یَکۡفُرُوۡنَ
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "یَکۡفُرُوۡنَ".
وَاِذۡ قُلۡتُمۡ یٰمُوۡسٰی لَنۡ نَّصۡبِرَ عَلٰی طَعَامٍ وّٰحِدٍ فَادۡعُ لَنَا رَبَّکَ یُخۡرِجۡ لَنَا مِمَّا تُنۡۢبِتُ الۡاَرۡضُ مِنۡۢ بَقۡلِہَا وَقِثَّآئِہَا وَفُوۡمِہَا وَعَدَسِہَا وَبَصَلِہَا ۖ قَالَ اَتَسۡتَبۡدِلُوۡنَ الَّذِیۡ ہُوَ اَدۡنٰی بِالَّذِیۡ ہُوَ خَیۡرٌ ۚ اِہۡبِطُوۡا مِصۡرًا فَاِنَّ لَکُمۡ مَّا سَاَلۡتُمۡ ۗ وَضُرِبَتۡ عَلَیۡہِمُ الذِّلَّۃُ وَالۡمَسۡکَنَۃُ وَبَآءُوۡ بِغَضَبٍ مِّنَ اللّٰہِ ۗ ذٰلِکَ بِاَنَّہُمۡ کَانُوۡا یَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَیَقۡتُلُوۡنَ النَّبِیّٖنَ بِغَیۡرِ الۡحَقِّ ۗ ذٰلِکَ بِمَا عَصَوۡا وَّکَانُوۡا یَعۡتَدُوۡنَ
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
قَتْل (Qatl) 这词除了它的主要意义为实际杀死之外, 还有企图或打算杀死; 拷打; 诅咒; 与之无关以及抵销事物的坏影响; 而词语 يَقْتُلُوْنَ النَّبِيّٖنَ (yaqtulunan-Nabiyyin) 并不含意为古以色列人实际上杀害了那些先知, 因为直到穆撒那时期, 并不知道有先知曾被他们杀害。事实上, 穆撒是第一位先知被送往作为民族的古以色列人那里去的。这些话只有他和他的兄弟哈融 (哈伦) 用得上, 但很明显他们没有被古以色列人杀死, 尽管他们有时候曾一心想把他们俩兄弟杀死 («出埃及记»17:4)。因此 قَتْل (Qatl) 这词在本节经文中不能解释为 “真正杀死”。它只能含意为他们极端反对先知, 如果他们能够的话, 他们想把他们俩兄弟杀死。请参考3:22和40:29。
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
Having lived for a long time in bondage and in a state of dependence, the Israelites had become cowardly and indolent. So God intended them to stay in the desert for some time and to live on game and wild herbs in order that they might shed their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or, having understood it, failed to appreciate it and foolishly insisted upon living in a town. God wanted to prepare them for rule over the Promised Land but those unfortunate people hungered after husbandry. So they were told to go down to a town where they would get the desired things.
The word Qatl besides its primary sense of actual killing means, to attempt or intend to kill; to beat; to curse; to have nothing to do with, and to neutralise the blighting influence of a thing; and the expression Yaqtulunan- Nabiyyin does not signify that the Israelites actually slew the Prophets, because, up to the time of Moses no Prophet is known to have been slain by them. As a matter of fact, Moses was the first Prophet who was sent to the Israelites as a nation. He and his brother, Aaron, are the only persons to whom these words can be applied, but obviously they were not killed by the Israelites, although they were sometimes bent upon killing them (Exod. 17: 4). Hence, the word Qatl in the verse cannot possibly mean "actual killing." It only means that they severely opposed the Prophets and would have killed them if they could. See also 3:22 & 40:29.
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
Important Words:
فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).
مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).
یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)
Commentary:
In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.
God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.
The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.
The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).
The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.
It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
57
قَتْل (Qatl) 这词除了它的主要意义为实际杀死之外, 还有企图或打算杀死; 拷打; 诅咒; 与之无关以及抵销事物的坏影响; 而词语 يَقْتُلُوْنَ النَّبِيّٖنَ (yaqtulunan-Nabiyyin) 并不含意为古以色列人实际上杀害了那些先知, 因为直到穆撒那时期, 并不知道有先知曾被他们杀害。事实上, 穆撒是第一位先知被送往作为民族的古以色列人那里去的。这些话只有他和他的兄弟哈融 (哈伦) 用得上, 但很明显他们没有被古以色列人杀死, 尽管他们有时候曾一心想把他们俩兄弟杀死 («出埃及记»17:4)。因此 قَتْل (Qatl) 这词在本节经文中不能解释为 “真正杀死”。它只能含意为他们极端反对先知, 如果他们能够的话, 他们想把他们俩兄弟杀死。请参考3:22和40:29。
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
68
Important Words:
فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).
مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).
یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)
Commentary:
In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.
God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.
The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.
The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).
The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.
It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
102
Having lived for a long time in bondage and in a state of dependence, the Israelites had become cowardly and indolent. So God intended them to stay in the desert for some time and to live on game and wild herbs in order that they might shed their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or, having understood it, failed to appreciate it and foolishly insisted upon living in a town. God wanted to prepare them for rule over the Promised Land but those unfortunate people hungered after husbandry. So they were told to go down to a town where they would get the desired things.
103
The word Qatl besides its primary sense of actual killing means, to attempt or intend to kill; to beat; to curse; to have nothing to do with, and to neutralise the blighting influence of a thing; and the expression Yaqtulunan- Nabiyyin does not signify that the Israelites actually slew the Prophets, because, up to the time of Moses no Prophet is known to have been slain by them. As a matter of fact, Moses was the first Prophet who was sent to the Israelites as a nation. He and his brother, Aaron, are the only persons to whom these words can be applied, but obviously they were not killed by the Israelites, although they were sometimes bent upon killing them (Exod. 17: 4). Hence, the word Qatl in the verse cannot possibly mean "actual killing." It only means that they severely opposed the Prophets and would have killed them if they could. See also 3:22 & 40:29.
ضُرِبَتۡ عَلَیۡہِمُ الذِّلَّۃُ اَیۡنَ مَا ثُقِفُوۡۤا اِلَّا بِحَبۡلٍ مِّنَ اللّٰہِ وَحَبۡلٍ مِّنَ النَّاسِ وَبَآءُوۡ بِغَضَبٍ مِّنَ اللّٰہِ وَضُرِبَتۡ عَلَیۡہِمُ الۡمَسۡکَنَۃُ ۚ ذٰلِکَ بِاَنَّہُمۡ کَانُوۡا یَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَیَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ ۚ ذٰلِکَ بِمَا عَصَوۡا وَّکَانُوۡا یَعۡتَدُوۡنَ
2:62, 91; 5:61; 7:168.
2:62, 92; 3:22.
这节经文包含一个有关犹太人的重要的、意义深远的预言, 即他们永远注定要蒙受耻辱、贬抑和屈从于他人。犹太民族的历史从穆圣时代直到目前都雄辩地证明了这个令人敬畏的预言的真实性。在所有国家、所有时代, 当今开明和宽容的时代也不例外,--------犹太人一直是残酷迫害的牺牲者, 并且一直蒙受各种各样的耻辱。以色列国家的建立只不过是犹太民族生活中的暂时阶段。
قرآن کریم میں یَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ کے الفاظ ہیں۔ اور بنی اسرائیل نے سب نبیوں کو قتل نہیں کیا مگر چونکہ قتل کا لفظ کوششِ قتل کے لئے بھی آتا ہے ہم نے واقعات کے مطابق قتل کرنے کی جگہ قتل کرنے کی کوشش ترجمہ کیا ہے۔
2:62, 91; 5:61; 7:168.
2:62, 92; 3:22.
The verse contains an important and far-reaching prophecy regarding the Jews, viz. that they are for ever doomed to disgrace and humiliation and to live in subjection to others. The history of the Jewish people from the time of the Holy Prophet up to the present day bears eloquent testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not excepted, the Jews have been the victim of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. The establishment of the State of Israel is but a temporary phase in the life of Jewry.
2:62, 67; 5:61; 7:168.
2:62, 92; 3:22.
Important Words:
حبل (protection). See 3:104.
المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).
Commentary:
This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.
The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.
The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.
The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.
The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet.
e
2:62, 91; 5:61; 7:168.
f
2:62, 92; 3:22.
272
这节经文包含一个有关犹太人的重要的、意义深远的预言, 即他们永远注定要蒙受耻辱、贬抑和屈从于他人。犹太民族的历史从穆圣时代直到目前都雄辩地证明了这个令人敬畏的预言的真实性。在所有国家、所有时代, 当今开明和宽容的时代也不例外,--------犹太人一直是残酷迫害的牺牲者, 并且一直蒙受各种各样的耻辱。以色列国家的建立只不过是犹太民族生活中的暂时阶段。
1
قرآن کریم میں یَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ کے الفاظ ہیں۔ اور بنی اسرائیل نے سب نبیوں کو قتل نہیں کیا مگر چونکہ قتل کا لفظ کوششِ قتل کے لئے بھی آتا ہے ہم نے واقعات کے مطابق قتل کرنے کی جگہ قتل کرنے کی کوشش ترجمہ کیا ہے۔
b
2:62, 67; 5:61; 7:168.
c
2:62, 92; 3:22.
398
Important Words:
حبل (protection). See 3:104.
المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).
Commentary:
This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.
The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.
The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.
The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.
The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet.
b
2:62, 91; 5:61; 7:168.
c
2:62, 92; 3:22.
458
The verse contains an important and far-reaching prophecy regarding the Jews, viz. that they are for ever doomed to disgrace and humiliation and to live in subjection to others. The history of the Jewish people from the time of the Holy Prophet up to the present day bears eloquent testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not excepted, the Jews have been the victim of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. The establishment of the State of Israel is but a temporary phase in the life of Jewry.
اِنَّ الَّذِیۡنَ یَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَیَقۡتُلُوۡنَ النَّبِیّٖنَ بِغَیۡرِ حَقٍّ وَّیَقۡتُلُوۡنَ الَّذِیۡنَ یَاۡمُرُوۡنَ بِالۡقِسۡطِ مِنَ النَّاسِ فَبَشِّرۡہُمۡ بِعَذَابٍ اَلِیۡمٍ
عربی میں فَاء ہے جس کے معنے ’’پس‘‘ کے ہیں۔ اردو میں اس کے بغیر فقرہ مکمل ہو جاتا ہے۔ اس لئے ہم نے ’’پس‘‘ کا لفظ اڑا دیا ہے۔
See 2:62.
No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their Faith. The history of Religion provides a standing testimony to this fact.
See 2:62.
Important Words:
یقتلون (seek to kill). See 2:62.
بشرھم (announce to them). See 2:26.
Commentary:
Disbelievers are here warned that if they do not accept the Signs of God and persist in rejecting and fighting His Messengers and are not prepared to accept the arbitrament of divine revelation and of reason, they cannot escape Divine punishment. No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their faith. The history of religion provides a standing testimony to this fact; and the Holy Prophet of Islam—the Greatest of all Prophets—was not going to be an exception.
The expression فبشرھم بعذاب الیم translated as "announce to them a painful punishment" literally means, "give them the glad tidings of a painful punishment". The word بشر (give glad tidings) has been used with a twofold purpose; (1) to signify that the promised punishment is extraordinarily great, the word بشارة literally meaning a news that changes the colour of the skin of the listener; (2) to point to the fact that the disbelievers have been deprived of a great blessing. They were invited to God’s favour which was truly glad tidings but, having rejected it, they incurred His wrath and brought punishment on their heads.
c
2:62.
232
不管安拉的先知面临什么情况, 他的使命都不会失败。任何迫害或杀害先知的企图都不能阻止宗教信仰的发展。伊斯兰教的历史证明了这个事实。
1
عربی میں فَاء ہے جس کے معنے ’’پس‘‘ کے ہیں۔ اردو میں اس کے بغیر فقرہ مکمل ہو جاتا ہے۔ اس لئے ہم نے ’’پس‘‘ کا لفظ اڑا دیا ہے۔
a
See 2:62.
313
Important Words:
یقتلون (seek to kill). See 2:62.
بشرھم (announce to them). See 2:26.
Commentary:
Disbelievers are here warned that if they do not accept the Signs of God and persist in rejecting and fighting His Messengers and are not prepared to accept the arbitrament of divine revelation and of reason, they cannot escape Divine punishment. No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their faith. The history of religion provides a standing testimony to this fact; and the Holy Prophet of Islam—the Greatest of all Prophets—was not going to be an exception.
The expression فبشرھم بعذاب الیم translated as "announce to them a painful punishment" literally means, "give them the glad tidings of a painful punishment". The word بشر (give glad tidings) has been used with a twofold purpose; (1) to signify that the promised punishment is extraordinarily great, the word بشارة literally meaning a news that changes the colour of the skin of the listener; (2) to point to the fact that the disbelievers have been deprived of a great blessing. They were invited to God’s favour which was truly glad tidings but, having rejected it, they incurred His wrath and brought punishment on their heads.
c
See 2:62.
387
No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their Faith. The history of Religion provides a standing testimony to this fact.
اِنَّ الَّذِیۡنَ یَکۡفُرُوۡنَ بِاللّٰہِ وَرُسُلِہٖ وَیُرِیۡدُوۡنَ اَنۡ یُّفَرِّقُوۡا بَیۡنَ اللّٰہِ وَرُسُلِہٖ وَیَقُوۡلُوۡنَ نُؤۡمِنُ بِبَعۡضٍ وَّنَکۡفُرُ بِبَعۡضٍ وَّیُرِیۡدُوۡنَ اَنۡ یَّتَّخِذُوۡا بَیۡنَ ذٰلِکَ سَبِیۡلًا
4:137.
The verse means that they accept God and reject His Prophets; or accept some Prophets and reject others; or accept some claims of a Prophet and reject other claims. True faith lies in total submission, accepting God and all His Messengers with all their claims. No middle course is permissible.
4:137.
Commentary:
This verse provides clear proof of the fact that belief in all the Messengers of God is essential. The expression رسله (His Messengers) comprehends all Messengers of God and admits of no exception, demanding belief in all Prophets, whether old or new.
The words, We believe in some and disbelieve in others, condemn those people who would believe in some Messengers of God and reject others. The idea is further explained by 4:153 below which says, those who believe in Allah and in all of His Messengers, and make no distinction between any of them. Here the expression, any of them, clearly refers to "the Messengers" and not to God and the Messengers combined, which shows that the present clause, We believe in some and disbelieve in others, refers to the distinction some people seek to make between the different Messengers, and not to the distinction they make between God and His Messengers, which has already been referred to in the preceding clause of the present verse, i.e. make a distinction between Allah and His Messengers.
Ibn Kathir, the famous expositor of the Quran, explains this verse as follows: "What is meant here is that he who rejects any of the Prophets of God really rejects all of them, for God has made it obligatory on man to believe in every Prophet whom He has raised for any people at any time on the earth" (vol. iii. 224). In fact, if a people reject a Prophet of God out of envy or bigotry or self-will, it becomes clear that their faith in the Prophet in whom they profess to believe is also not sincere and true but is mere make-belief. For, if they had really believed in him as a Messenger of God, they would have believed in that other one also who was his like and whose claim was supported by similar arguments.
The expression, desire to take a way in between, means that such people "seek a middle course between faith and disbelief", i.e. they accept God and reject His Prophets or accept some Prophets and reject others, or accept some claims of a Prophet and reject others or regard the claims of a Prophet to be true but do not consider themselves bound to join his fold. True faith lies in total submission, accepting God and all His Messengers with all their claims. No middle course is permissible. See also the two succeeding verses.
d
4:137
355
这节经文的意思是, 他们相信安拉而不信他的先知; 或者相信有些先知而不信另一些先知; 或者相信一位先知的有些主张而不信他的其他主张。真实的信仰在于完全顺从, 相信安拉和他所有的使者以及他们所有的主张。不容许有中间路线。
a
4:137.
614
Commentary:
This verse provides clear proof of the fact that belief in all the Messengers of God is essential. The expression رسله (His Messengers) comprehends all Messengers of God and admits of no exception, demanding belief in all Prophets, whether old or new.
The words, We believe in some and disbelieve in others, condemn those people who would believe in some Messengers of God and reject others. The idea is further explained by 4:153 below which says, those who believe in Allah and in all of His Messengers, and make no distinction between any of them. Here the expression, any of them, clearly refers to "the Messengers" and not to God and the Messengers combined, which shows that the present clause, We believe in some and disbelieve in others, refers to the distinction some people seek to make between the different Messengers, and not to the distinction they make between God and His Messengers, which has already been referred to in the preceding clause of the present verse, i.e. make a distinction between Allah and His Messengers.
Ibn Kathir, the famous expositor of the Quran, explains this verse as follows: "What is meant here is that he who rejects any of the Prophets of God really rejects all of them, for God has made it obligatory on man to believe in every Prophet whom He has raised for any people at any time on the earth" (vol. iii. 224). In fact, if a people reject a Prophet of God out of envy or bigotry or self-will, it becomes clear that their faith in the Prophet in whom they profess to believe is also not sincere and true but is mere make-belief. For, if they had really believed in him as a Messenger of God, they would have believed in that other one also who was his like and whose claim was supported by similar arguments.
The expression, desire to take a way in between, means that such people "seek a middle course between faith and disbelief", i.e. they accept God and reject His Prophets or accept some Prophets and reject others, or accept some claims of a Prophet and reject others or regard the claims of a Prophet to be true but do not consider themselves bound to join his fold. True faith lies in total submission, accepting God and all His Messengers with all their claims. No middle course is permissible. See also the two succeeding verses.
d
4:137.
692
The verse means that they accept God and reject His Prophets; or accept some Prophets and reject others; or accept some claims of a Prophet and reject other claims. True faith lies in total submission, accepting God and all His Messengers with all their claims. No middle course is permissible.
وَذَرِ الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَہُمۡ لَعِبًا وَّلَہۡوًا وَّغَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا ۚ وَذَکِّرۡ بِہٖۤ اَنۡ تُبۡسَلَ نَفۡسٌۢ بِمَا کَسَبَتۡ لَیۡسَ لَہَا مِنۡ دُوۡنِ اللّٰہِ وَلِیٌّ وَّلَا شَفِیۡعٌ وَّاِنۡ تَعۡدِلۡ کُلَّ عَدۡلٍ لَّا یُؤۡخَذۡ مِنۡہَاۤ ۗ اُولٰٓئِکَ الَّذِیۡنَ اُبۡسِلُوۡا بِمَا کَسَبُوۡا ۖ لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّعَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ
5:58; 7:52; 8:36.
10:5.
5:58; 7:52; 8:36.
10:5.
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
b
5:58; 7:52; 8:36.
c
10:5.
a
5:58; 7:52; 8:36.
b
10:5.
816
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
c
5:58; 7:52; 8:36.
d
10:5.
اِلَیۡہِ مَرۡجِعُکُمۡ جَمِیۡعًا ۖ وَّعۡدَ اللّٰہِ حَقًّا ۚ اِنَّہٗ یَبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ لِیَجۡزِیَ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ بِالۡقِسۡطِ ۚ وَالَّذِیۡنَ کَفَرُوۡا لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّعَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ
6:165; 11:5; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
6:165; 11:5; 21:94; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
i
6:165; 11:5; 39:8.
j
6:165; 11:5; 39:8.
581
人类不仅在死后要给予新的生命。在那新的生命中将判断和回报他们在今世的行为; 而且在今生也要一代接一代传下去, 务使前人的好事不要被后人废弃, 而要造福后代。صٰلِحٰت (Salihat), 除了好的和正义的工作这个意义以外, 还可意味着为了适合各种特定时机和情况的迫切要求而做出的工作。
a
6:165; 11:5; 21:94; 39:8.
b
10:35; 27:65; 29:20; 30:12, 28.
1280
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
e
6:165; 11:5; 39:8.
f
10:35; 27:65; 29:20; 30:12, 28.
1235
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
مَتٰعٌ فِی الدُّنۡیَا ثُمَّ اِلَیۡنَا مَرۡجِعُہُمۡ ثُمَّ نُذِیۡقُہُمُ الۡعَذَابَ الشَّدِیۡدَ بِمَا کَانُوۡا یَکۡفُرُوۡنَ
3:15, 198; 9:38; 16:118; 28:61; 40:40.
3:15, 198; 9:38; 16:118; 28:61; 40:40.
3:15, 198; 9:38; 16:118; 28:61; 40:40.
b
3:15, 198; 9:38; 16:118; 28:61; 40:40.
c
3:15, 198; 9:38; 16:118; 28:61; 40:40.
c
3:15, 198; 9:38; 16:118; 28:61; 40:40.
کَذٰلِکَ اَرۡسَلۡنٰکَ فِیۡۤ اُمَّۃٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِہَاۤ اُمَمٌ لِّتَتۡلُوَا۠ عَلَیۡہِمُ الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ وَہُمۡ یَکۡفُرُوۡنَ بِالرَّحۡمٰنِ ۚ قُلۡ ہُوَ رَبِّیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ عَلَیۡہِ تَوَکَّلۡتُ وَاِلَیۡہِ مَتَابِ
25:61.
25:61.
25:61.
Commentary:
The previous two verses spoke of the people to whom God grants perfect peace of mind and who enjoy a truly happy end. By the words, Thus have We sent thee, the Quran means to suggest that God has raised the Holy Prophet so that he may, by his noble teaching and noble example, produce men of this type.
The verse draws the attention of disbelievers to God’s attribute of الرحمن (the Gracious) in a very striking manner. It says that whereas disbelievers demand immediate punishment, God continues to delay and postpone it. It is His attribute of Ar-Rahman which is at the root of this postponement, and yet disbelievers say that He is not Ar-Rahman. If God had not been Ar-Rahman they would have met their destruction long before.
The question also arises here, how could the Holy Prophet raise a stone-hearted people like the Arabs to the high standard of moral and spiritual excellence mentioned in the preceding verse? In reply to this natural misgiving, the Holy Prophet is bidden to say, "It is not my work, but God’s. In Him do I put my trust, and to Him will I repeatedly turn for help till this object is attained." The verse also draws our attention to the great spiritual lesson that real reformation, which is the purification of the heart, is brought about only through trust in God and constantly turning to Him in prayer. Those who seek to reform the hearts of men by physical and material means can never succeed. Material means can at best reform the exterior of men. It is only spiritual means that can engender conviction and purity of heart. This is why the so-called cultured and enlightened nations of the West have, in spite of their best efforts, failed to present that high standard of morality and spirituality to which the Holy Prophet raised his Companions, notwithstanding his utter lack of material resources.
a
25:61.
b
25:61.
1642
Commentary:
The previous two verses spoke of the people to whom God grants perfect peace of mind and who enjoy a truly happy end. By the words, Thus have We sent thee, the Quran means to suggest that God has raised the Holy Prophet so that he may, by his noble teaching and noble example, produce men of this type.
The verse draws the attention of disbelievers to God’s attribute of الرحمن (the Gracious) in a very striking manner. It says that whereas disbelievers demand immediate punishment, God continues to delay and postpone it. It is His attribute of Ar-Rahman which is at the root of this postponement, and yet disbelievers say that He is not Ar-Rahman. If God had not been Ar-Rahman they would have met their destruction long before.
The question also arises here, how could the Holy Prophet raise a stone-hearted people like the Arabs to the high standard of moral and spiritual excellence mentioned in the preceding verse? In reply to this natural misgiving, the Holy Prophet is bidden to say, "It is not my work, but God’s. In Him do I put my trust, and to Him will I repeatedly turn for help till this object is attained." The verse also draws our attention to the great spiritual lesson that real reformation, which is the purification of the heart, is brought about only through trust in God and constantly turning to Him in prayer. Those who seek to reform the hearts of men by physical and material means can never succeed. Material means can at best reform the exterior of men. It is only spiritual means that can engender conviction and purity of heart. This is why the so-called cultured and enlightened nations of the West have, in spite of their best efforts, failed to present that high standard of morality and spirituality to which the Holy Prophet raised his Companions, notwithstanding his utter lack of material resources.
a
25:61.
وَاللّٰہُ جَعَلَ لَکُمۡ مِّنۡ اَنۡفُسِکُمۡ اَزۡوٰجًا وَّجَعَلَ لَکُمۡ مِّنۡ اَزۡوٰجِکُمۡ بَنِیۡنَ وَحَفَدَۃً وَّرَزَقَکُمۡ مِّنَ الطَّیِّبٰتِ ۚ اَفَبِالۡبٰطِلِ یُؤۡمِنُوۡنَ وَبِنِعۡمَتِ اللّٰہِ ہُمۡ یَکۡفُرُوۡنَ
قرآن کریم میں ہے مِنْ اَنْفُسِکُمْ اور اقرب الموارد اور شرح مِائَۃُ عَامِل میں لکھا ہے کہ مِنْ کے معنے بعض کے بھی ہوتے ہیں۔ اس کی رو سے اس آیت کے یہ معنے بنیں گے کہ تمہاری بیویاں ان ماں باپ کی بیٹیاں ہیں جو تمہاری طرح کے ہیں۔ اس لئے ان کے جذبات بھی وہی ہیں جو تمہارے ہیں۔
4:2; 7:190; 30:22; 39:7.
29:68.
The verse refers to the instinct of private possession as an argument in support of the Unity of God.
4:2; 7:190; 30:22; 39:7.
29:68.
Important Words:
حفدة (grandsons) is derived from حفد which means, he was quick or went quickly; was continuous in his course or pace. حفد فی العمل means, he was quick and active, agile or prompt, in work. حفدہ means, he served him. حفدة means, assistants, helpers, or auxiliaries and servants; a man’s grandchildren or sons’ children or a son’s children; children or daughters who serve their parents in the house or a man’s children or grandchildren who serve him (Lane & Aqrab).
Commentary:
In this and the adjoining verses the two themes of the need of a revealed Law and the Unity of Godhead have been dealt with from various points of view, not at random, but in support of each other, and it has been made clear that while on the one hand man is apt to fall a victim to polytheistic beliefs and practices without a revealed Law, on the other the Unity of God requires that God should make provision for man’s guidance. As there is no other god except Him, He Himself must provide for the guidance of His creatures. The Oneness of God implies His perfection and that perfection demands that the creation of man must have a purpose, for a purposeless creation suggests a defective Creator. Again, if man were considered to have been created with a purpose, the fulfilment of that purpose would necessarily require an afterlife, for evidently such a purpose is incapable of being fulfilled in the brief span of man’s terrestrial existence. Now the purpose which requires limitless and infinite life for its fulfilment must be highly noble and sublime and so the Law which is intended to accomplish it must also proceed from God Himself. Thus the subjects of the Unity of God and the need of revealed guidance have been mentioned in support of each other in different forms in these verses and just as in the physical world we see that things receive support from one another, similarly in the spiritual realm various parts of the spiritual edifice support one another in order to establish the one supreme truth of the Oneness of God and the Unity and uniformity of creation.
The verse adduces another argument in support of the Unity of Godhead, viz. the human instinct of private possession. It was pointed out in the previous verse that the exclusive possession of wealth and power by certain individuals makes it necessary that there should be a revealed Law to maintain equality and justice between different classes. In this verse it is stated that the instinct of private possession prompts man to transmit his property to his natural heirs and not to strangers. How then can he, in fairness to God, dare set up 'partners' who should share Godhead with Him and thus set the seal on his ingratitude to Him? The way in which man displays his ingratitude to God is dealt with in the next verse.
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1
قرآن کریم میں ہے مِنْ اَنْفُسِکُمْ اور اقرب الموارد اور شرح مِائَۃُ عَامِل میں لکھا ہے کہ مِنْ کے معنے بعض کے بھی ہوتے ہیں۔ اس کی رو سے اس آیت کے یہ معنے بنیں گے کہ تمہاری بیویاں ان ماں باپ کی بیٹیاں ہیں جو تمہاری طرح کے ہیں۔ اس لئے ان کے جذبات بھی وہی ہیں جو تمہارے ہیں۔
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1873
Important Words:
حفدة (grandsons) is derived from حفد which means, he was quick or went quickly; was continuous in his course or pace. حفد فی العمل means, he was quick and active, agile or prompt, in work. حفدہ means, he served him. حفدة means, assistants, helpers, or auxiliaries and servants; a man’s grandchildren or sons’ children or a son’s children; children or daughters who serve their parents in the house or a man’s children or grandchildren who serve him (Lane & Aqrab).
Commentary:
In this and the adjoining verses the two themes of the need of a revealed Law and the Unity of Godhead have been dealt with from various points of view, not at random, but in support of each other, and it has been made clear that while on the one hand man is apt to fall a victim to polytheistic beliefs and practices without a revealed Law, on the other the Unity of God requires that God should make provision for man’s guidance. As there is no other god except Him, He Himself must provide for the guidance of His creatures. The Oneness of God implies His perfection and that perfection demands that the creation of man must have a purpose, for a purposeless creation suggests a defective Creator. Again, if man were considered to have been created with a purpose, the fulfilment of that purpose would necessarily require an afterlife, for evidently such a purpose is incapable of being fulfilled in the brief span of man’s terrestrial existence. Now the purpose which requires limitless and infinite life for its fulfilment must be highly noble and sublime and so the Law which is intended to accomplish it must also proceed from God Himself. Thus the subjects of the Unity of God and the need of revealed guidance have been mentioned in support of each other in different forms in these verses and just as in the physical world we see that things receive support from one another, similarly in the spiritual realm various parts of the spiritual edifice support one another in order to establish the one supreme truth of the Oneness of God and the Unity and uniformity of creation.
The verse adduces another argument in support of the Unity of Godhead, viz. the human instinct of private possession. It was pointed out in the previous verse that the exclusive possession of wealth and power by certain individuals makes it necessary that there should be a revealed Law to maintain equality and justice between different classes. In this verse it is stated that the instinct of private possession prompts man to transmit his property to his natural heirs and not to strangers. How then can he, in fairness to God, dare set up 'partners' who should share Godhead with Him and thus set the seal on his ingratitude to Him? The way in which man displays his ingratitude to God is dealt with in the next verse.
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1560
The verse refers to the instinct of private possession as an argument in support of the Unity of God.
اَوَلَمۡ یَرَوۡا اَنَّا جَعَلۡنَا حَرَمًا اٰمِنًا وَّیُتَخَطَّفُ النَّاسُ مِنۡ حَوۡلِہِمۡ ۚ اَفَبِالۡبٰطِلِ یُؤۡمِنُوۡنَ وَبِنِعۡمَۃِ اللّٰہِ یَکۡفُرُوۡنَ
16:73.
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
16:73.
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
d
16:73.
987
这节经文有效地证明天房是安拉自己的圣寺。自从穆圣降临以来, 它就被神圣地宣告为人类永久的朝向, 而且即使在 “愚昧的时代”, 那时阿拉伯人还不知道人生的可贵, 称为 (حَرَم Haram) 的这块土地--------天房的周围地区--------总是一块安全的避难所。外界不安全时, 这地方却是完全平安的。
c
16:73.
2986
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
c
16:73.
2267
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
وَلَئِنۡ اَرۡسَلۡنَا رِیۡحًا فَرَاَوۡہُ مُصۡفَرًّا لَّظَلُّوۡا مِنۡۢ بَعۡدِہٖ یَکۡفُرُوۡنَ
56:66; 57:21.
56:66; 57:21.
56:66; 57:21.
e
56:66; 57:21.
b
56:66; 57:21.
b
56:66; 57:21.
اِنۡ تَدۡعُوۡہُمۡ لَا یَسۡمَعُوۡا دُعَآءَکُمۡ وَلَوۡ سَمِعُوۡا مَا اسۡتَجَابُوۡا لَکُمۡ ۖ وَیَوۡمَ الۡقِیٰمَۃِ یَکۡفُرُوۡنَ بِشِرۡکِکُمۡ ۚ وَلَا یُنَبِّئُکَ مِثۡلُ خَبِیۡرٍ
7:194.
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے سوا جو صاحبِ وحی و الہام ہے۔
7:194.
7:194.
Commentary:
The verse further dwells upon the complete failure of the forces of evil to arrest the progress of Islam. It says that the idols of idol worshippers will prove entirely powerless and useless against the onward march of Islam.
The reference in the words, "the One Who is All-Aware," as the translation of the text shows, is to God. It may also be to the Holy Prophet when the word would mean, well-aware.
d
7:194.
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے سوا جو صاحبِ وحی و الہام ہے۔
a
7:194.
3188
Commentary:
The verse further dwells upon the complete failure of the forces of evil to arrest the progress of Islam. It says that the idols of idol worshippers will prove entirely powerless and useless against the onward march of Islam.
The reference in the words, "the One Who is All-Aware," as the translation of the text shows, is to God. It may also be to the Holy Prophet when the word would mean, well-aware.
d
7:194.