤ اَنۡفُسِکُمۡ فَاحۡذَرُوۡہُ ۚ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ غَفُوۡرٌ حَلِیۡمٌ
在守寡的规定时期内, 禁止男人向寡妇公开提婚。他可以间接地暗示他的意向。但他绝不能公开建议或正式提出甚或私订婚约。寡妇也禁止在规定时期内同意这种建议。由於尊重她对亡夫的思念以及使可能怀孕的情况变得明显起来, 她必须耐心等待四个月零十天。因为孕妇在孩子出生前是不准结婚的。
یعنی بیوہ عورتوں کے متعلق اگر تمہارے دل میں نکاح کی خواہش ہو تو اُسے عدت گزر جانے تک ظاہر نہ کرو۔ ہاں کسی غیر واضح اشارہ سے اِدھر توجہ دلائی جائے تو حرج نہیں۔
It is forbidden to a man to make an open proposal of marriage to a widow within her prescribed period of waiting. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days, out of deference to the memory of her departed spouse and in order also that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
Important Words:
عرضتم (you throw out a hint) is derived from عرض meaning, he offered and presented a thing. عرض (‘arrada) means, he used an expression susceptible of different meanings; or he mentioned a thing not clearly but in a veiled manner; or he used words to convey a sense which the words used did not definitely convey (Lane).
خطبة (proposal of marriage) is derived from خطب meaning, he addressed a meeting; he delivered a sermon. خطب المرأة means, he proposed marriage to her. خطبة (khutbah) means, a sermon. خطبة (khitbah) means, a proposal of marriage (Aqrab).
اکننتم (you keep hidden) is derived fromکن . They say کن الشیء or اکن الشیء meaning, he concealed the thing; he covered it. کنان means, a veil or covering, and مکنون means, covered or hidden (Aqrab).
عقدة (tie) is the infinitive-noun from عقد meaning, he tied; he made a thing firm and fast. عقد الحبل means, he tied the rope; he tied it in knots. عقدة means, a tie; a contract that ties up or binds two parties; a marriage contract (Aqrab).
Commentary:
According to this verse, it is forbidden to a man to make an open proposal of marriage to a widow within her عدة or the prescribed period of waiting. He who intends to marry a widow must keep his intention concealed from her. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days out of deference to the memory of her departed spouse and in order that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
The words, beware of it, are meant to caution men to be on their guard against disobeying these commandments which are meant for their own good. If God had not laid them down, all social order would have gone to pieces.
The divine attributes, "Forgiving" and "Forbearing", have been mentioned at the end of this verse not to hint that breach of these injunctions would find God Forgiving and Forbearing but that the exigencies of the circumstances required stricter laws in this matter, but as God knows human weaknesses, He has been lenient in this respect. So whatever commandment has now been given, must be faithfully followed and all lapse be honestly guarded against.
182
在守寡的规定时期内, 禁止男人向寡妇公开提婚。他可以间接地暗示他的意向。但他绝不能公开建议或正式提出甚或私订婚约。寡妇也禁止在规定时期内同意这种建议。由於尊重她对亡夫的思念以及使可能怀孕的情况变得明显起来, 她必须耐心等待四个月零十天。因为孕妇在孩子出生前是不准结婚的。
1
یعنی بیوہ عورتوں کے متعلق اگر تمہارے دل میں نکاح کی خواہش ہو تو اُسے عدت گزر جانے تک ظاہر نہ کرو۔ ہاں کسی غیر واضح اشارہ سے اِدھر توجہ دلائی جائے تو حرج نہیں۔
242
Important Words:
عرضتم (you throw out a hint) is derived from عرض meaning, he offered and presented a thing. عرض (‘arrada) means, he used an expression susceptible of different meanings; or he mentioned a thing not clearly but in a veiled manner; or he used words to convey a sense which the words used did not definitely convey (Lane).
خطبة (proposal of marriage) is derived from خطب meaning, he addressed a meeting; he delivered a sermon. خطب المرأة means, he proposed marriage to her. خطبة (khutbah) means, a sermon. خطبة (khitbah) means, a proposal of marriage (Aqrab).
اکننتم (you keep hidden) is derived fromکن . They say کن الشیء or اکن الشیء meaning, he concealed the thing; he covered it. کنان means, a veil or covering, and مکنون means, covered or hidden (Aqrab).
عقدة (tie) is the infinitive-noun from عقد meaning, he tied; he made a thing firm and fast. عقد الحبل means, he tied the rope; he tied it in knots. عقدة means, a tie; a contract that ties up or binds two parties; a marriage contract (Aqrab).
Commentary:
According to this verse, it is forbidden to a man to make an open proposal of marriage to a widow within her عدة or the prescribed period of waiting. He who intends to marry a widow must keep his intention concealed from her. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days out of deference to the memory of her departed spouse and in order that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
The words, beware of it, are meant to caution men to be on their guard against disobeying these commandments which are meant for their own good. If God had not laid them down, all social order would have gone to pieces.
The divine attributes, "Forgiving" and "Forbearing", have been mentioned at the end of this verse not to hint that breach of these injunctions would find God Forgiving and Forbearing but that the exigencies of the circumstances required stricter laws in this matter, but as God knows human weaknesses, He has been lenient in this respect. So whatever commandment has now been given, must be faithfully followed and all lapse be honestly guarded against.
291
It is forbidden to a man to make an open proposal of marriage to a widow within her prescribed period of waiting. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days, out of deference to the memory of her departed spouse and in order also that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡحَیُّ الۡقَیُّوۡمُ ۚ لَا تَاۡخُذُہٗ سِنَۃٌ وَّلَا نَوۡمٌ ۚ لَّہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ مَنۡ ذَا الَّذِیۡ یَشۡفَعُ عِنۡدَہٗۤ اِلَّا بِاِذۡنِہٖ ۚ یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ ۖ وَلَا یُحِیۡطُوۡنَ بِشَیۡءٍ مِّنۡ عِلۡمِہٖۤ اِلَّا بِمَا شَآءَ ۚ وَسِعَ کُرۡسِیُّہُ السَّمٰوٰتِ وَالۡاَرۡضَ ۖ وَلَا یَـُٔوۡدُہٗ حِفۡظُہُمَا ۚ وَہُوَ الۡعَلِیُّ الۡعَظِیۡمُ
3:3; 20:112; 25:59.
2:49.
20:111.
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
3:3; 20:112; 25:59.
See 2:49.
20:111.
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
3:3; 20:112; 25:59.
See 2:49.
20:111.
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
d
3:3; 20:112; 25:59.
e
2:49.
f
20:111.
196
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
1
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
2
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
3
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
4
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
5
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
a
3:3; 20:112; 25:59.
b
See 2:49.
c
20:111.
262
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
c
3:3; 20:112; 25:59.
d
See 2:49.
e
20:111.
318
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
ہُوَ الَّذِیۡۤ اَنۡزَلَ عَلَیۡکَ الۡکِتٰبَ مِنۡہُ اٰیٰتٌ مُّحۡکَمٰتٌ ہُنَّ اُمُّ الۡکِتٰبِ وَاُخَرُ مُتَشٰبِہٰتٌ ۖ فَاَمَّا الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ زَیۡغٌ فَیَتَّبِعُوۡنَ مَا تَشٰبَہَ مِنۡہُ ابۡتِغَآءَ الۡفِتۡنَۃِ وَابۡتِغَآءَ تَاۡوِیۡلِہٖ ۗ وَمَا یَعۡلَمُ تَاۡوِیۡلَہٗۤ اِلَّا اللّٰہُ ۗ وَالرّٰسِخُوۡنَ فِی الۡعِلۡمِ یَقُوۡلُوۡنَ اٰمَنَّا بِہٖ کُلٌّ مِّنۡ عِنۡدِ رَبِّنَا ۗ وَمَا یَذَّکَّرُ اِلَّاۤ اُولُوا الۡاَلۡبٰبِ
11:2.
39:24.
7:54; 18:79.
4:163.
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
7:54; 18:79.
4:163.
11:2.
39:24.
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
11:2.
39:24.
7:54; 18:79.
4:163.
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
c
11:2.
d
39:24.
e
7:54; 18:79.
f
4:163.
224
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
225
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
226
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
227
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
228
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
1
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
2
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
3
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
a
11:2.
b
39:24.
c
7:54; 18:79.
d
4:163.
299
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
a
7:54; 18:79.
b
4:163.
d
11:2.
e
39:24.
369
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
370
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
371
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
372
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
373
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
ہٰۤاَنۡتُمۡ ہٰٓؤُلَآءِ حٰجَجۡتُمۡ فِیۡمَا لَکُمۡ بِہٖ عِلۡمٌ فَلِمَ تُحَآجُّوۡنَ فِیۡمَا لَیۡسَ لَکُمۡ بِہٖ عِلۡمٌ ۚ وَاللّٰہُ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
The reference is either to the Quranic teaching or to the claim of the Jews and Christians about Abraham referred to in the preceding verse.
Commentary:
The verse administers a rebuke to the Jews with whom disputation about religious questions had become a habit and a pastime. The rebuke purports to say: Is not your appetite for bickering and quarrelling about Biblical principles and tenets, with which you are at least conversant to some extent, satisfied that you have begun to meddle with matters about which you know nothing? The reference is either to the Quranic teaching or to their claim about Abraham referred to in the preceding verse.
355
Commentary:
The verse administers a rebuke to the Jews with whom disputation about religious questions had become a habit and a pastime. The rebuke purports to say: Is not your appetite for bickering and quarrelling about Biblical principles and tenets, with which you are at least conversant to some extent, satisfied that you have begun to meddle with matters about which you know nothing? The reference is either to the Quranic teaching or to their claim about Abraham referred to in the preceding verse.
427
The reference is either to the Quranic teaching or to the claim of the Jews and Christians about Abraham referred to in the preceding verse.
اُولٰٓئِکَ الَّذِیۡنَ یَعۡلَمُ اللّٰہُ مَا فِیۡ قُلُوۡبِہِمۡ فَاَعۡرِضۡ عَنۡہُمۡ وَعِظۡہُمۡ وَقُل لَّہُمۡ فِیۡۤ اَنۡفُسِہِمۡ قَوۡلًۢا بَلِیۡغًا
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
536
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
624
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
۞ جَعَلَ اللّٰہُ الۡکَعۡبَۃَ الۡبَیۡتَ الۡحَرَامَ قِیٰمًا لِّلنَّاسِ وَالشَّہۡرَ الۡحَرَامَ وَالۡہَدۡیَ وَالۡقَلٰٓئِدَ ۚ ذٰلِکَ لِتَعۡلَمُوۡۤا اَنَّ اللّٰہَ یَعۡلَمُ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ وَاَنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
قِـیَامًا کے معنے ہیں ایسی تعلیم جو کبھی منسوخ نہیں ہوتی (مفردات)
5:3.
2:126; 3:97, 98.
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. Pilgrimage is a means of support for men in a material sense also. Muslims from all parts of the world visit the Ka‘bah in hundreds of thousands every year and this serves as a potent means of support for the Meccans. But the promise is not confined to the people of Mecca but encompasses in its purview all mankind. Qiyam also signifies a teaching which is permanent and not subject to abrogation.
2:126; 3:97-98.
5:3.
Important Words:
قیاما (means of support and uplift) is the noun-infinitive from قام meaning, he stood up, or he stood still. They say: قام المرأةi.e. he (the husband) supported or maintained the woman. قام به قیاما تاما means, he managed it (an affair, etc.) perfectly. قیاماtherefore signifies, means of support and uplift (Lane, Aqrab & Zamakhshari). See also 4:6.
Commentary:
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. But it is regrettable that wealthy Muslims have now generally grown negligent in this respect, with the result that their glory has departed.
Pilgrimage is also a means of support for men in a material sense. Muslims from all parts of the world visit the Ka‘bah and this serves as a means of support for the people of Mecca. Abraham left his wife Hagar and his son Ishmael in the wilderness of Paran near Mecca, apparently to die from starvation. But God made provision not only for Hagar and Ishmael in that barren and bleak desert but also for their posterity for all times to come. See also ch. 106. But to say that the promise that the Pilgrimage will continue to prove a means of subsistence for Meccans only is to limit its vast scope and application. It certainly is not confined to the people of Mecca but encompasses all mankind. It is clear from the verse that not only will the Pilgrimage to Mecca with its attendant rites continue till the end of time, but that the world itself will last only so long as the Pilgrimage to the Ka‘bah continues and that it will come to an end when the Pilgrimage ceases to be performed. This is indeed a great prophecy; for there have been many places in the world which were the resorts of pilgrims in their own time but which have long ceased to be so and are now deserted and forgotten. But the Ka‘bah is meant to remain for all times "an inviolable house and a means of support and uplift for mankind".
c
2:126; 3:97, 98.
d
5:3.
1
قِـیَامًا کے معنے ہیں ایسی تعلیم جو کبھی منسوخ نہیں ہوتی (مفردات)
b
2:126; 3:97-98.
c
5:3.
725
Important Words:
قیاما (means of support and uplift) is the noun-infinitive from قام meaning, he stood up, or he stood still. They say: قام المرأةi.e. he (the husband) supported or maintained the woman. قام به قیاما تاما means, he managed it (an affair, etc.) perfectly. قیاماtherefore signifies, means of support and uplift (Lane, Aqrab & Zamakhshari). See also 4:6.
Commentary:
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. But it is regrettable that wealthy Muslims have now generally grown negligent in this respect, with the result that their glory has departed.
Pilgrimage is also a means of support for men in a material sense. Muslims from all parts of the world visit the Ka‘bah and this serves as a means of support for the people of Mecca. Abraham left his wife Hagar and his son Ishmael in the wilderness of Paran near Mecca, apparently to die from starvation. But God made provision not only for Hagar and Ishmael in that barren and bleak desert but also for their posterity for all times to come. See also ch. 106. But to say that the promise that the Pilgrimage will continue to prove a means of subsistence for Meccans only is to limit its vast scope and application. It certainly is not confined to the people of Mecca but encompasses all mankind. It is clear from the verse that not only will the Pilgrimage to Mecca with its attendant rites continue till the end of time, but that the world itself will last only so long as the Pilgrimage to the Ka‘bah continues and that it will come to an end when the Pilgrimage ceases to be performed. This is indeed a great prophecy; for there have been many places in the world which were the resorts of pilgrims in their own time but which have long ceased to be so and are now deserted and forgotten. But the Ka‘bah is meant to remain for all times "an inviolable house and a means of support and uplift for mankind".
a
5:3.
c
2:126; 3:97, 98.
794
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. Pilgrimage is a means of support for men in a material sense also. Muslims from all parts of the world visit the Ka‘bah in hundreds of thousands every year and this serves as a potent means of support for the Meccans. But the promise is not confined to the people of Mecca but encompasses in its purview all mankind. Qiyam also signifies a teaching which is permanent and not subject to abrogation.
مَّا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ ۗ وَاللّٰہُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَمَا تَکۡتُمُوۡنَ
16:83; 36:18; 64:13.
2:78; 6:4; 11:6; 16:20.
Commentary:
This verse sheds some light on the responsibility and duty of a Prophet. With the deliverance of the message entrusted to a Prophet, his duty ends, and he is not responsible if, in spite of his clear warnings, the people reject his mission. He has not been given the power to force them to believe. In fact, each Divine Message serves as a guidance for the people to whom it is given. If they live upto it and repent of their evil ways, they find God Forgiving and Merciful; but if they persist in their wicked practices, they are punished and God makes another people take their place.
f
16:83; 36:18; 64:13.
g
2:78; 6:4; 11:6; 16:20.
a
16:83; 36:18; 64:13.
b
2:78; 6:4; 11:6; 16:20.
727
Commentary:
This verse sheds some light on the responsibility and duty of a Prophet. With the deliverance of the message entrusted to a Prophet, his duty ends, and he is not responsible if, in spite of his clear warnings, the people reject his mission. He has not been given the power to force them to believe. In fact, each Divine Message serves as a guidance for the people to whom it is given. If they live upto it and repent of their evil ways, they find God Forgiving and Merciful; but if they persist in their wicked practices, they are punished and God makes another people take their place.
c
16:83; 36:18; 64:13.
d
2:78; 6:4; 11:6; 16:20.
وَہُوَ اللّٰہُ فِی السَّمٰوٰتِ وَفِی الۡاَرۡضِ ۖ یَعۡلَمُ سِرَّکُمۡ وَجَہۡرَکُمۡ وَیَعۡلَمُ مَا تَکۡسِبُوۡنَ
43:85.
Commentary:
The words, both in the heavens and in the earth, do not mean that God’s person pervades the heavens and the earth. What is meant is that the knowledge and power of God comprehend the entire universe. The Quran itself explains this by the words that follow, i.e. He knows your inside and your outside.
The latter part of the verse points out that a being cannot be looked upon as perfect if his knowledge or power is defective. But such is not the case with God. Both His knowledge and power are perfect. This is what is hinted in the words, He knows what you earn, which convey a twofold idea: (1) that God is All-Knowing and (2) that He will requite men according to their deeds which, in other words, means that He is All-Powerful. Hence, as both the knowledge and power of God are perfect, it follows that God is perfect, knowing everything and possessing the power of doing everything. So He does not stand in need of entrusting any part of His work to other beings and taking them as His helpers or co-partners.
Again, the above-quoted words also show that it is God Who punishes evil. Now, when the punishment of evil is from God, it is foolish to think that the God of evil must be some other being.
e
43:85.
413
这节经文的意思并不指安拉的形体遍及天地之间。它的意思是, 他的知识遍涵整个宇宙。
a
43:85.
751
Commentary:
The words, both in the heavens and in the earth, do not mean that God’s person pervades the heavens and the earth. What is meant is that the knowledge and power of God comprehend the entire universe. The Quran itself explains this by the words that follow, i.e. He knows your inside and your outside.
The latter part of the verse points out that a being cannot be looked upon as perfect if his knowledge or power is defective. But such is not the case with God. Both His knowledge and power are perfect. This is what is hinted in the words, He knows what you earn, which convey a twofold idea: (1) that God is All-Knowing and (2) that He will requite men according to their deeds which, in other words, means that He is All-Powerful. Hence, as both the knowledge and power of God are perfect, it follows that God is perfect, knowing everything and possessing the power of doing everything. So He does not stand in need of entrusting any part of His work to other beings and taking them as His helpers or co-partners.
Again, the above-quoted words also show that it is God Who punishes evil. Now, when the punishment of evil is from God, it is foolish to think that the God of evil must be some other being.
e
43:85.
820
The verse does not mean that God’s Person pervades the heavens and the earth. What is meant is that His knowledge comprehends the entire universe.
لَوۡ کَانَ عَرَضًا قَرِیۡبًا وَّسَفَرًا قَاصِدًا لَّاتَّبَعُوۡکَ وَلٰکِنۡۢ بَعُدَتۡ عَلَیۡہِمُ الشُّقَّۃُ ۚ وَسَیَحۡلِفُوۡنَ بِاللّٰہِ لَوِ اسۡتَطَعۡنَا لَخَرَجۡنَا مَعَکُمۡ یُہۡلِکُوۡنَ اَنۡفُسَہُمۡ وَاللّٰہُ یَعۡلَمُ اِنَّہُمۡ لَکٰذِبُوۡنَ
The journey was very hard and arduous. The Muslim army had to travel in an extremely hot weather about 200 miles to the border of Syria to meet a very powerful army. It was also the harvesting season and the trees were laden with ripe fruit.
Important Words:
عرضا (gain) is derived from the verb عرض for which see 7:170. عرض means, any thing that happens to a man; an accident of any kind; a thing that is not permanent; frail goods of the world; worldly goods of whatever kind; property or wealth whether little or much; booty or spoil; an object of desire; a gain; a gift (Lane & Aqrab).
قاصدا (short) is the active participle from قصد. They say قصدہ i.e. he went to him or directed himself to him; or he made him or it his object; he sought or pursued him or it. قصد الطریقmeans, the way was direct or right. They say قصد الامر i.e. he pursued the right or direct course in the affair and did not exceed the due bounds therein; or he acted in a moderate manner. (qasd) قصد which is the noun-infinitive from قصد (qasada) means, the aim or course of a person; an object of desire; one’s intention or meaning; a right way or course; a right thing. قاصد means, near. طریق قاصد means, a direct or right way or an even road. سفر قاصد means, an easy and short journey; a moderately easy and short journey (Lane & Aqrab).
الشقة (hard journey) is derived from شق. They say شقه i.e. he cut or rent or split or broke it. شق علیه means, it (an affair) affected him severely; it was hard and distressing to him. شقة means, a piece of a garment; a far or long journey; a difficult road; a region or quarter in the reaching of which one is taken by difficulty and distress; distance (Lane).
1201
Important Words:
عرضا (gain) is derived from the verb عرض for which see 7:170. عرض means, any thing that happens to a man; an accident of any kind; a thing that is not permanent; frail goods of the world; worldly goods of whatever kind; property or wealth whether little or much; booty or spoil; an object of desire; a gain; a gift (Lane & Aqrab).
قاصدا (short) is the active participle from قصد. They say قصدہ i.e. he went to him or directed himself to him; or he made him or it his object; he sought or pursued him or it. قصد الطریقmeans, the way was direct or right. They say قصد الامر i.e. he pursued the right or direct course in the affair and did not exceed the due bounds therein; or he acted in a moderate manner. (qasd) قصد which is the noun-infinitive from قصد (qasada) means, the aim or course of a person; an object of desire; one’s intention or meaning; a right way or course; a right thing. قاصد means, near. طریق قاصد means, a direct or right way or an even road. سفر قاصد means, an easy and short journey; a moderately easy and short journey (Lane & Aqrab).
الشقة (hard journey) is derived from شق. They say شقه i.e. he cut or rent or split or broke it. شق علیه means, it (an affair) affected him severely; it was hard and distressing to him. شقة means, a piece of a garment; a far or long journey; a difficult road; a region or quarter in the reaching of which one is taken by difficulty and distress; distance (Lane).
1188
The journey was very hard and arduous. The Muslim army had to travel in an extremely hot weather about 200 miles to the border of Syria to meet a very powerful army. It was also the harvesting season and the trees were laden with ripe fruit.
اَلَمۡ یَعۡلَمُوۡۤا اَنَّ اللّٰہَ یَعۡلَمُ سِرَّہُمۡ وَنَجۡوٰٮہُمۡ وَاَنَّ اللّٰہَ عَلّٰمُ الۡغُیُوۡبِ
6:4; 11:6; 25:7; 28:70.
6:4; 11:6; 25:7; 28:70.
6:4; 11:6; 25:7; 28:70.
a
6:4; 11:6; 25:7; 28:70.
a
6:4; 11:6; 25:7; 28:70.
a
6:4; 11:6; 25:7; 28:70.
وَیَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَضُرُّہُمۡ وَلَا یَنۡفَعُہُمۡ وَیَقُوۡلُوۡنَ ہٰٓؤُلَآءِ شُفَعٰٓؤُنَا عِنۡدَ اللّٰہِ ۚ قُلۡ اَتُنَبِّـُٔوۡنَ اللّٰہَ بِمَا لَا یَعۡلَمُ فِی السَّمٰوٰتِ وَلَا فِی الۡاَرۡضِ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
16:74; 22:72; 29:18.
49:17.
شِرْك (Shirk, 崇拜偶像) 的真正原因是多神教未能懂得创造他们的目的和宗旨。一个多神教徒 (مُشْرِكْ, Mushrik) 对人、对安拉的常德以及对自己的天生的、安拉给他的各种能力有着虚假的概念。他怀着一种愚蠢的信念, 认为没有一个说情人从中帮助的话, 他是接近不了安拉的; 也认为安拉不能屈尊降临他处, 除非通过那些已经接近安拉的中间媒介人物。伊斯兰教强烈反对这两种看法。
یعنی جس کا خدا کو علم نہیں وہ بات ہو ہی کس طرح سکتی ہے۔
16:74; 22:72; 29:18.
49:17.
The real cause of Shirk (idolatry) lies in failure on the part of idolaters to understand the object and purpose of their creation. A Mushrik (idolater) has a false conception of the person and attributes of God and also of his own great inborn God-given capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is emphatically opposed to both these views.
16:74; 22:72; 29:18.
49:17.
Commentary:
The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.
The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.
The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.
b
16:74; 22:72; 29:18.
c
49:17.
587
شِرْك (Shirk, 崇拜偶像) 的真正原因是多神教未能懂得创造他们的目的和宗旨。一个多神教徒 (مُشْرِكْ, Mushrik) 对人、对安拉的常德以及对自己的天生的、安拉给他的各种能力有着虚假的概念。他怀着一种愚蠢的信念, 认为没有一个说情人从中帮助的话, 他是接近不了安拉的; 也认为安拉不能屈尊降临他处, 除非通过那些已经接近安拉的中间媒介人物。伊斯兰教强烈反对这两种看法。
3
یعنی جس کا خدا کو علم نہیں وہ بات ہو ہی کس طرح سکتی ہے۔
a
16:74; 22:72; 29:18.
b
49:17.
1294
Commentary:
The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.
The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.
The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.
a
16:74; 22:72; 29:18.
b
49:17.
1247
The real cause of Shirk (idolatry) lies in failure on the part of idolaters to understand the object and purpose of their creation. A Mushrik (idolater) has a false conception of the person and attributes of God and also of his own great inborn God-given capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is emphatically opposed to both these views.
اَلَاۤ اِنَّہُمۡ یَثۡنُوۡنَ صُدُوۡرَہُمۡ لِیَسۡتَخۡفُوۡا مِنۡہُ ۚ اَلَا حِیۡنَ یَسۡتَغۡشُوۡنَ ثِیَابَہُمۡ یَعۡلَمُ مَا یُسِرُّوۡنَ وَمَا یُعۡلِنُوۡنَ ۚ اِنَّہٗ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
2:78; 16:24; 27:75; 28:70; 36:77.
یعنی اللہ تعالیٰ سے۔
2:78; 16:24; 27:75; 28:70; 36:77.
The disbelievers keep their doubts and objections hidden in their minds and do not disclose them and have them removed. The reason why they are debarred from accepting the truth is their refusal to open their hearts and have their doubts satisfied.
2:78; 16:24; 27:75; 28:70; 36:77.
Important Words:
یثنون (fold up) is derived fromثنی . They say ثنی الشیء i.e. he doubled or folded or bent the thing; he turned one part of it upon the other; he drew one of its two extremities to the other; he joined or adjoined one of the things to the other. ثنا زیداmeans, he turned Zaid away or back from his course, or from the object of his want. ثنا صدرہ (lit. he folded his breast or bosom) means, he concealed enmity in his breast or bosom; or he folded up what was in it, in concealment. The expression انھم یثنون صدورھم means, surely they infold and conceal in their bosoms enmity and hatred; or they bend their breasts or bosoms and fold up and conceal what is therein (Lane & Aqrab).
یستغشون ثیابھم (they cover themselves with their garments). یستغشون is derived from استغشی which is again derived from غشیwhich means, it covered or concealed or overwhelmed. استغشی ثوبه or استغشی بثوبه means, he covered himself with his garment in order that he might not see or hear; or he put his garment as a covering over his ears—a phrase denoting a refusal to hearken, or, as some say, an allusion to running (Lane).
Commentary:
In the previous verse, mention was made of the obstacles which of themselves happen to come in the way of men, and of the means to remove them, while the present verse speaks of the obstacles which men themselves put in their way and which can be removed only if they desire to have them removed.
The expression یثنون صدورھم (they fold up their breasts) means that disbelievers keep their doubts and objections hidden in their minds and do not disclose them to others and have them removed. This is why they cannot see the right way. Unless one seeks the satisfaction of doubts by disclosing them to others who are in a position to remove them, one can never attain to truth.
The expression یستغشون ثیابھم (they cover themselves with their garments) is used when a person turns a deaf ear to another man and refuses to see the truth. Thus the second reason why disbelievers were debarred from accepting the truth was that they refused to listen to the Holy Prophet. They not only themselves abstained from listening to the Holy Prophet but also prevented others from doing so, declaring that what he preached was magic and would captivate their hearts if they hearkened to it (see 21:4; 41:27; 46:8; 74:25). This attitude of disbelievers in refusing to listen to the Holy Prophet was even more injurious for them than their keeping doubts hidden in their hearts, because there is a possibility, however remote, that a person who does not disclose his doubts to others may sometimes happen to listen to a discourse dealing with the subject about which he entertains doubts and may thus have them removed by chance, but there is no hope for a person who refuses to listen to the truth.
The verse points to the fact that disbelievers have to deal with a Being Who knows even their secret ideas and therefore they cannot take shelter under the false plea that, as the truth
was not explained to them, they deserved to be excused if they did not accept it. A person who tries to evade the truth and deliberately shuts his eyes to it cannot excuse himself on the score of ignorance. Such men are as guilty as those who refuse to accept the truth after it has been fully explained to them. They alone can legitimately bring forward the plea of ignorance who make an honest effort to understand and arrive at the truth, but somehow or other fail to do so, or whom the Message of truth does not reach though they are ready to welcome it.
The words, what they conceal and what they reveal, may also refer to the concealed hatred which disbelievers harbour in their minds against the heavenly Messenger and to their open acts of hostility towards him.
The expression, ذات الصدور (what is in their breasts), refers to the hidden thoughts that dominate men. As the uppermost part of anything is called its صدر (Lane) and as the thoughts of a man naturally occupy the highest position in him—all his actions being subordinate to them—therefore, they are represented as being seated in his صدر of which the plural is صدور. The verse thus means that God has sent His Messenger because He knew the innermost corrupt condition of the minds of disbelievers, which demanded that a heavenly reformer should come. Therefore, they cannot say that they needed no reformer.
a
2:78; 16:24; 27:75; 28:70; 36:77.
3
یعنی اللہ تعالیٰ سے۔
b
2:78; 16:24; 27:75; 28:70; 36:77.
1387
Important Words:
یثنون (fold up) is derived fromثنی . They say ثنی الشیء i.e. he doubled or folded or bent the thing; he turned one part of it upon the other; he drew one of its two extremities to the other; he joined or adjoined one of the things to the other. ثنا زیداmeans, he turned Zaid away or back from his course, or from the object of his want. ثنا صدرہ (lit. he folded his breast or bosom) means, he concealed enmity in his breast or bosom; or he folded up what was in it, in concealment. The expression انھم یثنون صدورھم means, surely they infold and conceal in their bosoms enmity and hatred; or they bend their breasts or bosoms and fold up and conceal what is therein (Lane & Aqrab).
یستغشون ثیابھم (they cover themselves with their garments). یستغشون is derived from استغشی which is again derived from غشیwhich means, it covered or concealed or overwhelmed. استغشی ثوبه or استغشی بثوبه means, he covered himself with his garment in order that he might not see or hear; or he put his garment as a covering over his ears—a phrase denoting a refusal to hearken, or, as some say, an allusion to running (Lane).
Commentary:
In the previous verse, mention was made of the obstacles which of themselves happen to come in the way of men, and of the means to remove them, while the present verse speaks of the obstacles which men themselves put in their way and which can be removed only if they desire to have them removed.
The expression یثنون صدورھم (they fold up their breasts) means that disbelievers keep their doubts and objections hidden in their minds and do not disclose them to others and have them removed. This is why they cannot see the right way. Unless one seeks the satisfaction of doubts by disclosing them to others who are in a position to remove them, one can never attain to truth.
The expression یستغشون ثیابھم (they cover themselves with their garments) is used when a person turns a deaf ear to another man and refuses to see the truth. Thus the second reason why disbelievers were debarred from accepting the truth was that they refused to listen to the Holy Prophet. They not only themselves abstained from listening to the Holy Prophet but also prevented others from doing so, declaring that what he preached was magic and would captivate their hearts if they hearkened to it (see 21:4; 41:27; 46:8; 74:25). This attitude of disbelievers in refusing to listen to the Holy Prophet was even more injurious for them than their keeping doubts hidden in their hearts, because there is a possibility, however remote, that a person who does not disclose his doubts to others may sometimes happen to listen to a discourse dealing with the subject about which he entertains doubts and may thus have them removed by chance, but there is no hope for a person who refuses to listen to the truth.
The verse points to the fact that disbelievers have to deal with a Being Who knows even their secret ideas and therefore they cannot take shelter under the false plea that, as the truth
was not explained to them, they deserved to be excused if they did not accept it. A person who tries to evade the truth and deliberately shuts his eyes to it cannot excuse himself on the score of ignorance. Such men are as guilty as those who refuse to accept the truth after it has been fully explained to them. They alone can legitimately bring forward the plea of ignorance who make an honest effort to understand and arrive at the truth, but somehow or other fail to do so, or whom the Message of truth does not reach though they are ready to welcome it.
The words, what they conceal and what they reveal, may also refer to the concealed hatred which disbelievers harbour in their minds against the heavenly Messenger and to their open acts of hostility towards him.
The expression, ذات الصدور (what is in their breasts), refers to the hidden thoughts that dominate men. As the uppermost part of anything is called its صدر (Lane) and as the thoughts of a man naturally occupy the highest position in him—all his actions being subordinate to them—therefore, they are represented as being seated in his صدر of which the plural is صدور. The verse thus means that God has sent His Messenger because He knew the innermost corrupt condition of the minds of disbelievers, which demanded that a heavenly reformer should come. Therefore, they cannot say that they needed no reformer.
b
2:78; 16:24; 27:75; 28:70; 36:77.
1296
The disbelievers keep their doubts and objections hidden in their minds and do not disclose them and have them removed. The reason why they are debarred from accepting the truth is their refusal to open their hearts and have their doubts satisfied.
اَللّٰہُ یَعۡلَمُ مَا تَحۡمِلُ کُلُّ اُنۡثٰی وَمَا تَغِیۡضُ الۡاَرۡحَامُ وَمَا تَزۡدَادُ ۖ وَکُلُّ شَیۡءٍ عِنۡدَہٗ بِمِقۡدَارٍ
15:22.
35:12; 41:48.
In v. 4 we are told that all things in the universe have pairs and that in the spiritual world also some individuals act like males and others like females, the former exercising influence and the latter receiving it. The verse under comment points out that in the person of the Holy Prophet there has appeared one who is spiritually a male and that nobody can attain any spiritual rank without receiving his stamp. It further says that God knows well the natural capacities and aptitudes of the Holy Prophet’s people, whether they will accept Divine or satanic influence, and which influence will grow and which will decline. Those who accept the Holy Prophet and receive his stamp will grow and increase in power, influence and numbers, while his opponents will decline and decrease.
35:12; 41:48.
15:22.
Important Words:
تغیض (diminish) is derived from غاض which means, it (water) became scanty and sank into the earth; or it (flow of milk or price of a commodity, etc.) decreased or diminished or became deficient. The Quranic expression ما تغیض الارحام means, the wombs falling short of completion so that the foetus dies. The Arabs say غاض الکرام و فاض اللئام i.e. the generous became few or perished and the mean became many. غاض is also used transitively meaning he made (water, etc.) to become scanty; to decrease or diminish (Lane).
Commentary:
In v. 4 we were told that all things in the universe have pairs and that in the spiritual world also some individuals act like males and others like females, the former exercising influence and the latter receiving it. In the verse under comment the Quran intends to point out that in the person of the Holy Prophet there has appeared one who is spiritually a male and that nobody can attain any spiritual rank without receiving his stamp or being influenced by him. The words, Allah knows what every female bears, and what the wombs diminish and what they cause to grow, mean that God knows well the natural capacities and aptitudes of the Holy Prophet’s people, and whether they will accept divine or satanic influence and which influence will grow and which will decline. The verse hints that those who accept the Holy Prophet and receive his stamp will grow and increase in power, influence and numbers, natural capacities and talents, while his opponents will decline and decrease till their physical and spiritual progeny will be destroyed altogether. Taken in the physical sense, the verse means that only God knows what will become of future generations of disbelievers. Their future generations will accept Islam and their females will bear only such children as are destined to become servants of the Holy Prophet. And this proved to be actually the case. By far the greater part of the younger generation of the Meccans, and for that matter of other Arab tribes, accepted the Holy Prophet, to the great chagrin of their fathers whose tyranny and persecution could not prevent them from embracing Islam.
a
35:12; 41:48.
b
15:22.
a
35:12; 41:48.
b
15:22.
1620
Important Words:
تغیض (diminish) is derived from غاض which means, it (water) became scanty and sank into the earth; or it (flow of milk or price of a commodity, etc.) decreased or diminished or became deficient. The Quranic expression ما تغیض الارحام means, the wombs falling short of completion so that the foetus dies. The Arabs say غاض الکرام و فاض اللئام i.e. the generous became few or perished and the mean became many. غاض is also used transitively meaning he made (water, etc.) to become scanty; to decrease or diminish (Lane).
Commentary:
In v. 4 we were told that all things in the universe have pairs and that in the spiritual world also some individuals act like males and others like females, the former exercising influence and the latter receiving it. In the verse under comment the Quran intends to point out that in the person of the Holy Prophet there has appeared one who is spiritually a male and that nobody can attain any spiritual rank without receiving his stamp or being influenced by him. The words, Allah knows what every female bears, and what the wombs diminish and what they cause to grow, mean that God knows well the natural capacities and aptitudes of the Holy Prophet’s people, and whether they will accept divine or satanic influence and which influence will grow and which will decline. The verse hints that those who accept the Holy Prophet and receive his stamp will grow and increase in power, influence and numbers, natural capacities and talents, while his opponents will decline and decrease till their physical and spiritual progeny will be destroyed altogether. Taken in the physical sense, the verse means that only God knows what will become of future generations of disbelievers. Their future generations will accept Islam and their females will bear only such children as are destined to become servants of the Holy Prophet. And this proved to be actually the case. By far the greater part of the younger generation of the Meccans, and for that matter of other Arab tribes, accepted the Holy Prophet, to the great chagrin of their fathers whose tyranny and persecution could not prevent them from embracing Islam.
a
15:22.
g
35:12; 41:48.
1425
In v. 4 we are told that all things in the universe have pairs and that in the spiritual world also some individuals act like males and others like females, the former exercising influence and the latter receiving it. The verse under comment points out that in the person of the Holy Prophet there has appeared one who is spiritually a male and that nobody can attain any spiritual rank without receiving his stamp. It further says that God knows well the natural capacities and aptitudes of the Holy Prophet’s people, whether they will accept Divine or satanic influence, and which influence will grow and which will decline. Those who accept the Holy Prophet and receive his stamp will grow and increase in power, influence and numbers, while his opponents will decline and decrease.
اَفَمَنۡ ہُوَ قَآئِمٌ عَلٰی کُلِّ نَفۡسٍۭ بِمَا کَسَبَتۡ ۗ وَجَعَلُوۡا لِلّٰہِ شُرَکَآءَ قُلۡ سَمُّوۡہُمۡ ۚ اَمۡ تُنَبِّـُٔوۡنَہٗ بِمَا لَا یَعۡلَمُ فِی الۡاَرۡضِ اَمۡ بِظٰہِرٍ مِّنَ الۡقَوۡلِ ۗ بَلۡ زُیِّنَ لِلَّذِیۡنَ کَفَرُوۡا مَکۡرُہُمۡ وَصُدُّوۡا عَنِ السَّبِیۡلِ ۗ وَمَنۡ یُّضۡلِلِ اللّٰہُ فَمَا لَہٗ مِنۡ ہَادٍ
17:98; 39:24, 37.
6:101; 10:67; 13:17.
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
6:101; 10:67; 13:17.
17:98; 39:24, 37.
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
e
6:101; 10:67; 13:17.
a
6:101; 10:67; 13:17.
b
17:98; 39:24, 37.
1645
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
c
6:101; 10:67; 13:17.
1445
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
1446
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
وَاللّٰہُ یَعۡلَمُ مَا تُسِرُّوۡنَ وَمَا تُعۡلِنُوۡنَ
2:78; 27:26; 64:5.
2:78; 27:26; 64:5.
2:78; 27:26; 64:5.
Commentary:
This verse proceeds to furnish another argument why the false gods of the idolaters cannot provide right guidance and why it is God alone Who can do so. The fact is that God alone knows all the inherent capacities and powers of man and knows also the doubts and misgivings which assail his mind. And only that Being Who is fully conversant with man’s powers and capacities and his doubts and misgivings can give the teaching which can remove those doubts and satisfy the cravings of his soul.
Two conditions are the essential prerequisites of a right guidance for humanity. First, the Lawgiver must be fully conversant with all the depths of human nature. For, without such knowledge, it is not possible for Him to make proper provision for the full growth and development of all the physical and moral powers of man. Secondly, He must know all the thoughts of the human mind, for very often it happens that a man does not give expression to his real doubts for fear of social opprobrium. Only God Who knows the inner working of man’s mind knows where his difficulty lies and He alone can answer the unexpressed question.
The Quran offers the best illustration of such a guidance. It furnishes guidance for the healthy development of all the powers of man, physical or moral, known or unknown. Similarly, it satisfies all those misgivings that arise in the heart of man, some of which have found expression in this age of science and enlightenment and which many men had not had the courage to utter for fear of incurring social opprobrium.
e
2:78; 27:26; 64:5.
a
2:78; 27:26; 64:5.
1821
Commentary:
This verse proceeds to furnish another argument why the false gods of the idolaters cannot provide right guidance and why it is God alone Who can do so. The fact is that God alone knows all the inherent capacities and powers of man and knows also the doubts and misgivings which assail his mind. And only that Being Who is fully conversant with man’s powers and capacities and his doubts and misgivings can give the teaching which can remove those doubts and satisfy the cravings of his soul.
Two conditions are the essential prerequisites of a right guidance for humanity. First, the Lawgiver must be fully conversant with all the depths of human nature. For, without such knowledge, it is not possible for Him to make proper provision for the full growth and development of all the physical and moral powers of man. Secondly, He must know all the thoughts of the human mind, for very often it happens that a man does not give expression to his real doubts for fear of social opprobrium. Only God Who knows the inner working of man’s mind knows where his difficulty lies and He alone can answer the unexpressed question.
The Quran offers the best illustration of such a guidance. It furnishes guidance for the healthy development of all the powers of man, physical or moral, known or unknown. Similarly, it satisfies all those misgivings that arise in the heart of man, some of which have found expression in this age of science and enlightenment and which many men had not had the courage to utter for fear of incurring social opprobrium.
c
2:78; 27:26; 64:5.
لَا جَرَمَ اَنَّ اللّٰہَ یَعۡلَمُ مَا یُسِرُّوۡنَ وَمَا یُعۡلِنُوۡنَ ۚ اِنَّہٗ لَا یُحِبُّ الۡمُسۡتَکۡبِرِیۡنَ
16:20.
16:20.
See 16:20.
Commentary:
The verse points out that God is One and Omniscient as proved in the preceding verses and that He will not leave disbelievers without punishing them for their evil deeds. But since He knows the overt actions as well as the inner motives of man, He will differentiate between those who defy Him through ignorance and those whose defiance of His authority is the result of their conceit and arrogance. The latter will deserve and receive a severer punishment than the former.
b
16:20.
a
See 16:20.
1825
Commentary:
The verse points out that God is One and Omniscient as proved in the preceding verses and that He will not leave disbelievers without punishing them for their evil deeds. But since He knows the overt actions as well as the inner motives of man, He will differentiate between those who defy Him through ignorance and those whose defiance of His authority is the result of their conceit and arrogance. The latter will deserve and receive a severer punishment than the former.
c
16:20.
فَلَا تَضۡرِبُوۡا لِلّٰہِ الۡاَمۡثَالَ ۚ اِنَّ اللّٰہَ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
It is highly presumptuous on the part of man to devise a law regarding God while he is quite ignorant of His great and unlimited powers.
Commentary:
The verse means to say that it is foolish on the part of man to devise a law regarding God Himself while he is quite ignorant of His unlimited powers. God has reserved to Himself the right to grant to His servants such privileges in respect of religion as He in His infinite, infallible wisdom regards suitable and for this purpose He chooses him whom He considers really deserving, on account of his sincerity and devotion, to be raised to the rank of His spiritual heir.
In some Scriptures some of the Prophets have been called "sons of God". Such expressions have been used metaphorically and only mean that God chose them to be the heirs to His heavenly kingdom. But men out of their ignorance and perversity take such expressions literally and begin to regard God’s honoured servants as His sons in the physical sense of the word. By applying to them the epithet "the sons of God", these Divine Scriptures meant to demonstrate their spiritual eminence and very deep connection with Him. It is foolish to read in such terms any significance unworthy of God.
The words, Allah knows and you know not, signify that such expressions when used in heavenly Scriptures do not conflict with God’s attributes. For example, the epithet "son" when used by God about a person means one who has such close spiritual connection with Him as is possessed by a son with his parents. But when disbelievers use this term, they use it in its physical sense and thus detract, on the one hand, from the Supreme Exaltedness of God and, on the other, from the dignity of those whom in their folly they wish to honour; because a physical relationship cannot equal the honour and dignity which result from spiritual nearness to God.
1875
Commentary:
The verse means to say that it is foolish on the part of man to devise a law regarding God Himself while he is quite ignorant of His unlimited powers. God has reserved to Himself the right to grant to His servants such privileges in respect of religion as He in His infinite, infallible wisdom regards suitable and for this purpose He chooses him whom He considers really deserving, on account of his sincerity and devotion, to be raised to the rank of His spiritual heir.
In some Scriptures some of the Prophets have been called "sons of God". Such expressions have been used metaphorically and only mean that God chose them to be the heirs to His heavenly kingdom. But men out of their ignorance and perversity take such expressions literally and begin to regard God’s honoured servants as His sons in the physical sense of the word. By applying to them the epithet "the sons of God", these Divine Scriptures meant to demonstrate their spiritual eminence and very deep connection with Him. It is foolish to read in such terms any significance unworthy of God.
The words, Allah knows and you know not, signify that such expressions when used in heavenly Scriptures do not conflict with God’s attributes. For example, the epithet "son" when used by God about a person means one who has such close spiritual connection with Him as is possessed by a son with his parents. But when disbelievers use this term, they use it in its physical sense and thus detract, on the one hand, from the Supreme Exaltedness of God and, on the other, from the dignity of those whom in their folly they wish to honour; because a physical relationship cannot equal the honour and dignity which result from spiritual nearness to God.
1561
It is highly presumptuous on the part of man to devise a law regarding God while he is quite ignorant of His great and unlimited powers.
وَاَوۡفُوۡا بِعَہۡدِ اللّٰہِ اِذَا عٰہَدتُّمۡ وَلَا تَنۡقُضُوا الۡاَیۡمٰنَ بَعۡدَ تَوۡکِیۡدِہَا وَقَدۡ جَعَلۡتُمُ اللّٰہَ عَلَیۡکُمۡ کَفِیۡلًا ۚ اِنَّ اللّٰہَ یَعۡلَمُ مَا تَفۡعَلُوۡنَ
6:153; 13:21; 17:35.
Obligations which the believers owe to God are covered by the words "covenant of Allah" and the duties they owe to their fellowmen are implied in the words, "the oaths."
6:153; 13:21; 17:35.
Commentary:
This verse further explains and repeats the theme of the previous verse, viz. believers are enjoined faithfully to discharge the obligations they owe to God which are covered by the words "covenant of Allah" and the duties they owe to their fellow-men which are implied in the words, "the oaths". It must be remembered that oaths taken in defiance of God’s commandment are not binding.
The expression "covenant of Allah" means, taking the oath of allegiance at the hands of the Holy Prophet; or it means, entering into the Faith of Islam and thus binding oneself to abide by its ordinances. This interpretation of "the covenant of Allah" is based on vv. 3:77, 78; 9:4; 33:16; 48:11; which show that the words "covenant of Allah" mean "Islam".
The words, and break not the oaths after confirming them, refer to the covenants which men make among themselves in the name of God. As these covenants are made in the name of God, He has been declared as having been made their surety, and if they are broken, He would intervene and punish the offender.
c
6:153; 13:21; 17:35.
686
“对安拉已作的诺言” 这几个字包含信者对安拉的应尽的责任。“誓言” 这个单词则含有他们对自己的同道者负有的责任。
a
6:153; 13:21; 17:35.
1892
Commentary:
This verse further explains and repeats the theme of the previous verse, viz. believers are enjoined faithfully to discharge the obligations they owe to God which are covered by the words "covenant of Allah" and the duties they owe to their fellow-men which are implied in the words, "the oaths". It must be remembered that oaths taken in defiance of God’s commandment are not binding.
The expression "covenant of Allah" means, taking the oath of allegiance at the hands of the Holy Prophet; or it means, entering into the Faith of Islam and thus binding oneself to abide by its ordinances. This interpretation of "the covenant of Allah" is based on vv. 3:77, 78; 9:4; 33:16; 48:11; which show that the words "covenant of Allah" mean "Islam".
The words, and break not the oaths after confirming them, refer to the covenants which men make among themselves in the name of God. As these covenants are made in the name of God, He has been declared as having been made their surety, and if they are broken, He would intervene and punish the offender.
a
6:153; 13:21; 17:35.
1571
Obligations which the believers owe to God are covered by the words "covenant of Allah" and the duties they owe to their fellowmen are implied in the words, "the oaths."
قَالَ رَبِّیۡ یَعۡلَمُ الۡقَوۡلَ فِی السَّمَآءِ وَالۡاَرۡضِ ۖ وَہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
God knows all the secret and open plots and machinations of disbelievers against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
Commentary:
The subject of the verb قال may both be God and the Holy Prophet.
The particle فی means, in; about; regarding. The word السماء may signify heavenly sciences or things connected with the spiritual realm, and the word الارض may stand for material or worldly sciences.
The verse means to say that the disbelievers reject the Message of the Quran on the plea that they see nothing in the Holy Prophet beyond an ordinary human being but they ignore the patent fact that the All-Hearing and All-Knowing God is at his back. God knows full well all their secret and open plots and machinations against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
2346
Commentary:
The subject of the verb قال may both be God and the Holy Prophet.
The particle فی means, in; about; regarding. The word السماء may signify heavenly sciences or things connected with the spiritual realm, and the word الارض may stand for material or worldly sciences.
The verse means to say that the disbelievers reject the Message of the Quran on the plea that they see nothing in the Holy Prophet beyond an ordinary human being but they ignore the patent fact that the All-Hearing and All-Knowing God is at his back. God knows full well all their secret and open plots and machinations against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
1871
God knows all the secret and open plots and machinations of disbelievers against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
وَاِنۡ تَجۡہَرۡ بِالۡقَوۡلِ فَاِنَّہٗ یَعۡلَمُ السِّرَّ وَاَخۡفٰی
2:78; 6:4; 11:6; 67:14.
2:78; 6:4; 11:6; 67:14.
The word Sirr (secret thoughts) signifies the thoughts that lie hidden in man’s breast which he alone knows, and Akhfa (more hidden) comprises all those ideals, ideas and ambitions of a person which lie hidden in the womb of futurity and have never crossed his mind.
2:78; 6:4; 11:6; 67:14.
Commentary:
Whereas the word السر (secret thought) signifies the thoughts that lie hidden in a man’s breast which he alone knows, the word أخفی (more hidden) comprises all those ideals, thoughts and ambitions of a person which lie hidden in the womb of futurity and have never crossed his mind.
b
2:78; 6:4; 11:6; 67:14.
a
2:78; 6:4; 11:6; 67:14.
2244
Commentary:
Whereas the word السر (secret thought) signifies the thoughts that lie hidden in a man’s breast which he alone knows, the word أخفی (more hidden) comprises all those ideals, thoughts and ambitions of a person which lie hidden in the womb of futurity and have never crossed his mind.
b
2:78; 6:4; 11:6; 67:14.
1810
The word Sirr (secret thoughts) signifies the thoughts that lie hidden in man’s breast which he alone knows, and Akhfa (more hidden) comprises all those ideals, ideas and ambitions of a person which lie hidden in the womb of futurity and have never crossed his mind.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ وَلَا یُحِیۡطُوۡنَ بِہٖ عِلۡمًا
2:256; 21:29.
2:256; 21:29.
The words 'all that is behind them' refer to great accomplishments they will have already made, and the words 'that is before them' refer to the great achievements they will aspire to make in the future.
2:256; 21:29.
Commentary:
The allusion in the verse seems to be to the great material achievements of the western nations. The words "all that is behind them" refer to the great accomplishments that they will already have made in the past and the words "that is before them" refer to the great achievements they will aspire to make in the future.
c
2:256; 21:29.
a
2:256; 21:29.
2320
Commentary:
The allusion in the verse seems to be to the great material achievements of the western nations. The words "all that is behind them" refer to the great accomplishments that they will already have made in the past and the words "that is before them" refer to the great achievements they will aspire to make in the future.
a
2:256; 21:29.
1854
The words 'all that is behind them' refer to great accomplishments they will have already made, and the words 'that is before them' refer to the great achievements they will aspire to make in the future.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ وَلَا یَشۡفَعُوۡنَ اِلَّا لِمَنِ ارۡتَضٰی وَہُمۡ مِّنۡ خَشۡیَتِہٖ مُشۡفِقُوۡنَ
2:256; 20:111.
2:256; 20:111.
The words may mean, 'what they did and what they did not or could not do;' or they may refer to the influences to which they were subject or the changes which they brought about.
2:256; 20:111.
Important Words:
مشفقون (they act cautiously) is the plural of مشفق which is active participle from شفق. They say شفق علیه i.e. he was solicitously affectionate towards him. أشفق منه means, he feared or was cautious of him. اشفاق which is inf. noun means, kindness or affection mixed with fear. Generally it signifies affection; kindness; and fear of the betiding of some evil event, together with sincere or honest advice (Lane & Mufradat).
Commentary:
The words, "what is before them and what is behind them," may mean; what they did and what they did not or could not do; or the influences to which they were subjected or the changes which they brought about.
The verse makes it plain that no one can intercede with God except with His permission. The Bible agrees with the Quran in this respect. It says:
If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? (1 Sam 2: 25).
Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee (Jer. 7:16).
See also 2:49 & 2:256.
a
2:256; 20:111.
a
2:256; 20:111.
2369
Important Words:
مشفقون (they act cautiously) is the plural of مشفق which is active participle from شفق. They say شفق علیه i.e. he was solicitously affectionate towards him. أشفق منه means, he feared or was cautious of him. اشفاق which is inf. noun means, kindness or affection mixed with fear. Generally it signifies affection; kindness; and fear of the betiding of some evil event, together with sincere or honest advice (Lane & Mufradat).
Commentary:
The words, "what is before them and what is behind them," may mean; what they did and what they did not or could not do; or the influences to which they were subjected or the changes which they brought about.
The verse makes it plain that no one can intercede with God except with His permission. The Bible agrees with the Quran in this respect. It says:
If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? (1 Sam 2: 25).
Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee (Jer. 7:16).
See also 2:49 & 2:256.
b
2:256; 20:111.
1882
The words may mean, 'what they did and what they did not or could not do;' or they may refer to the influences to which they were subject or the changes which they brought about.
لَوۡ یَعۡلَمُ الَّذِیۡنَ کَفَرُوۡا حِیۡنَ لَا یَکُفُّوۡنَ عَنۡ وُّجُوۡہِہِمُ النَّارَ وَلَا عَنۡ ظُہُوۡرِہِمۡ وَلَا ہُمۡ یُنۡصَرُوۡنَ
“火” (惩) 这里指 “战火”。不信的人点燃了战火而后在火中毁灭了他们自己。他们向伊斯兰教拨出刀剑而他们自己却死于刀剑之下。“从他们的面部” 这几个字, 意示他们将在面前看到的惩罚, 即惩罚将是显而易见的; ‘也不从他们的背 (后)’ 这些字, 意指他们将出其不意地遭受惩罚。而且这种惩罚将降临到他们所有的人的头上-------不论是他们的首领和普通老百姓, وُجُوْه--------Wujuh的意思也指首领。(Lane)。
"Fire" here means "the fire of war." The disbelievers ignited that fire and then were themselves consumed in it. They drew the sword against Islam and by the sword they perished. The words, from their faces, signify the punishment they will see in front of them, i.e. its signs will be apparent and manifest; and the words, nor from their backs, signify that the punishment will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders and the ordinary men (Wujuh also meaning leaders—Lane).
Commentary:
The context shows and the wording of the present verse also lends support to the inference that the allusion in the word "fire" is to "the fire of war." The disbelievers ignited that fire and were themselves consumed in it. They were destroyed by the weapon which they employed against the believers. They drew the sword against Islam and by the sword they perished.
The words, the fire from their faces, signify the punishment that they will see in front of them i.e. the punishment whose signs will be apparent and manifest; and the words "nor from their backs" signify the punishment that will come upon them from behind their backs i.e. the punishment which will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders who are their faces and the ordinary folk who follow them and blindly accept their lead.
837
“火” (惩) 这里指 “战火”。不信的人点燃了战火而后在火中毁灭了他们自己。他们向伊斯兰教拨出刀剑而他们自己却死于刀剑之下。“从他们的面部” 这几个字, 意示他们将在面前看到的惩罚, 即惩罚将是显而易见的; ‘也不从他们的背 (后)’ 这些字, 意指他们将出其不意地遭受惩罚。而且这种惩罚将降临到他们所有的人的头上-------不论是他们的首领和普通老百姓, وُجُوْه--------Wujuh的意思也指首领。(Lane)。
2380
Commentary:
The context shows and the wording of the present verse also lends support to the inference that the allusion in the word "fire" is to "the fire of war." The disbelievers ignited that fire and were themselves consumed in it. They were destroyed by the weapon which they employed against the believers. They drew the sword against Islam and by the sword they perished.
The words, the fire from their faces, signify the punishment that they will see in front of them i.e. the punishment whose signs will be apparent and manifest; and the words "nor from their backs" signify the punishment that will come upon them from behind their backs i.e. the punishment which will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders who are their faces and the ordinary folk who follow them and blindly accept their lead.
1889
"Fire" here means "the fire of war." The disbelievers ignited that fire and then were themselves consumed in it. They drew the sword against Islam and by the sword they perished. The words, from their faces, signify the punishment they will see in front of them, i.e. its signs will be apparent and manifest; and the words, nor from their backs, signify that the punishment will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders and the ordinary men (Wujuh also meaning leaders—Lane).
اِنَّہٗ یَعۡلَمُ الۡجَہۡرَ مِنَ الۡقَوۡلِ وَیَعۡلَمُ مَا تَکۡتُمُوۡنَ
2:34; 20:8; 87:8.
2:34; 20:8; 87:8.
2:34; 20:8; 87:8.
a
2:34; 20:8; 87:8.
c
2:34; 20:8; 87:8.
d
2:34; 20:8; 87:8.
اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ یَعۡلَمُ مَا فِی السَّمَآءِ وَالۡاَرۡضِ ۗ اِنَّ ذٰلِکَ فِیۡ کِتٰبٍ ۚ اِنَّ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرٌ
20:8; 27:66; 49:17.
20:8; 27:66; 49:17.
20:8; 27:66; 49:17.
e
20:8; 27:66; 49:17.
a
20:8; 27:66; 49:17.
b
20:8; 27:66; 49:17.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ ۗ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
2:256; 27:66; 49:17.
2:256; 27:66; 49:17.
2:256; 27:66; 49:17.
Commentary:
The verse implies that the great boon of prophethood is bestowed only on those who are fitted to receive it and discharge its great responsibilities. The words, "what is before them and what is behind them," may signify the attributes and qualities they already possess and those which they later on develop.
a
2:256; 27:66; 49:17.
a
2:256; 27:66; 49:17.
2505
Commentary:
The verse implies that the great boon of prophethood is bestowed only on those who are fitted to receive it and discharge its great responsibilities. The words, "what is before them and what is behind them," may signify the attributes and qualities they already possess and those which they later on develop.
a
2:256; 27:66; 49:17.
اِنَّ الَّذِیۡنَ یُحِبُّوۡنَ اَنۡ تَشِیۡعَ الۡفٰحِشَۃُ فِی الَّذِیۡنَ اٰمَنُوۡا لَہُمۡ عَذَابٌ اَلِیۡمٌ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۚ وَاللّٰہُ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
伊斯兰教认为散布和流传伪造的指控是一种破坏别人贞节的严重犯罪行为。它谴责这两种罪行并规定了有关的惩罚条例--------对流言蜚语的制造者甚至给以更严厉的惩罚, 因为在一个社会中流传性生活的不道德行为所产生的后果认为比错误的性生活行为要严重得多。在一个社会中, 流言蜚语若允许其存在且任其泛滥, 这个社会势将开始对犯不道德罪行的事情丧失一切嫉恶和痛恨的感觉, 其结果是不道德行为将猖狂泛滥, 整个社会会开始被一种没有前途的悲观情绪所笼罩, 这样就动摇整个社会的道德基础。
یعنی بلا تحقیق فحشاء کے الزام لگانے اور ان کو پھیلانے سے قوم میں فحشاء کی عظمت کم ہو جاتی ہے اور لوگ فحشاء پر جرأت کرنے لگ جاتے ہیں۔
Islam has taken as serious a view of the spreading and circulation of false accusations as that of crimes against chastity. It has condemned and prescribed punishment for both the crimes—for scandal-mongering even a severer punishment since it is calculated to produce more grievous consequences as far as the prevalence of sexual immorality in a community is concerned than the stray acts of sexual misconduct. If scandal-mongering is allowed to be indulged in unchecked in a community, it will come to lose all sense of horror and abhorrence at the commission of immoral acts with the result that immorality will become rampant and a sense of pessimism with regard to its future will begin to prevail in the community, thus shaking its whole moral foundation.
Commentary:
In the foregoing few verses, the Quran has severely condemned scandal-mongering. It has taken as serious a view of the spreading and circulation of false accusations as that of crimes in the community, thus shaking the whole moral foundation of society. It is this sense of pessimism which the verse under comment seeks to eradicate. Whereas on the one hand the Quran has severely condemned scandal-mongering and has enjoined that sexual misconduct should be reported to the concerned authorities and not freely talked about in public, on the other it has encouraged that good and virtuous acts should be given wide publicity and proper appreciation. These Quranic injunctions conduce to the creation of a very healthy atmosphere and to the eradication and extermination of the evil of sexual immorality.
The words "Allah knows and you know not" signify that God alone knows the sources of evil and it is He Who alone can direct us as to how an evil can be successfully resisted and eradicated. It is not given to man to find out the genesis and source of evil. Moral philosophers and psychologists have discussed and debated as to what is vice, but none of them has been able so far to trace out its real source. It is the revealed word of God that has done so. The Quran has not only dealt with the various forms of evil and laid down directions and injunctions to meet and conquer it but has also shed light on how evil originates and takes birth and how it develops. In this verse we are told that scandal-mongering leads to the prevalence of vice.
900
伊斯兰教认为散布和流传伪造的指控是一种破坏别人贞节的严重犯罪行为。它谴责这两种罪行并规定了有关的惩罚条例--------对流言蜚语的制造者甚至给以更严厉的惩罚, 因为在一个社会中流传性生活的不道德行为所产生的后果认为比错误的性生活行为要严重得多。在一个社会中, 流言蜚语若允许其存在且任其泛滥, 这个社会势将开始对犯不道德罪行的事情丧失一切嫉恶和痛恨的感觉, 其结果是不道德行为将猖狂泛滥, 整个社会会开始被一种没有前途的悲观情绪所笼罩, 这样就动摇整个社会的道德基础。
1
یعنی بلا تحقیق فحشاء کے الزام لگانے اور ان کو پھیلانے سے قوم میں فحشاء کی عظمت کم ہو جاتی ہے اور لوگ فحشاء پر جرأت کرنے لگ جاتے ہیں۔
2603
Commentary:
In the foregoing few verses, the Quran has severely condemned scandal-mongering. It has taken as serious a view of the spreading and circulation of false accusations as that of crimes in the community, thus shaking the whole moral foundation of society. It is this sense of pessimism which the verse under comment seeks to eradicate. Whereas on the one hand the Quran has severely condemned scandal-mongering and has enjoined that sexual misconduct should be reported to the concerned authorities and not freely talked about in public, on the other it has encouraged that good and virtuous acts should be given wide publicity and proper appreciation. These Quranic injunctions conduce to the creation of a very healthy atmosphere and to the eradication and extermination of the evil of sexual immorality.
The words "Allah knows and you know not" signify that God alone knows the sources of evil and it is He Who alone can direct us as to how an evil can be successfully resisted and eradicated. It is not given to man to find out the genesis and source of evil. Moral philosophers and psychologists have discussed and debated as to what is vice, but none of them has been able so far to trace out its real source. It is the revealed word of God that has done so. The Quran has not only dealt with the various forms of evil and laid down directions and injunctions to meet and conquer it but has also shed light on how evil originates and takes birth and how it develops. In this verse we are told that scandal-mongering leads to the prevalence of vice.
2035
Islam has taken as serious a view of the spreading and circulation of false accusations as that of crimes against chastity. It has condemned and prescribed punishment for both the crimes—for scandal-mongering even a severer punishment since it is calculated to produce more grievous consequences as far as the prevalence of sexual immorality in a community is concerned than the stray acts of sexual misconduct. If scandal-mongering is allowed to be indulged in unchecked in a community, it will come to lose all sense of horror and abhorrence at the commission of immoral acts with the result that immorality will become rampant and a sense of pessimism with regard to its future will begin to prevail in the community, thus shaking its whole moral foundation.
لَّیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ مَسۡکُوۡنَۃٍ فِیۡہَا مَتٰعٌ لَّکُمۡ ۚ وَاللّٰہُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَمَا تَکۡتُمُوۡنَ
2:34; 21:111; 87:8.
2:34; 21:111; 87:8.
2:34; 21:111; 87:8.
Commentary:
The words "Allah knows what you reveal and what you conceal" signify that disregard of the above injunctions will lead to evils which you may know or the evils of which the consequences are beyond your ken and knowledge.
a
2:34; 21:111; 87:8.
a
2:34; 21:111; 87:8.
2612
Commentary:
The words "Allah knows what you reveal and what you conceal" signify that disregard of the above injunctions will lead to evils which you may know or the evils of which the consequences are beyond your ken and knowledge.
a
2:34; 21:111; 87:8.
لَّا تَجۡعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمۡ کَدُعَآءِ بَعۡضِکُمۡ بَعۡضًا ۚ قَدۡ یَعۡلَمُ اللّٰہُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ مِنۡکُمۡ لِوَاذًا ۚ فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِہٖۤ اَنۡ تُصِیۡبَہُمۡ فِتۡنَۃٌ اَوۡ یُصِیۡبَہُمۡ عَذَابٌ اَلِیۡمٌ
9:127.
9:127.
The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Holy Prophet or the Khalifah should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position.
9:127.
Commentary:
The verse contains another very important commandment. The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Prophet or the Leader should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position. In fact, reverence and respect paid where it is due, is recognised by Islam as an effective means of spiritual advancement.
The words, "lest an affliction befall them," refer to such mundane affairs of the community in which the Prophet’s counsel is not sought or it is ignored. The clause, "lest a grievous punishment overtake them," however, refers to religious affairs of the Muslim community regarding which the Prophet’s or the Khalifahs command is not obeyed and is not loyally carried out.
a
9:127.
a
9:127.
2638
Commentary:
The verse contains another very important commandment. The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Prophet or the Leader should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position. In fact, reverence and respect paid where it is due, is recognised by Islam as an effective means of spiritual advancement.
The words, "lest an affliction befall them," refer to such mundane affairs of the community in which the Prophet’s counsel is not sought or it is ignored. The clause, "lest a grievous punishment overtake them," however, refers to religious affairs of the Muslim community regarding which the Prophet’s or the Khalifahs command is not obeyed and is not loyally carried out.
a
9:127.
2061
The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Holy Prophet or the Khalifah should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position.
اَلَاۤ اِنَّ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۖ قَدۡ یَعۡلَمُ مَاۤ اَنۡتُمۡ عَلَیۡہِ وَیَوۡمَ یُرۡجَعُوۡنَ اِلَیۡہِ فَیُنَبِّئُہُمۡ بِمَا عَمِلُوۡا ۗ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌۢ
2:285; 10:56; 31:27.
2:285; 10:56; 31:27.
2:285; 10:56; 31:27.
Commentary:
The verse means to say that the commandments and injunctions given above are meant for the social, moral and spiritual uplift of Muslims, and, as God is the sole Master of all that is in the heavens and the earth, therefore, no real and enduring progress is possible without giving unstinted and unconditional obedience to His commandments.
The words, "Allah knows everything full well," mean that God knows full well what particular commandment is needed for a community in a certain situation. So His commandments entail no real embarrassment to Muslims and cannot be disobeyed with impunity.
b
2:285; 10:56; 31:27.
b
2:285; 10:56; 31:27.
2639
Commentary:
The verse means to say that the commandments and injunctions given above are meant for the social, moral and spiritual uplift of Muslims, and, as God is the sole Master of all that is in the heavens and the earth, therefore, no real and enduring progress is possible without giving unstinted and unconditional obedience to His commandments.
The words, "Allah knows everything full well," mean that God knows full well what particular commandment is needed for a community in a certain situation. So His commandments entail no real embarrassment to Muslims and cannot be disobeyed with impunity.
b
2:285; 10:56; 31:27.
قُلۡ اَنۡزَلَہُ الَّذِیۡ یَعۡلَمُ السِّرَّ فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۚ اِنَّہٗ کَانَ غَفُوۡرًا رَّحِیۡمًا
6:4; 11:6; 67:14.
6:4; 11:6; 67:14.
6:4; 11:6; 67:14.
Commentary:
This verse gives another very effective argument to break and demolish the allegations of the Holy Prophet’s detractors. "Do these enemies of truth have the hardihood to say," the verse seems to argue, "that the Quran is but a jumble of old stories and fables which are dictated to him morning and evening? It certainly is not a collection of fables and stories but embodies great truths noble teachings and mighty prophecies which no human brain can devise. The disbelievers will live to see those prophecies being fulfilled, because the Quran has been revealed by the Great God Who knows the secrets of the heavens and the earth and because He being Merciful and Forgiving took pity on corrupt humanity and provided in the Quran the requisite remedies for all its moral and spiritual ills and maladies." See also 16:104.
The verse further by implication holds out a challenge to the disbelievers that if they really think that the Quran is the result of the Holy Prophet’s own effort, aided and helped in its production by a few other individuals, then let the whole world—men and jinn sit together and with their collective and concerted effort produce a book like the Quran, and it declares with all the emphasis at its command that if they ever made such an attempt, they would certainly fail in their object. See also 17:89.
c
6:4; 11:6; 67:14.
b
6:4; 11:6; 67:14.
2645
Commentary:
This verse gives another very effective argument to break and demolish the allegations of the Holy Prophet’s detractors. "Do these enemies of truth have the hardihood to say," the verse seems to argue, "that the Quran is but a jumble of old stories and fables which are dictated to him morning and evening? It certainly is not a collection of fables and stories but embodies great truths noble teachings and mighty prophecies which no human brain can devise. The disbelievers will live to see those prophecies being fulfilled, because the Quran has been revealed by the Great God Who knows the secrets of the heavens and the earth and because He being Merciful and Forgiving took pity on corrupt humanity and provided in the Quran the requisite remedies for all its moral and spiritual ills and maladies." See also 16:104.
The verse further by implication holds out a challenge to the disbelievers that if they really think that the Quran is the result of the Holy Prophet’s own effort, aided and helped in its production by a few other individuals, then let the whole world—men and jinn sit together and with their collective and concerted effort produce a book like the Quran, and it declares with all the emphasis at its command that if they ever made such an attempt, they would certainly fail in their object. See also 17:89.
a
6:4; 11:6; 67:14.
قُل لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰہُ ۚ وَمَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
c
11:124; 16:78; 35:39.
c
11:124; 16:78; 35:39.
2858
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
e
11:124; 16:78; 35:39.
وَرَبُّکَ یَعۡلَمُ مَا تُکِنُّ صُدُوۡرُہُمۡ وَمَا یُعۡلِنُوۡنَ
2:78; 11:6; 16:24; 36:77.
2:78; 11:6; 16:24; 36:77.
2:78; 11:6; 16:24; 36:77.
d
2:78; 11:6; 16:24; 36:77.
a
2:78; 11:6; 16:24; 36:77.
b
2:78; 11:6; 16:24; 36:77.
اِنَّ اللّٰہَ یَعۡلَمُ مَا یَدۡعُوۡنَ مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ ۚ وَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
Commentary:
The words, verily Allah knows…, contain a warning that God is not unaware of the blasphemous practices of idol worshippers and that He will punish them for having enthroned false gods in their hearts.
2968
Commentary:
The words, verily Allah knows…, contain a warning that God is not unaware of the blasphemous practices of idol worshippers and that He will punish them for having enthroned false gods in their hearts.
اُتۡلُ مَاۤ اُوۡحِیَ اِلَیۡکَ مِنَ الۡکِتٰبِ وَاَقِمِ الصَّلٰوۃَ ۖ اِنَّ الصَّلٰوۃَ تَنۡہٰی عَنِ الۡفَحۡشَآءِ وَالۡمُنۡکَرِ ۗ وَلَذِکۡرُ اللّٰہِ اَکۡبَرُ ۗ وَاللّٰہُ یَعۡلَمُ مَا تَصۡنَعُوۡنَ
18:28.
اُتْلُ (Utlu) 的意思是: 宣告; 宣传; 宣读; 背诵; 复述, 信奉 (Lane)。
这节经文讲了三件事: 宣传和宣读 «古兰经», 固守拜功和记念安拉。做这三件事的目的是人类从罪恶的束缚中解救出来以及帮助他们提高自己的道德和精神。对安拉活的、有生气的信仰, 是一切降示的宗教的基本原则, 因为这种信念能有力地阻止人类邪恶的倾向和行动。这就是 «古兰经» 反复讲述安拉的存在并谈及他伟大的力量、光荣和仁爱以及极大地强调以伊斯兰拜功的形式来记念安拉的理由。这种拜功, 如果能按照它必需的条件来完成的话, 必然会提高并达到思想和行动的纯洁性。
تَـلَا کے معنے پڑھنے اور تَـلَا عَلَیْہِ کے معنے سنانے کے ہوتے ہیں۔ اور چونکہ عربی میں بعض دفعہ صِلہ حذف کر دیا جاتا ہے۔ اس لئے اس کے دونوں معنے کیے جا سکتے ہیں۔ پڑھنا بھی اور سُنانا بھی۔
18:28.
Utlu means, proclaim; preach; read, recite, rehearse, follow (Lane).
Three things have been mentioned in this verse, viz. preaching and reading of the Qur’an, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually. A living faith in a Supreme Being is the basic principle of all revealed religions because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Qur’an reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance in the form of the Islamic Prayer, which, if performed with all its necessary' conditions, purity of mind and actions is the inevitable result.
18:28.
Important Words:
اتل (recite) is imperative from تلا. They say تلا الکتاب i.e. he read, rehearsed, recited the book; he followed it and did according to it. ھو یتلو فلانا means, he follows such a one in action; he imitates him. تلوت الابل means, I drove the camels together from their several quarters. اتل means, proclaim; preach, read, recite, rehearse; follow (Lane & Aqrab). See also 2:114.
ذکر (remembrance) is infinitive noun from ذکر (dhakara) which means, he remembered; he kept in mind. ذکر (dhikrun) means, remembrance; speaking of or mentioning; honour; eminence; good name; praise, etc. (Lane & Aqrab). See also 2:153, 201; 6:69 & 15:7.
Commentary:
Three things have been mentioned in this verse, viz. preaching and reading of the Quran, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually which is the supreme object of all Divine Books. A living faith in a Supreme Being to Whom man has to render an account of all his actions after his death in a new life is the basic principle of all revealed religions and their great aim is to create and inculcate such faith because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Quran reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance of which the Islamic Prayer constitutes the most complete form; and of which—if performed with all its necessary conditions—purity of mind and actions is the inevitable result. Observance of Prayer, however, demands the fulfilment of the following five conditions:
1. One should be regular in saying Prayers.
2. Prayers should be said punctually at their appointed hours and in accordance with the prescribed rules.
3. One should be humble in spirit and should not allow one’s thoughts to wander away while saying Prayer.
4. Prayers should be said in congregation.
5. One should exhort others also to be regular and punctual in saying Prayers.
ذکر الله may mean, (1) man’s glorification of God, or (2) God’s remembrance of man, i.e. His raising him to a place of honour and eminence and spreading his good reputation. The verse purports to say that if you remember God and glorify Him, He will bestow honour and renown upon you and will make you eminent and respected in the world. See also 23:10.
c
18:28.
977
اُتْلُ (Utlu) 的意思是: 宣告; 宣传; 宣读; 背诵; 复述, 信奉 (Lane)。
978
这节经文讲了三件事: 宣传和宣读 «古兰经», 固守拜功和记念安拉。做这三件事的目的是人类从罪恶的束缚中解救出来以及帮助他们提高自己的道德和精神。对安拉活的、有生气的信仰, 是一切降示的宗教的基本原则, 因为这种信念能有力地阻止人类邪恶的倾向和行动。这就是 «古兰经» 反复讲述安拉的存在并谈及他伟大的力量、光荣和仁爱以及极大地强调以伊斯兰拜功的形式来记念安拉的理由。这种拜功, 如果能按照它必需的条件来完成的话, 必然会提高并达到思想和行动的纯洁性。
1
تَـلَا کے معنے پڑھنے اور تَـلَا عَلَیْہِ کے معنے سنانے کے ہوتے ہیں۔ اور چونکہ عربی میں بعض دفعہ صِلہ حذف کر دیا جاتا ہے۔ اس لئے اس کے دونوں معنے کیے جا سکتے ہیں۔ پڑھنا بھی اور سُنانا بھی۔
b
18:28.
2970
Important Words:
اتل (recite) is imperative from تلا. They say تلا الکتاب i.e. he read, rehearsed, recited the book; he followed it and did according to it. ھو یتلو فلانا means, he follows such a one in action; he imitates him. تلوت الابل means, I drove the camels together from their several quarters. اتل means, proclaim; preach, read, recite, rehearse; follow (Lane & Aqrab). See also 2:114.
ذکر (remembrance) is infinitive noun from ذکر (dhakara) which means, he remembered; he kept in mind. ذکر (dhikrun) means, remembrance; speaking of or mentioning; honour; eminence; good name; praise, etc. (Lane & Aqrab). See also 2:153, 201; 6:69 & 15:7.
Commentary:
Three things have been mentioned in this verse, viz. preaching and reading of the Quran, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually which is the supreme object of all Divine Books. A living faith in a Supreme Being to Whom man has to render an account of all his actions after his death in a new life is the basic principle of all revealed religions and their great aim is to create and inculcate such faith because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Quran reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance of which the Islamic Prayer constitutes the most complete form; and of which—if performed with all its necessary conditions—purity of mind and actions is the inevitable result. Observance of Prayer, however, demands the fulfilment of the following five conditions:
1. One should be regular in saying Prayers.
2. Prayers should be said punctually at their appointed hours and in accordance with the prescribed rules.
3. One should be humble in spirit and should not allow one’s thoughts to wander away while saying Prayer.
4. Prayers should be said in congregation.
5. One should exhort others also to be regular and punctual in saying Prayers.
ذکر الله may mean, (1) man’s glorification of God, or (2) God’s remembrance of man, i.e. His raising him to a place of honour and eminence and spreading his good reputation. The verse purports to say that if you remember God and glorify Him, He will bestow honour and renown upon you and will make you eminent and respected in the world. See also 23:10.
c
18:28.
2256
Utlu means, proclaim; preach; read, recite, rehearse, follow (Lane).
2256A
Three things have been mentioned in this verse, viz. preaching and reading of the Qur’an, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually. A living faith in a Supreme Being is the basic principle of all revealed religions because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Qur’an reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance in the form of the Islamic Prayer, which, if performed with all its necessary' conditions, purity of mind and actions is the inevitable result.
۞ قَدۡ یَعۡلَمُ اللّٰہُ الۡمُعَوِّقِیۡنَ مِنۡکُمۡ وَالۡقَآئِلِیۡنَ لِاِخۡوٰنِہِمۡ ہَلُمَّ اِلَیۡنَا ۖ وَلَا یَاۡتُوۡنَ الۡبَاۡسَ اِلَّا قَلِیۡلًا
یہاں قلیل کا لفظ ہے۔ لیکن ہم پہلے بتا چکے ہیں کہ قلیل کا لفظ عربی میں بالکل نفی کے لئے آتا ہے۔
Commentary:
The expression "they come not to the fight but a little," may mean, (a) very few of them take the field on the side of the Muslims; (b) they withdraw after having gone a short distance towards the field of battle, i.e. they take little or no part in the fighting.
4
یہاں قلیل کا لفظ ہے۔ لیکن ہم پہلے بتا چکے ہیں کہ قلیل کا لفظ عربی میں بالکل نفی کے لئے آتا ہے۔
3087
Commentary:
The expression "they come not to the fight but a little," may mean, (a) very few of them take the field on the side of the Muslims; (b) they withdraw after having gone a short distance towards the field of battle, i.e. they take little or no part in the fighting.
۞ تُرۡجِیۡ مَنۡ تَشَآءُ مِنۡہُنَّ وَتُـٔۡوِیۡۤ اِلَیۡکَ مَنۡ تَشَآءُ ۖ وَمَنِ ابۡتَغَیۡتَ مِمَّنۡ عَزَلۡتَ فَلَا جُنَاحَ عَلَیۡکَ ۚ ذٰلِکَ اَدۡنٰۤی اَنۡ تَقَرَّ اَعۡیُنُہُنَّ وَلَا یَحۡزَنَّ وَیَرۡضَیۡنَ بِمَاۤ اٰتَیۡتَہُنَّ کُلُّہُنَّ ۚ وَاللّٰہُ یَعۡلَمُ مَا فِیۡ قُلُوۡبِکُمۡ ۚ وَکَانَ اللّٰہُ عَلِیۡمًا حَلِیۡمًا
一方面, 穆圣的妻子们可以在他的伴侣与生活及财产上的物质享受之间进行随意选择 (33:29-30), 而另一方面, 穆圣也可以留住或离开他的任何一个妻子。他的所有妻子们马上表明了她们的选择。她们决定与他共命运。而就穆圣方面, 则同样地显得十分体贴。他表示了把她们全都留住的打算。穆圣的这一决定使得她们非常高兴。这就是: “都满意于你所给予她们的” 这句话的含意。
اس آیت اور پہلی آیت میں یہ فرق ہے کہ سورہ ٔاحزاب کی آیت۲۹ میں تو یہ کہا گیا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی فراخی دین کی فراخی پر مقدم ہو تو تم کہہ دو۔ میں تم کو دنیا کی فراخی دے کر رخصت کر دوں گا۔ مگر اس آیت میں یہ کہا گیا ہے کہ عورتوں نے تو فیصلہ دے دیا کہ وہ چپ رہیں اور اس طرح انہوں نے عملًا کہہ دیا کہ ہم دین پر راضی ہیں دنیا پر نہیں۔ لیکن میاں بیوی کے تعلقات کا ایک پہلو اور بھی ہوتا ہے یعنی عورت خواہ سمجھتی ہو کہ میں دین دار ہوں مگر مرد بعض باتیں اس میں ایسی دیکھتا ہے جن سے وہ اسے دنیا دار سمجھتا ہے۔ پس اس کو بھی حق ہونا چاہیے کہ اگر وہ سمجھے کہ اصل میں وہ دنی
یعنی بیویاں رسول کریم صلی اللہ علیہ وسلم کے حسن اخلاق سے واقف تھیں جب معاملہ خداتعالیٰ نے آپ پر چھوڑا تو وہ خوش ہو گئیں کہ اب جو کچھ ہوگا ٹھیک ہوگا
قرآن کریم میں بہت جگہ ’’دیا ہے‘‘ ’’دے گا‘‘ کے معنوں میں استعمال ہوا ہے اور مطلب یہ ہے کہ آئندہ جو سلوک بھی تو اُن سے کرے گا اس حکم کے ماتحت وہ اس پر خوش ہو جائیں گی اور سمجھ لیں گی کہ تو محبت اور انصاف کا سلوک کر رہا ہے۔
Whereas, on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.
Important Words:
ترجی (thou mayest defer) is derived from رجأ. They say أرجأ الامر i.e. he postponed, put off, deferred or delayed an affair. The Quranic expression, مرجون لامر الله (9:107) means, those about whom decision has been deferred for the decree of Allah (Lane & Aqrab).
Commentary:
Whereas on the one hand the wives of the Holy Prophet were given the option to choose between his company and the material comforts of life and worldly goods (33:29-30), on the other the Holy Prophet was also given the same choice to retain, or part with, any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with the Holy Prophet. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: That they may all be pleased with that which thou hast given them.
The present and the previous verse contain permissive regulations for the Holy Prophet, but the Prophet did not take advantage of any one of them, nor did he put aside or divorce any of his wives.
1036
一方面, 穆圣的妻子们可以在他的伴侣与生活及财产上的物质享受之间进行随意选择 (33:29-30), 而另一方面, 穆圣也可以留住或离开他的任何一个妻子。他的所有妻子们马上表明了她们的选择。她们决定与他共命运。而就穆圣方面, 则同样地显得十分体贴。他表示了把她们全都留住的打算。穆圣的这一决定使得她们非常高兴。这就是: “都满意于你所给予她们的” 这句话的含意。
1
اس آیت اور پہلی آیت میں یہ فرق ہے کہ سورہ ٔاحزاب کی آیت۲۹ میں تو یہ کہا گیا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی فراخی دین کی فراخی پر مقدم ہو تو تم کہہ دو۔ میں تم کو دنیا کی فراخی دے کر رخصت کر دوں گا۔ مگر اس آیت میں یہ کہا گیا ہے کہ عورتوں نے تو فیصلہ دے دیا کہ وہ چپ رہیں اور اس طرح انہوں نے عملًا کہہ دیا کہ ہم دین پر راضی ہیں دنیا پر نہیں۔ لیکن میاں بیوی کے تعلقات کا ایک پہلو اور بھی ہوتا ہے یعنی عورت خواہ سمجھتی ہو کہ میں دین دار ہوں مگر مرد بعض باتیں اس میں ایسی دیکھتا ہے جن سے وہ اسے دنیا دار سمجھتا ہے۔ پس اس کو بھی حق ہونا چاہیے کہ اگر وہ سمجھے کہ اصل میں وہ دنی
2
یعنی بیویاں رسول کریم صلی اللہ علیہ وسلم کے حسن اخلاق سے واقف تھیں جب معاملہ خداتعالیٰ نے آپ پر چھوڑا تو وہ خوش ہو گئیں کہ اب جو کچھ ہوگا ٹھیک ہوگا
قرآن کریم میں بہت جگہ ’’دیا ہے‘‘ ’’دے گا‘‘ کے معنوں میں استعمال ہوا ہے اور مطلب یہ ہے کہ آئندہ جو سلوک بھی تو اُن سے کرے گا اس حکم کے ماتحت وہ اس پر خوش ہو جائیں گی اور سمجھ لیں گی کہ تو محبت اور انصاف کا سلوک کر رہا ہے۔
3112
Important Words:
ترجی (thou mayest defer) is derived from رجأ. They say أرجأ الامر i.e. he postponed, put off, deferred or delayed an affair. The Quranic expression, مرجون لامر الله (9:107) means, those about whom decision has been deferred for the decree of Allah (Lane & Aqrab).
Commentary:
Whereas on the one hand the wives of the Holy Prophet were given the option to choose between his company and the material comforts of life and worldly goods (33:29-30), on the other the Holy Prophet was also given the same choice to retain, or part with, any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with the Holy Prophet. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: That they may all be pleased with that which thou hast given them.
The present and the previous verse contain permissive regulations for the Holy Prophet, but the Prophet did not take advantage of any one of them, nor did he put aside or divorce any of his wives.
2363
Whereas, on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.
یَعۡلَمُ مَا یَلِجُ فِی الۡاَرۡضِ وَمَا یَخۡرُجُ مِنۡہَا وَمَا یَنۡزِلُ مِنَ السَّمَآءِ وَمَا یَعۡرُجُ فِیۡہَا ۚ وَہُوَ الرَّحِیۡمُ الۡغَفُوۡرُ
57:5.
یعنی زمین کے اندر رہنے والے جانوروں اور اس سے نکلنے والے جانوروں سب کو جانتا ہے اسی طرح تنزل کرنے والی قوموں کو بھی جانتا ہے جو اوپر سے نیچے گر رہی ہوتی ہیں اور ترقی کرنے والی قوموں کو بھی جانتا ہے جو گویا زمین سے آسمان کی طرف جا رہی ہوتی ہیں۔
57:5.
The words, 'His is all praise in the Hereafter' refer to the time when Islam again will become triumphant after its temporary decline. The allusion in this verse is to the subject dealt with in 32:6. It signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words, 'whatever goes into the earth and whatever comes forth from it,' may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences. The verse may also be taken as signifying that God is aware of every phenomenon and every event, including the rise and fall of nations.
57:5.
Commentary:
This verse consists of four clauses. The first clause, "whatever goes into the earth" corresponds to the third clause, viz. "whatever descends from the heaven;" and the second clause, "and whatever comes forth from it," corresponds to the fourth clause, "whatever ascends into it." The allusion in this verse is to the subject dealt with in 32:6. The verse signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He Who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words "whatever comes forth from it, and whatever descends from the heaven" may refer to the Word of God which is cast away by the people and is corrupted by them and then is taken up to heaven so that it may descend on earth in a purified state.
The words, "whatever goes into the earth and whatever comes forth from it," may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences.
The verse may also signify that God is aware of every phenomenon and every event, including the rise and fall of nations and peoples.
b
57:5.
3
یعنی زمین کے اندر رہنے والے جانوروں اور اس سے نکلنے والے جانوروں سب کو جانتا ہے اسی طرح تنزل کرنے والی قوموں کو بھی جانتا ہے جو اوپر سے نیچے گر رہی ہوتی ہیں اور ترقی کرنے والی قوموں کو بھی جانتا ہے جو گویا زمین سے آسمان کی طرف جا رہی ہوتی ہیں۔
b
57:5.
3132
Commentary:
This verse consists of four clauses. The first clause, "whatever goes into the earth" corresponds to the third clause, viz. "whatever descends from the heaven;" and the second clause, "and whatever comes forth from it," corresponds to the fourth clause, "whatever ascends into it." The allusion in this verse is to the subject dealt with in 32:6. The verse signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He Who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words "whatever comes forth from it, and whatever descends from the heaven" may refer to the Word of God which is cast away by the people and is corrupted by them and then is taken up to heaven so that it may descend on earth in a purified state.
The words, "whatever goes into the earth and whatever comes forth from it," may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences.
The verse may also signify that God is aware of every phenomenon and every event, including the rise and fall of nations and peoples.
b
57:5.
2376
The words, 'His is all praise in the Hereafter' refer to the time when Islam again will become triumphant after its temporary decline. The allusion in this verse is to the subject dealt with in 32:6. It signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words, 'whatever goes into the earth and whatever comes forth from it,' may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences. The verse may also be taken as signifying that God is aware of every phenomenon and every event, including the rise and fall of nations.
اِلَّا مَا شَآءَ اللّٰہُ ۚ اِنَّہٗ یَعۡلَمُ الۡجَہۡرَ وَمَا یَخۡفٰی
اس سے پتہ لگتا ہے کہ صداقت سے دور اللہ تعالیٰ نہیں کرتا‘ بلکہ انسان آپ ہوتا ہے۔ اسی لئے فرماتا ہے کہ ہمارا کام تو یہ ہے کہ ہم قرآن مسلمانوں کو سکھائیں گے۔ لیکن اگر مسلمانوں میں سے بعض بدبخت اسے بھلانا چاہیں۔ تو چونکہ خداتعالیٰ ان کے ظاہر و باطن کو جانتا ہے۔ وہ ان کے ارادہ میں روک نہیں بنے گا اور کہے گا کہ جب یہ آپ تباہ ہونا چاہتے ہیں تو ہونے دو۔
2:34; 20:8; 21:111; 24:30.
Commentary:
The expression "as God wills", pertains only to matters of ordinary everyday life.
The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.
a
2:34; 20:8; 21:111; 24:30.
1670
“安拉想叫你忘记” 一语仅指日常生活事务。
3
اس سے پتہ لگتا ہے کہ صداقت سے دور اللہ تعالیٰ نہیں کرتا‘ بلکہ انسان آپ ہوتا ہے۔ اسی لئے فرماتا ہے کہ ہمارا کام تو یہ ہے کہ ہم قرآن مسلمانوں کو سکھائیں گے۔ لیکن اگر مسلمانوں میں سے بعض بدبخت اسے بھلانا چاہیں۔ تو چونکہ خداتعالیٰ ان کے ظاہر و باطن کو جانتا ہے۔ وہ ان کے ارادہ میں روک نہیں بنے گا اور کہے گا کہ جب یہ آپ تباہ ہونا چاہتے ہیں تو ہونے دو۔
a
2:34; 20:8; 21:111; 24:30.
4686
Commentary:
The expression "as God wills", pertains only to matters of ordinary everyday life.
The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.
a
2:34; 20:8; 21:111; 24:30.
3324
The expression, 'as what Allah wills,' pertains only to matters of everyday life.
قَالُوۡا رَبُّنَا یَعۡلَمُ اِنَّاۤ اِلَیۡکُمۡ لَمُرۡسَلُوۡنَ
یَعۡلَمُ خَآئِنَۃَ الۡاَعۡیُنِ وَمَا تُخۡفِی الصُّدُوۡرُ
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
27:75; 28:70.
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
g
27:75; 28:70.
1159
发怒、轻视或贪欲的眼色。
2
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
b
27:75; 28:70.
3509
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
e
27:75; 28:70.
2600A
Look of anger, contempt or lust.
وَمَا کُنۡتُمۡ تَسۡتَتِرُوۡنَ اَنۡ یَّشۡہَدَ عَلَیۡکُمۡ سَمۡعُکُمۡ وَلَاۤ اَبۡصٰرُکُمۡ وَلَا جُلُوۡدُکُمۡ وَلٰکِنۡ ظَنَنۡتُمۡ اَنَّ اللّٰہَ لَا یَعۡلَمُ کَثِیۡرًا مِّمَّا تَعۡمَلُوۡنَ
یعنی اور کوئی شخص ہمارے خلاف گواہی دینے والا نہیں۔ پس اسی کی وجہ سے چوری چھپے گناہ کرنے پر تم دلیری کرتے تھے۔
Important Words:
تستترون (you fear) is derived from ستر. They say ستر الشیء i.e. he covered the thing. The Arabs say ھو لا یستتر من الله بستر i.e. he does not fear God. الستر means, cover, veil, curtain; shame, protection, fear. They say ماله ستر و لاحجر i.e. he has neither shame nor sense (Aqrab).
Commentary:
Besides the interpretation of the verse given in the text, it may also mean that the limbs of the sinners will say to them that not only did they not hide their evil deeds from them but they actually used them in committing sinful acts.
1
یعنی اور کوئی شخص ہمارے خلاف گواہی دینے والا نہیں۔ پس اسی کی وجہ سے چوری چھپے گناہ کرنے پر تم دلیری کرتے تھے۔
3574
Important Words:
تستترون (you fear) is derived from ستر. They say ستر الشیء i.e. he covered the thing. The Arabs say ھو لا یستتر من الله بستر i.e. he does not fear God. الستر means, cover, veil, curtain; shame, protection, fear. They say ماله ستر و لاحجر i.e. he has neither shame nor sense (Aqrab).
Commentary:
Besides the interpretation of the verse given in the text, it may also mean that the limbs of the sinners will say to them that not only did they not hide their evil deeds from them but they actually used them in committing sinful acts.
فَاعۡلَمۡ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا اللّٰہُ وَاسۡتَغۡفِرۡ لِذَنۡۢبِکَ وَلِلۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ ۗ وَاللّٰہُ یَعۡلَمُ مُتَقَلَّبَکُمۡ وَمَثۡوٰٮکُمۡ
دیکھئے نوٹ سورۃ فتح آیت۳۔ نیز دیکھئے تفسیر کبیر جلد دہم صفحہ ۴۸۳ تا ۴۹۵ تفسیر سورۃ نصر۔
See {2612} and {2765}.
The words, Mutaqallabakum and Mathwakum, may mean, 'When you move about transacting your affairs and when you take rest, or the former word may apply to this world and the latter to the next.'
Commentary:
For the meaning and significance of the expression استغفر لذنبک see a detailed note on 40:56 & 48:3. The words متقلبکم و مثواکمmay mean, when you move about transacting your affairs and when you take rest, or متقلبکم may apply to this world and مثواکمto the next.
1
دیکھئے نوٹ سورۃ فتح آیت۳۔ نیز دیکھئے تفسیر کبیر جلد دہم صفحہ ۴۸۳ تا ۴۹۵ تفسیر سورۃ نصر۔
3804
Commentary:
For the meaning and significance of the expression استغفر لذنبک see a detailed note on 40:56 & 48:3. The words متقلبکم و مثواکمmay mean, when you move about transacting your affairs and when you take rest, or متقلبکم may apply to this world and مثواکمto the next.
2752
See {2612} and {2765}.
2753
The words, Mutaqallabakum and Mathwakum, may mean, 'When you move about transacting your affairs and when you take rest, or the former word may apply to this world and the latter to the next.'
ذٰلِکَ بِاَنَّہُمۡ قَالُوۡا لِلَّذِیۡنَ کَرِہُوۡا مَا نَزَّلَ اللّٰہُ سَنُطِیۡعُکُمۡ فِیۡ بَعۡضِ الۡاَمۡرِ ۖ وَاللّٰہُ یَعۡلَمُ اِسۡرَارَہُمۡ
مطلب یہ کہ اسلام کے مقابلہ میں ہم ایک حد تک تمہارا ساتھ دیں گے۔ ہاں پھنس ہی گئے تو مجبوری ہے۔
The Hypocrites of Medina would not side with disbelievers openly and unreservedly. A hypocrite is too wily a person to burn his boats. He faces both ways.
Commentary:
The reference in the words, "those who hate what Allah has revealed," is to disbelievers who never liked that any good should be sent down to the Faithful from their Lord (2:106). The hypocrites would not side with disbelievers openly and unreservedly. A hypocrite is too wily a person to burn his boats. He faces both ways. But, says the verse, God would expose their double-facedness. This is the significance of the words "Allah knows their secrets."
3
مطلب یہ کہ اسلام کے مقابلہ میں ہم ایک حد تک تمہارا ساتھ دیں گے۔ ہاں پھنس ہی گئے تو مجبوری ہے۔
3809
Commentary:
The reference in the words, "those who hate what Allah has revealed," is to disbelievers who never liked that any good should be sent down to the Faithful from their Lord (2:106). The hypocrites would not side with disbelievers openly and unreservedly. A hypocrite is too wily a person to burn his boats. He faces both ways. But, says the verse, God would expose their double-facedness. This is the significance of the words "Allah knows their secrets."
2755
The Hypocrites of Medina would not side with disbelievers openly and unreservedly. A hypocrite is too wily a person to burn his boats. He faces both ways.
وَلَوۡ نَشَآءُ لَاَرَیۡنٰکَہُمۡ فَلَعَرَفۡتَہُمۡ بِسِیۡمٰہُمۡ ۚ وَلَتَعۡرِفَنَّہُمۡ فِیۡ لَحۡنِ الۡقَوۡلِ ۚ وَاللّٰہُ یَعۡلَمُ اَعۡمٰلَکُمۡ
伪君子从来不说直话。他说话总是模棱两可, 具多义性, 因此对甲是这个意思, 对乙又是另一个意思。正因为伪君子的这种不正言谈, 2:105节经文中才提到了这点。
A hypocrite never talks straight. He always indulges in ambiguous and equivocal speech in order that it should convey one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
Important Words:
لحن (tone) is inf. noun from لحن (Lahana). They say لحن له i.e. he said to him something which he (the latter) understood but which was unintelligible to others; he intimated to him something which he alone understood; he spoke obliquely or ambiguously. لحن means, the meaning of speech; its intended sense or import; its intent (it is direct and also indirect); an oblique or ambiguous mode of speech; an inclining of speech to obliqueness, or ambiguity, and equivocal allusion (Lane & Aqrab).
Commentary:
A hypocrite faces both ways. He never talks straight and always indulges in ambiguous and equivocal speech so that it conveys one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
1261
伪君子从来不说直话。他说话总是模棱两可, 具多义性, 因此对甲是这个意思, 对乙又是另一个意思。正因为伪君子的这种不正言谈, 2:105节经文中才提到了这点。
3811
Important Words:
لحن (tone) is inf. noun from لحن (Lahana). They say لحن له i.e. he said to him something which he (the latter) understood but which was unintelligible to others; he intimated to him something which he alone understood; he spoke obliquely or ambiguously. لحن means, the meaning of speech; its intended sense or import; its intent (it is direct and also indirect); an oblique or ambiguous mode of speech; an inclining of speech to obliqueness, or ambiguity, and equivocal allusion (Lane & Aqrab).
Commentary:
A hypocrite faces both ways. He never talks straight and always indulges in ambiguous and equivocal speech so that it conveys one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
2756
A hypocrite never talks straight. He always indulges in ambiguous and equivocal speech in order that it should convey one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
قُلۡ اَتُعَلِّمُوۡنَ اللّٰہَ بِدِیۡنِکُمۡ وَاللّٰہُ یَعۡلَمُ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۚ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
20:8; 22:71; 27:66.
20:8; 22:71; 27:66.
b
20:8; 22:71; 27:66.
a
10:19.
b
20:8; 22:71; 27:66.
b
20:8; 22:71; 27:66.