یُشۡرِکُوۡنَ
Appears 19 times in Quran
Occurrences in Quran
Found 19 verses containing "یُشۡرِکُوۡنَ".
فَلَمَّاۤ اٰتٰٮہُمَا صٰلِحًا جَعَلَا لَہٗ شُرَکَآءَ فِیۡمَاۤ اٰتٰٮہُمَا ۚ فَتَعٰلَی اللّٰہُ عَمَّا یُشۡرِکُوۡنَ
Commentary:
The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.
1077
Commentary:
The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.
اِتَّخَذُوۡۤا اَحۡبَارَہُمۡ وَرُہۡبٰنَہُمۡ اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ وَالۡمَسِیۡحَ ابۡنَ مَرۡیَمَ وَمَاۤ اُمِرُوۡۤا اِلَّا لِیَعۡبُدُوۡۤا اِلٰہًا وّٰحِدًا ۖ لَّاۤ اِلٰہَ اِلَّا ہُوَ ۚ سُبۡحٰنَہٗ عَمَّا یُشۡرِکُوۡنَ
12:41; 17:24; 98:6.
Ahbar are Jewish savants and Ruhban Christian monks.
12:41; 17:24; 98:6.
Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.
b
12:41; 17:24; 98:6.
565
اَحْبَار (Ahbar) 是一些犹太的祭司而 رُهْبَان (Ruhban) 是一些基督教的修道士。
a
12:41; 17:24; 98:6.
1191
Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.
a
12:41; 17:24; 98:6.
1177
Ahbar are Jewish savants and Ruhban Christian monks.
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.
اَتٰۤی اَمۡرُ اللّٰہِ فَلَا تَسۡتَعۡجِلُوۡہُ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
5:53.
5:53.
Commentary:
The word 'decree' may refer either (1) to the punishment with which disbelievers were threatened in the previous chapter in the words, the hour is sure to come (15:86), or (2) to the promise contained in the words, lower thy wing of mercy for the believers (15:89). The words, the decree of Allah is coming, mean to say (1) that the time of punishment for disbelievers or (2) the time of the ushering in of the new order, has arrived.
The words, so seek ye not to hasten it, refer to both the aforesaid claims: (1) Disbelievers are told not to be in a hurry to demand punishment, for the time of punishment had already drawn near. (2) Believers are told not to be impatient for the new order which is already at their very doors.
At the end of the previous Surah, the Holy Prophet and the believers were asked to shun disbelievers and give up further reasoning with them (15:86), and confine themselves to the glorification of God (15:99). Now by the words, Holy is He, it is announced that the time has come when the Sanctity and Holiness of God will be established. The Prophet possesses no material resources and has no means while disbelievers possess all sorts of means and resources. So the fact that the Prophet, notwithstanding his weakness and resourcelessness, will have power and dominion over his enemies will constitute clear evidence of the Holiness of God.
The words, The decree of Allah is coming, fulfil the prophecy of punishment implied in the words, the hour is sure to come (15:86), while the words, Holy is He, fulfil the prophecy embodied in the words, glorify thy Lord praising Him(15:99). This beautiful order and continuity of themes disposes of the ignorant criticism that there is no order or arrangement in the Quran.
The words, Exalted above all that which they associate with Him, signify that the associate-gods of disbelievers can never frustrate God’s plans or interfere with His decrees and decisions.
This loud proclamation of the Unity of God and His freedom from associates or partners constitutes a very cogent proof of the Divinesource of the Quran. False claimants always seek to form a powerful party of their supporters, and if they fail to do so, attribute the failure of their mission to this fact. But the True and All-Powerful God proclaims His Oneness as well as His independence of all partisans, associates or supporters.
b
5:53.
b
5:53.
1803
Commentary:
The word 'decree' may refer either (1) to the punishment with which disbelievers were threatened in the previous chapter in the words, the hour is sure to come (15:86), or (2) to the promise contained in the words, lower thy wing of mercy for the believers (15:89). The words, the decree of Allah is coming, mean to say (1) that the time of punishment for disbelievers or (2) the time of the ushering in of the new order, has arrived.
The words, so seek ye not to hasten it, refer to both the aforesaid claims: (1) Disbelievers are told not to be in a hurry to demand punishment, for the time of punishment had already drawn near. (2) Believers are told not to be impatient for the new order which is already at their very doors.
At the end of the previous Surah, the Holy Prophet and the believers were asked to shun disbelievers and give up further reasoning with them (15:86), and confine themselves to the glorification of God (15:99). Now by the words, Holy is He, it is announced that the time has come when the Sanctity and Holiness of God will be established. The Prophet possesses no material resources and has no means while disbelievers possess all sorts of means and resources. So the fact that the Prophet, notwithstanding his weakness and resourcelessness, will have power and dominion over his enemies will constitute clear evidence of the Holiness of God.
The words, The decree of Allah is coming, fulfil the prophecy of punishment implied in the words, the hour is sure to come (15:86), while the words, Holy is He, fulfil the prophecy embodied in the words, glorify thy Lord praising Him(15:99). This beautiful order and continuity of themes disposes of the ignorant criticism that there is no order or arrangement in the Quran.
The words, Exalted above all that which they associate with Him, signify that the associate-gods of disbelievers can never frustrate God’s plans or interfere with His decrees and decisions.
This loud proclamation of the Unity of God and His freedom from associates or partners constitutes a very cogent proof of the Divinesource of the Quran. False claimants always seek to form a powerful party of their supporters, and if they fail to do so, attribute the failure of their mission to this fact. But the True and All-Powerful God proclaims His Oneness as well as His independence of all partisans, associates or supporters.
b
5:53.
1528
The words mean that the time of punishment for disbelievers, or the time of the ushering in of the new order has already arrived.
خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ ۚ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
The expression 'with the requirements of wisdom' may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and man may see that nothing is perfect by itself except Him. The heavens stand in need of earth for the performance of their work and likewise the earth is dependent on heavens and both are subject to the Will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
Commentary:
The expression بالحق (with the requirements of wisdom) may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and he may see that nothing is perfect by itself except God. The heavens stand in need of the earth for the performance of their work, and likewise the earth is dependent on heavens and both are subject to the will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.
The words, Exalted is He above all that they associate with Him, mean to say that he who does not believe that the heavens and the earth have been created with a definite purpose will necessarily fall a victim to the sin of setting up equals with God. No wise man can say that God has created this universe without purpose. If it has been created by God, it must have a purpose. If it be supposed to have no purpose, it would mean that it has not been created by God but is self-existent, which is tantamount to saying that every atom in this universe is equal to God for it is deemed to be self-existent or co-existent with God.
Another meaning of the expression بالحق is that the matter of which the heavens and the earth were made was created by God and therefore He has the right of control and interference. The reference here is to the view wrongly held in some quarters that God is not the Creator of matter or of soul though He is the author of their combination. Read in this sense the verse would signify that God’s creation of the heavens and the earth was not an arbitrary act of power but something He had every right to perform, being the Creator of the primordial matter of which they were made.
c
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
a
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
1805
Commentary:
The expression بالحق (with the requirements of wisdom) may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and he may see that nothing is perfect by itself except God. The heavens stand in need of the earth for the performance of their work, and likewise the earth is dependent on heavens and both are subject to the will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.
The words, Exalted is He above all that they associate with Him, mean to say that he who does not believe that the heavens and the earth have been created with a definite purpose will necessarily fall a victim to the sin of setting up equals with God. No wise man can say that God has created this universe without purpose. If it has been created by God, it must have a purpose. If it be supposed to have no purpose, it would mean that it has not been created by God but is self-existent, which is tantamount to saying that every atom in this universe is equal to God for it is deemed to be self-existent or co-existent with God.
Another meaning of the expression بالحق is that the matter of which the heavens and the earth were made was created by God and therefore He has the right of control and interference. The reference here is to the view wrongly held in some quarters that God is not the Creator of matter or of soul though He is the author of their combination. Read in this sense the verse would signify that God’s creation of the heavens and the earth was not an arbitrary act of power but something He had every right to perform, being the Creator of the primordial matter of which they were made.
c
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
1530
The expression 'with the requirements of wisdom' may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and man may see that nothing is perfect by itself except Him. The heavens stand in need of earth for the performance of their work and likewise the earth is dependent on heavens and both are subject to the Will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.
ثُمَّ اِذَا کَشَفَ الضُّرَّ عَنۡکُمۡ اِذَا فَرِیۡقٌ مِّنۡکُمۡ بِرَبِّہِمۡ یُشۡرِکُوۡنَ
10:13, 24; 29:66; 30:34; 39:9.
10:13, 24; 29:66; 30:34; 39:9.
10:13, 24; 29:66; 30:34; 39:9.
Commentary:
By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?
a
10:13, 24; 29:66; 30:34; 39:9.
a
10:13, 24; 29:66; 30:34; 39:9.
1856
Commentary:
By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?
e
10:13, 24; 29:66; 30:34; 39:9.
وَالَّذِیۡنَ ہُمۡ بِرَبِّہِمۡ لَا یُشۡرِکُوۡنَ
عٰلِمِ الۡغَیۡبِ وَالشَّہٰدَۃِ فَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
6:74; 32:7; 34:4; 59:23; 64:19.
6:74; 32:7; 34:4; 59:23; 64:19.
6:74; 32:7; 34:4; 59:23; 64:19.
Commentary:
The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).
d
6:74; 32:7; 34:4; 59:23; 64:19.
c
6:74; 32:7; 34:4; 59:23; 64:19.
2573
Commentary:
The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).
a
6:74; 32:7; 34:4; 59:23; 64:19.
وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَعَمِلُوا الصّٰلِحٰتِ لَیَسۡتَخۡلِفَنَّہُمۡ فِی الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ وَلَیُمَکِّنَنَّ لَہُمۡ دِیۡنَہُمُ الَّذِی ارۡتَضٰی لَہُمۡ وَلَیُبَدِّلَنَّہُمۡ مِّنۡۢ بَعۡدِ خَوۡفِہِمۡ اَمۡنًا ۚ یَعۡبُدُوۡنَنِیۡ لَا یُشۡرِکُوۡنَ بِیۡ شَیۡـًٔا ۚ وَمَنۡ کَفَرَ بَعۡدَ ذٰلِکَ فَاُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ
گو لفظ عام ہیں مگر مراد یہ ہے کہ تم میں سے خلیفے بنائے گا۔ یہ عربی زبان کا قاعدہ ہے کہ کبھی عام لفظ ہوتے ہیں اور ایک شخص مراد ہوتا ہے۔ اور کبھی ایک شخص کا ذکر کیا جاتا ہے اور ایک جماعت مراد ہوتی ہے۔ (دیکھیئے فقہ اللغۃ مصنفہ ثعالبی)
پہلے لوگوں میں شخصی خلافت ہوئی۔ جیسے مسیحؑ کے بعد اور موسٰیؑ کے بعد۔ پس اس مثال سے آیت کا مضمون واضح ہو گیا اور یہ بھی واضح ہو گیا کہ یہ خلافت انتخابی ہوگی نہ کہ نسلی‘ مسیحیوں میں تو نسلی ہو ہی نہ سکتی تھی‘ کیونکہ ان کے بڑے پادریوں کے لئے شادی حرام ہے اور یہود میں زیادہ تر خلافت الہام سے ہوئی۔ جیسے یوشع موسیٰ علیہ السلام کے خلیفہ ہوئے۔ اسی طرح داو‘د علیہ السلام موسیٰ علیہ السلام کے خلیفہ ہوئے اور وہ صاحبِ الہام تھے۔
Because it serves as a prelude to the introduction of the subject of Khilafat emphasis is repeatedly laid in vv. 52-55 on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of a Khalifah in Islam. The verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Holy Prophet’s Successors and the representatives of the whole nation. The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat will continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is, among many others, the Holy Prophet’s distinctive superiority over all other Prophets and Messengers of God. Our age has
Commentary:
This verse deals with one of the most vital Islamic principles. The Surah under comment enjoys this distinction that in no other Surah has so much light been shed from the point of view of Islam on so many important moral, social and political problems as in this Surah. While the preceding few Surahs dealt with the great and triumphant future of Islam, this Surah tells us how the promised bright future of Islam will take a material shape. Whereas in verse 36 above an implied reference was made to Khilafat which was to be the main instrument for establishment of the spiritual and political hegemony of Islam, the present verse deals with the subject of Khilafat in clear and unmistakable terms. The preceding few verses, i.e. vv. 52-55, however, serve as a prelude to its introduction. In these verses emphasis is repeatedly laid on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of the Khalifah in Islam. Being the Successor of a Prophet he must be given unconditional obedience.
The present verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Prophet’s Successors and the representatives of the whole nation. They will be, as it were, Khilafat personified. The verse further says that the fulfilment of this promise will depend on the Muslims’ observing the Prayer and giving the Zakah and on their obeying the Messenger of God in all religious and temporal matters concerning the nation. When they will have fulfilled these conditions, the boon of Khilafat will be bestowed upon them and they will be made the leaders of nations; their state of fear will give place to a condition of safety and security, Islam will reign supreme in the world, and
above all the Oneness and Unity of God—the real purpose and object of Islam—will become firmly established.
The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat must continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is among many others the Holy Prophet’s distinct superiority over all other Prophets and Messengers of God. Our age has witnessed his greatest spiritual Khalifah in the person of Ahmad, the Promised Messiah.
The Quran has mentioned three kinds of Khalifahs:
(1) Khalifahs, who are Prophets such as Adam and David. About Adam God says in the Quran, "I am about to place a vicegerent in the earth" (2:31) and about David He says: "O David, We have made thee a vicegerent in the earth" (38:27).
(2) Prophets who are the Khalifahs of another and a greater Prophet such as the Israelite Prophets who all were the Khalifahs of Moses. About them the Quran says: "We have sent down the Torah wherein was guidanceand light. By it did the Prophets who were obedient to Us judge for the Jews" (5:45).
(3) Non-Prophet Khalifahs of a Prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with (5:45).
Briefly, the verse under comment covers all these categories of Khalifahs, viz. the Holy Prophet’s rightly-guided Khalifahs, the Promised Messiah, his Successors and the spiritual Reformers or Mujaddids. Their mission, as the above verse says, is to protect the Law and to bring back "the erring flock into the Master’s fold."
The special marks and characteristics of these Khalifahs are:
(a) They are appointed Khalifahs through God’s own decree in the sense that the hearts of believers become inclined towards them and they voluntarily accept them as their Khalifahs.
(b) The religion which their mission is to serve becomes firmly established through their prayers and missionary efforts;
(c) They enjoy equanimity and peace of mind amidst hardships, privations or persecution which nothing can disturb; and
(d) They worship God alone, i.e. in the discharge of their great responsibilities they fear no one and they carry on their duties undaunted and without being discouraged or dismayed by the difficulties that stand in their way.
The verse may also be regarded as embodying a prophecy which was made at a time when Islam was very weak and idols were being worshipped throughout Arabia and the Muslims being small in number feared for their very lives, and yet in the course of only a generation the prophecy was literally fulfilled. Idolatry disappeared from Arabia and Islam became firmly established not only in Arabia but also reigned supreme in the whole world and the followers of the Holy Prophet, erstwhile regarded as the dregs and scum of humanity, became the leaders and teachers of nations.
The words, "Whosoever is ungrateful after that, they will be the rebellious," signify that Khilafat is a great Divine blessing. Without it there can be no solidarity, cohesion and unity among Muslims and therefore they can make no real progress without it. If Muslims do not show proper appreciation of Khilafat by giving unstinted support and obedience to their Khalifahs they will forfeit this great Divine boon and in addition will draw the displeasure of God upon themselves.
1
گو لفظ عام ہیں مگر مراد یہ ہے کہ تم میں سے خلیفے بنائے گا۔ یہ عربی زبان کا قاعدہ ہے کہ کبھی عام لفظ ہوتے ہیں اور ایک شخص مراد ہوتا ہے۔ اور کبھی ایک شخص کا ذکر کیا جاتا ہے اور ایک جماعت مراد ہوتی ہے۔ (دیکھیئے فقہ اللغۃ مصنفہ ثعالبی)
2
پہلے لوگوں میں شخصی خلافت ہوئی۔ جیسے مسیحؑ کے بعد اور موسٰیؑ کے بعد۔ پس اس مثال سے آیت کا مضمون واضح ہو گیا اور یہ بھی واضح ہو گیا کہ یہ خلافت انتخابی ہوگی نہ کہ نسلی‘ مسیحیوں میں تو نسلی ہو ہی نہ سکتی تھی‘ کیونکہ ان کے بڑے پادریوں کے لئے شادی حرام ہے اور یہود میں زیادہ تر خلافت الہام سے ہوئی۔ جیسے یوشع موسیٰ علیہ السلام کے خلیفہ ہوئے۔ اسی طرح داو‘د علیہ السلام موسیٰ علیہ السلام کے خلیفہ ہوئے اور وہ صاحبِ الہام تھے۔
2630
Commentary:
This verse deals with one of the most vital Islamic principles. The Surah under comment enjoys this distinction that in no other Surah has so much light been shed from the point of view of Islam on so many important moral, social and political problems as in this Surah. While the preceding few Surahs dealt with the great and triumphant future of Islam, this Surah tells us how the promised bright future of Islam will take a material shape. Whereas in verse 36 above an implied reference was made to Khilafat which was to be the main instrument for establishment of the spiritual and political hegemony of Islam, the present verse deals with the subject of Khilafat in clear and unmistakable terms. The preceding few verses, i.e. vv. 52-55, however, serve as a prelude to its introduction. In these verses emphasis is repeatedly laid on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of the Khalifah in Islam. Being the Successor of a Prophet he must be given unconditional obedience.
The present verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Prophet’s Successors and the representatives of the whole nation. They will be, as it were, Khilafat personified. The verse further says that the fulfilment of this promise will depend on the Muslims’ observing the Prayer and giving the Zakah and on their obeying the Messenger of God in all religious and temporal matters concerning the nation. When they will have fulfilled these conditions, the boon of Khilafat will be bestowed upon them and they will be made the leaders of nations; their state of fear will give place to a condition of safety and security, Islam will reign supreme in the world, and
above all the Oneness and Unity of God—the real purpose and object of Islam—will become firmly established.
The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat must continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is among many others the Holy Prophet’s distinct superiority over all other Prophets and Messengers of God. Our age has witnessed his greatest spiritual Khalifah in the person of Ahmad, the Promised Messiah.
The Quran has mentioned three kinds of Khalifahs:
(1) Khalifahs, who are Prophets such as Adam and David. About Adam God says in the Quran, "I am about to place a vicegerent in the earth" (2:31) and about David He says: "O David, We have made thee a vicegerent in the earth" (38:27).
(2) Prophets who are the Khalifahs of another and a greater Prophet such as the Israelite Prophets who all were the Khalifahs of Moses. About them the Quran says: "We have sent down the Torah wherein was guidanceand light. By it did the Prophets who were obedient to Us judge for the Jews" (5:45).
(3) Non-Prophet Khalifahs of a Prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with (5:45).
Briefly, the verse under comment covers all these categories of Khalifahs, viz. the Holy Prophet’s rightly-guided Khalifahs, the Promised Messiah, his Successors and the spiritual Reformers or Mujaddids. Their mission, as the above verse says, is to protect the Law and to bring back "the erring flock into the Master’s fold."
The special marks and characteristics of these Khalifahs are:
(a) They are appointed Khalifahs through God’s own decree in the sense that the hearts of believers become inclined towards them and they voluntarily accept them as their Khalifahs.
(b) The religion which their mission is to serve becomes firmly established through their prayers and missionary efforts;
(c) They enjoy equanimity and peace of mind amidst hardships, privations or persecution which nothing can disturb; and
(d) They worship God alone, i.e. in the discharge of their great responsibilities they fear no one and they carry on their duties undaunted and without being discouraged or dismayed by the difficulties that stand in their way.
The verse may also be regarded as embodying a prophecy which was made at a time when Islam was very weak and idols were being worshipped throughout Arabia and the Muslims being small in number feared for their very lives, and yet in the course of only a generation the prophecy was literally fulfilled. Idolatry disappeared from Arabia and Islam became firmly established not only in Arabia but also reigned supreme in the whole world and the followers of the Holy Prophet, erstwhile regarded as the dregs and scum of humanity, became the leaders and teachers of nations.
The words, "Whosoever is ungrateful after that, they will be the rebellious," signify that Khilafat is a great Divine blessing. Without it there can be no solidarity, cohesion and unity among Muslims and therefore they can make no real progress without it. If Muslims do not show proper appreciation of Khilafat by giving unstinted support and obedience to their Khalifahs they will forfeit this great Divine boon and in addition will draw the displeasure of God upon themselves.
2057
Because it serves as a prelude to the introduction of the subject of Khilafat emphasis is repeatedly laid in vv. 52-55 on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of a Khalifah in Islam. The verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Holy Prophet’s Successors and the representatives of the whole nation. The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat will continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is, among many others, the Holy Prophet’s distinctive superiority over all other Prophets and Messengers of God. Our age has
قُلِ الۡحَمۡدُ لِلّٰہِ وَسَلٰمٌ عَلٰی عِبَادِہِ الَّذِیۡنَ اصۡطَفٰۤی ۗ آٰللّٰہُ خَیۡرٌ اَمَّا یُشۡرِکُوۡنَ
37:182, 183.
37:182, 183.
With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of Divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world and then the Surah proceeds to give arguments in support of the existence of God and of His great power and Unity.
37:182-183.
Commentary:
With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world, and then the Surah proceeds to give arguments in support of the existence of God, His great Power and Unity.
a
37:182, 183.
a
37:182-183.
2853
Commentary:
With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world, and then the Surah proceeds to give arguments in support of the existence of God, His great Power and Unity.
a
37:182, 183.
2181
With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of Divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world and then the Surah proceeds to give arguments in support of the existence of God and of His great power and Unity.
اَمَّنۡ یَّہۡدِیۡکُمۡ فِیۡ ظُلُمٰتِ الۡبَرِّ وَالۡبَحۡرِ وَمَنۡ یُّرۡسِلُ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِہٖۤ ۗ اَءِلٰہٌ مَّعَ اللّٰہِ ۚ تَعٰلَی اللّٰہُ عَمَّا یُشۡرِکُوۡنَ
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
952
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
2857
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
2185
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
وَرَبُّکَ یَخۡلُقُ مَا یَشَآءُ وَیَخۡتَارُ ۗ مَا کَانَ لَہُمُ الۡخِیَرَۃُ ۚ سُبۡحٰنَ اللّٰہِ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
Commentary:
Whereas in the preceding several verses polytheism has been condemned and denounced, the present and the following few verses give the reasons for this denunciation and condemnation. The most effective argument against polytheism is that God is All-Knowing, All-Powerful and is the sole Creator of the whole universe. He depends on no one for help or advice in the control and direction of the affairs of the universe and His wisdom being infallible His choice in all things is unfettered.
The expression تعالی عما یشرکون may mean: (1) He is far above being associated with other persons and things as equal; (2) He is far above those persons or things which the idolaters associate with Him as His equal.
2925
Commentary:
Whereas in the preceding several verses polytheism has been condemned and denounced, the present and the following few verses give the reasons for this denunciation and condemnation. The most effective argument against polytheism is that God is All-Knowing, All-Powerful and is the sole Creator of the whole universe. He depends on no one for help or advice in the control and direction of the affairs of the universe and His wisdom being infallible His choice in all things is unfettered.
The expression تعالی عما یشرکون may mean: (1) He is far above being associated with other persons and things as equal; (2) He is far above those persons or things which the idolaters associate with Him as His equal.
فَاِذَا رَکِبُوۡا فِی الۡفُلۡکِ دَعَوُا اللّٰہَ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ فَلَمَّا نَجّٰٮہُمۡ اِلَی الۡبَرِّ اِذَا ہُمۡ یُشۡرِکُوۡنَ
10:23; 31:33.
10:23; 31:33.
10:23; 31:33.
b
10:23; 31:33.
a
10:23; 31:33.
a
10:23; 31:33.
وَاِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوۡا رَبَّہُمۡ مُّنِیۡبِیۡنَ اِلَیۡہِ ثُمَّ اِذَاۤ اَذَاقَہُمۡ مِّنۡہُ رَحۡمَۃً اِذَا فَرِیۡقٌ مِّنۡہُمۡ بِرَبِّہِمۡ یُشۡرِکُوۡنَ
10:13; 39:9, 50.
10:13; 39:9, 50.
10:13; 39:9, 50.
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
b
10:13; 39:9, 50.
a
10:13; 39:9, 50.
3014
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
a
10:13; 39:9, 50.
اَمۡ اَنۡزَلۡنَا عَلَیۡہِمۡ سُلۡطٰنًا فَہُوَ یَتَکَلَّمُ بِمَا کَانُوۡا بِہٖ یُشۡرِکُوۡنَ
前几节经文中谈了安拉的独一性是各种宗教的基本教理。这节经文和下三节经文都述及 شِرْك (Shirk), 即杜撰与安拉同等的崇拜对象。多神论者没有任何论据可证实他们种种错误的信念。人类的本性、理智和常识都反对偶像崇拜。
Having referred in the previous few verses to the Unity of God as the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with Allah. Polytheists possess no argument whatsoever in support of their false beliefs. Human nature, reason and commonsense all revolt against idolatry.
Commentary:
This verse emphatically declares that polytheists have no argument whatsoever to support and substantiate their polytheistic beliefs. Human nature, reason and common sense all revolt against idolatry and polytheism.
994
前几节经文中谈了安拉的独一性是各种宗教的基本教理。这节经文和下三节经文都述及 شِرْك (Shirk), 即杜撰与安拉同等的崇拜对象。多神论者没有任何论据可证实他们种种错误的信念。人类的本性、理智和常识都反对偶像崇拜。
3015
Commentary:
This verse emphatically declares that polytheists have no argument whatsoever to support and substantiate their polytheistic beliefs. Human nature, reason and common sense all revolt against idolatry and polytheism.
2287
Having referred in the previous few verses to the Unity of God as the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with Allah. Polytheists possess no argument whatsoever in support of their false beliefs. Human nature, reason and commonsense all revolt against idolatry.
اَللّٰہُ الَّذِیۡ خَلَقَکُمۡ ثُمَّ رَزَقَکُمۡ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ ۖ ہَلۡ مِنۡ شُرَکَآئِکُمۡ مَّنۡ یَّفۡعَلُ مِنۡ ذٰلِکُمۡ مِّنۡ شَیۡءٍ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
2:29; 22:67; 40:69; 45:27.
2:29; 22:67; 40:69; 45:27.
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
2:29; 22:67; 40:69; 45:27.
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
b
2:29; 22:67; 40:69; 45:27.
3019
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
2290
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
وَمَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖ وَالۡاَرۡضُ جَمِیۡعًا قَبۡضَتُہٗ یَوۡمَ الۡقِیٰمَۃِ وَالسَّمٰوٰتُ مَطۡوِیّٰتٌۢ بِیَمِیۡنِہٖ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
لپیٹے ہونے سے مراد یہ ہے کہ جب آدمی کسی چیز کو لپیٹ لیتا ہے تو وہ اس کے ہاتھ سے باہر نہیں نکل سکتی۔ مثلاً ریت کو کوئی شخص پکڑے تو دبانے سے وہ اس کے ہاتھ سے باہر چلی جاتی ہے۔ لیکن اگر روٹی کو لپیٹ لے تو وہ زور لگانے سے زیادہ سے زیادہ قبضہ میں آجاتی ہے باہر نہیں نکلتی۔ اسی مفہوم کی طرف مزید اشارہ بِیَمِیْنِہٖ سے فرمایا۔ یعنی اس دن زمین و آسمان خالی ہمارے ہاتھوں میں لپیٹے ہوئے نہیں ہوں گے بلکہ وہ ہمارے دائیں ہاتھ میں جو قوت کی نشانی ہے لپیٹے ہوئے ہوں گے۔
6:92; 22:75.
21:105.
Yamin signifying power and strength, the verse refers to the great Power and Majesty of God and purports to say that nothing is more derogatory to his great attributes than that idols made of wood and stone or weak human beings should be worshipped.
6:92; 22:75.
21:105.
Commentary:
The word یمین signifying power and strength, the verse refers to the great power and majesty of God and purports to say that nothing is more derogatory to His great attributes than that idols, made of wood and stone, or weak human beings, should be worshipped.
c
6:92; 22:75.
d
21:105.
1146
يَمِيْن (Yamin) 意指权力和力量。这节经文指的是安拉的伟大力量与崇高尊严。它的意思是说, 用木头和石块做的偶像以及软弱无力的人会受到人们的崇拜, 这是对安拉伟大常德的莫大毁损。
1
لپیٹے ہونے سے مراد یہ ہے کہ جب آدمی کسی چیز کو لپیٹ لیتا ہے تو وہ اس کے ہاتھ سے باہر نہیں نکل سکتی۔ مثلاً ریت کو کوئی شخص پکڑے تو دبانے سے وہ اس کے ہاتھ سے باہر چلی جاتی ہے۔ لیکن اگر روٹی کو لپیٹ لے تو وہ زور لگانے سے زیادہ سے زیادہ قبضہ میں آجاتی ہے باہر نہیں نکلتی۔ اسی مفہوم کی طرف مزید اشارہ بِیَمِیْنِہٖ سے فرمایا۔ یعنی اس دن زمین و آسمان خالی ہمارے ہاتھوں میں لپیٹے ہوئے نہیں ہوں گے بلکہ وہ ہمارے دائیں ہاتھ میں جو قوت کی نشانی ہے لپیٹے ہوئے ہوں گے۔
b
6:92; 22:75.
c
21:105.
3485
Commentary:
The word یمین signifying power and strength, the verse refers to the great power and majesty of God and purports to say that nothing is more derogatory to His great attributes than that idols, made of wood and stone, or weak human beings, should be worshipped.
e
6:92; 22:75.
f
21:105.
2587
Yamin signifying power and strength, the verse refers to the great Power and Majesty of God and purports to say that nothing is more derogatory to his great attributes than that idols made of wood and stone or weak human beings should be worshipped.
اَمۡ لَہُمۡ اِلٰہٌ غَیۡرُ اللّٰہِ ۚ سُبۡحٰنَ اللّٰہِ عَمَّا یُشۡرِکُوۡنَ
Commentary:
In the preceding verse disbelievers were warned that they themselves would fall victims to the plots they were hatching against Islam. In this verse they are told that when the Day of Decision arrives, their false gods would not be able to render them any help, nor would they be able to help themselves, that idolatry would disappear from Arabia and the country would resound with Divine alleluias.
3960
Commentary:
In the preceding verse disbelievers were warned that they themselves would fall victims to the plots they were hatching against Islam. In this verse they are told that when the Day of Decision arrives, their false gods would not be able to render them any help, nor would they be able to help themselves, that idolatry would disappear from Arabia and the country would resound with Divine alleluias.
ہُوَ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡمَلِکُ الۡقُدُّوۡسُ السَّلٰمُ الۡمُؤۡمِنُ الۡمُہَیۡمِنُ الۡعَزِیۡزُ الۡجَبَّارُ الۡمُتَکَبِّرُ ۚ سُبۡحٰنَ اللّٰہِ عَمَّا یُشۡرِکُوۡنَ
7:181; 20:9; 62:2.
Commentary:
God is the King Who is free from every fault, defect, or deficiency. He is the Source of all peace, and the Granter of safety and security. He is Guardian over all, overcoming every power, the Mender of every breakage and the Restorer of every loss; and He is above every need and is the Besought of all.
b
7:181; 20:9; 62:2.
4208
Commentary:
God is the King Who is free from every fault, defect, or deficiency. He is the Source of all peace, and the Granter of safety and security. He is Guardian over all, overcoming every power, the Mender of every breakage and the Restorer of every loss; and He is above every need and is the Besought of all.