اَلِیۡمٌ
Appears 35 times in Quran
Occurrences in Quran
Found 35 verses containing "اَلِیۡمٌ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَقُوۡلُوۡا رٰعِنَا وَقُوۡلُوا انۡظُرۡنَا وَاسۡمَعُوۡا ۗ وَلِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ
4:47.
رَاعِنَا (Ra‘ina) 这个字属于 مُفَاعَلَة (Mufa‘alah) 的词律的, 一般有相互关系的意思, 表示双方几乎处于同一水平, 也可含意为 “请尊重我们, 那么, 我们也会尊重你。” 或者追溯到词根 رَاعٍ (Ra‘in) 意思是一个愚蠢的或自负的人, 这个词表示 “啊, 傻瓜”, 或 “啊, 自高自大的家伙。” 由于这一词句含有对穆圣不尊敬的意思, 安拉禁止穆斯林使用这样词句, 而劝告他们使用恭敬而不含糊的语言, 如 اُنْظُرْنَا (Unzurna) 意为 “请等待我们” 这词。在提到阿拉伯半岛的犹太人夥同外国人一起策划阴谋, 以毁坏穆圣的传教活动, 以后, «古兰经» 在本节经文中继续举例说明他们为了贬低穆圣并在穆斯林中间进行离间和制造倾轧所采取的这类阴谋诡计。
这里选用了一个看来不大的事例来强调这个事实, 即凡是涉及到民族精神方面的, 有时很小的事情也会产生危险的后果, 从而损害在他们中间的纪律和对权威尊敬的精神。
عربی میں کسی کو متوجہ کرنا ہو تو رَاعِنَا کہتے ہیں مگر یہ اس وقت کہا جاتا ہے جبکہ دونوں گروہ برابر درجہ کے ہوں۔ کیونکہ رَاعِنَا کے معنے ہیں کہ تو ہمارا خیال رکھ‘ ہم تیرا خیال رکھیں گے۔ لیکن جب مخاطب درجہ میں بڑا ہو تو اس وقت رَاعِنَا نہیں کہتے بلکہ اُنْظُرْنَا کہتے ہیں۔ یعنی اے حضور! ہمارا بھی خیال رکھیئے اور ایسی طرز پر بات کیجیے ٔ کہ ہم بھی سمجھ سکیں۔ اس آیت میں مسلمانوں کو یہی کہا گیا ہے کہ رسول کریم صلی اللہ علیہ وسلم کو رَاعِنَا نہ کہا کرو اس سے تمہارے دلوں میں بے ایمانی پیدا ہوگی۔ کیونکہ اس لفظ کے اصل معنے یہ ہیں کہ ہم تم برابر ہیں۔ تم اُن
4:47.
The word Ra‘ina belongs to the measure of Mufa‘alah which generally gives the sense of reciprocity, denoting two parties standing almost on the same level, and may mean, "have regard for us that we may have regard for you." Or being traced to the root Ra‘in which means, a foolish or conceited fellow, the word signifies: 'O fool' or 'O conceited fellow.' As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is respectful and unequivocal, such as the word Unzurna meaning 'wait for us.' After mentioning the intrigues which the Jews of Arabia had carried on with outsiders to ruin the mission of the Holy Prophet, the Qur’an proceeds to illustrate in this verse such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is co
4:47.
Important Words:
راعنا (ra‘ina) is derived from رعی meaning, he watched or looked on. راعه means, he looks towards him with goodly feeling or he had regard for him. راع امرہ means, he watched his affair. راعنی سمعك means, lend me your ear or listen to what I say. راع النجوم means, he watched the stars and waited for their setting (Aqrab). So راعنا would mean, look to us or have a regard for us. Or the word is derived from the root رعن i.e. he acted foolishly in which case راعن would mean, a fool; a conceited person; a proud man (Aqrab).
انظرنا (unzurna) is derived from نظر meaning, he looked, or he saw, or he had regard for. So انظرنا would mean, look to us or have regard for us. Both these words, i.e. راعنا and انظرنا are used by a listener when he cannot follow the speech of a speaker. They roughly give the sense of, "I request you to repeat what you have said" or, to give a commoner idiom, "I beg your pardon"; or they are used on similar other occasions when one desires to draw the attention of a person towards oneself.
Commentary:
After mentioning the intrigues which the Jews carried on with outsiders to ruin the mission of the Holy Prophet, the Quran proceeds to illustrate such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is concerned, sometimes very small things bring about dangerous results, inasmuch as they help to undermine the spirit of discipline and respect for authority. It is hinted that the Jews were in the habit of devising plans to detract from the due respect with which the minds of the Muslims were inspired towards the Holy Prophet. One of these mean attempts was to address such words to the Holy Prophet as were not quite in harmony with a spirit of discipline and respect; or bore a twofold sense, one good and the other bad. Some Muslims, in innocent imitation of the Jews and in ignorance of the latter’s real motive, sometimes began to imitate their language.
One of the words used by the Jews was راعنا (ra‘ina) which, as explained under Important Words, means, have regard for us. But as the word راعنا belongs to the measure of مفاعلة which generally gives the idea of reciprocity denoting two parties standing almost on the same level, it may mean, have regard for us that we may have regard for you. As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is perfectly respectful and unequivocal. He exhorts them to say انظرنا instead of راعنا because the former expression, though having a similar meaning, conveys no bad sense. God further enjoins Muslims to listen to the Holy Prophet attentively, so that they may not need such words at all.
The word راعنا which the Muslims were forbidden to use can, as pointed out above, also be traced to the root راعن which means, a fool or a conceited person. When used in addressing a person, it takes the form of راعنا which may mean, "O fool" or "O conceited person".
The Jews, utterly depraved in mentality, resorted to these mean practices with a view to belittling the position of the Holy Prophet and undermining the spirit of respect in which he was held by his followers. The Quran has mentioned this incident with a twofold purpose; firstly, to expose the Jews and to bring home to them their mean and mischievous intentions; secondly, to teach the Muslims a lesson of respect and caution. For the testimony of the Hadith to such incidents see Jarir and Manthur under 2:105.
b
4:47.
74
رَاعِنَا (Ra‘ina) 这个字属于 مُفَاعَلَة (Mufa‘alah) 的词律的, 一般有相互关系的意思, 表示双方几乎处于同一水平, 也可含意为 “请尊重我们, 那么, 我们也会尊重你。” 或者追溯到词根 رَاعٍ (Ra‘in) 意思是一个愚蠢的或自负的人, 这个词表示 “啊, 傻瓜”, 或 “啊, 自高自大的家伙。” 由于这一词句含有对穆圣不尊敬的意思, 安拉禁止穆斯林使用这样词句, 而劝告他们使用恭敬而不含糊的语言, 如 اُنْظُرْنَا (Unzurna) 意为 “请等待我们” 这词。在提到阿拉伯半岛的犹太人夥同外国人一起策划阴谋, 以毁坏穆圣的传教活动, 以后, «古兰经» 在本节经文中继续举例说明他们为了贬低穆圣并在穆斯林中间进行离间和制造倾轧所采取的这类阴谋诡计。
这里选用了一个看来不大的事例来强调这个事实, 即凡是涉及到民族精神方面的, 有时很小的事情也会产生危险的后果, 从而损害在他们中间的纪律和对权威尊敬的精神。
1
عربی میں کسی کو متوجہ کرنا ہو تو رَاعِنَا کہتے ہیں مگر یہ اس وقت کہا جاتا ہے جبکہ دونوں گروہ برابر درجہ کے ہوں۔ کیونکہ رَاعِنَا کے معنے ہیں کہ تو ہمارا خیال رکھ‘ ہم تیرا خیال رکھیں گے۔ لیکن جب مخاطب درجہ میں بڑا ہو تو اس وقت رَاعِنَا نہیں کہتے بلکہ اُنْظُرْنَا کہتے ہیں۔ یعنی اے حضور! ہمارا بھی خیال رکھیئے اور ایسی طرز پر بات کیجیے ٔ کہ ہم بھی سمجھ سکیں۔ اس آیت میں مسلمانوں کو یہی کہا گیا ہے کہ رسول کریم صلی اللہ علیہ وسلم کو رَاعِنَا نہ کہا کرو اس سے تمہارے دلوں میں بے ایمانی پیدا ہوگی۔ کیونکہ اس لفظ کے اصل معنے یہ ہیں کہ ہم تم برابر ہیں۔ تم اُن
a
4:47.
111
Important Words:
راعنا (ra‘ina) is derived from رعی meaning, he watched or looked on. راعه means, he looks towards him with goodly feeling or he had regard for him. راع امرہ means, he watched his affair. راعنی سمعك means, lend me your ear or listen to what I say. راع النجوم means, he watched the stars and waited for their setting (Aqrab). So راعنا would mean, look to us or have a regard for us. Or the word is derived from the root رعن i.e. he acted foolishly in which case راعن would mean, a fool; a conceited person; a proud man (Aqrab).
انظرنا (unzurna) is derived from نظر meaning, he looked, or he saw, or he had regard for. So انظرنا would mean, look to us or have regard for us. Both these words, i.e. راعنا and انظرنا are used by a listener when he cannot follow the speech of a speaker. They roughly give the sense of, "I request you to repeat what you have said" or, to give a commoner idiom, "I beg your pardon"; or they are used on similar other occasions when one desires to draw the attention of a person towards oneself.
Commentary:
After mentioning the intrigues which the Jews carried on with outsiders to ruin the mission of the Holy Prophet, the Quran proceeds to illustrate such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is concerned, sometimes very small things bring about dangerous results, inasmuch as they help to undermine the spirit of discipline and respect for authority. It is hinted that the Jews were in the habit of devising plans to detract from the due respect with which the minds of the Muslims were inspired towards the Holy Prophet. One of these mean attempts was to address such words to the Holy Prophet as were not quite in harmony with a spirit of discipline and respect; or bore a twofold sense, one good and the other bad. Some Muslims, in innocent imitation of the Jews and in ignorance of the latter’s real motive, sometimes began to imitate their language.
One of the words used by the Jews was راعنا (ra‘ina) which, as explained under Important Words, means, have regard for us. But as the word راعنا belongs to the measure of مفاعلة which generally gives the idea of reciprocity denoting two parties standing almost on the same level, it may mean, have regard for us that we may have regard for you. As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is perfectly respectful and unequivocal. He exhorts them to say انظرنا instead of راعنا because the former expression, though having a similar meaning, conveys no bad sense. God further enjoins Muslims to listen to the Holy Prophet attentively, so that they may not need such words at all.
The word راعنا which the Muslims were forbidden to use can, as pointed out above, also be traced to the root راعن which means, a fool or a conceited person. When used in addressing a person, it takes the form of راعنا which may mean, "O fool" or "O conceited person".
The Jews, utterly depraved in mentality, resorted to these mean practices with a view to belittling the position of the Holy Prophet and undermining the spirit of respect in which he was held by his followers. The Quran has mentioned this incident with a twofold purpose; firstly, to expose the Jews and to bring home to them their mean and mischievous intentions; secondly, to teach the Muslims a lesson of respect and caution. For the testimony of the Hadith to such incidents see Jarir and Manthur under 2:105.
b
4:47.
131
The word Ra‘ina belongs to the measure of Mufa‘alah which generally gives the sense of reciprocity, denoting two parties standing almost on the same level, and may mean, "have regard for us that we may have regard for you." Or being traced to the root Ra‘in which means, a foolish or conceited fellow, the word signifies: 'O fool' or 'O conceited fellow.' As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is respectful and unequivocal, such as the word Unzurna meaning 'wait for us.' After mentioning the intrigues which the Jews of Arabia had carried on with outsiders to ruin the mission of the Holy Prophet, the Qur’an proceeds to illustrate in this verse such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is co
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلَ اللّٰہُ مِنَ الۡکِتٰبِ وَیَشۡتَرُوۡنَ بِہٖ ثَمَنًا قَلِیۡلًا ۙ اُولٰٓئِکَ مَا یَاۡکُلُوۡنَ فِیۡ بُطُوۡنِہِمۡ اِلَّا النَّارَ وَلَا یُکَلِّمُہُمُ اللّٰہُ یَوۡمَ الۡقِیٰمَۃِ وَلَا یُزَکِّیۡہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُتِبَ عَلَیۡکُمُ الۡقِصَاصُ فِی الۡقَتۡلَیۡ ۖ اَلۡحُرُّ بِالۡحُرِّ وَالۡعَبۡدُ بِالۡعَبۡدِ وَالۡاُنۡثٰی بِالۡاُنۡثٰی ۚ فَمَنۡ عُفِیَ لَہٗ مِنۡ اَخِیۡہِ شَیۡءٌ فَاتِّبَاعٌۢ بِالۡمَعۡرُوۡفِ وَاَدَآءٌ اِلَیۡہِ بِاِحۡسٰنٍ ۗ ذٰلِکَ تَخۡفِیۡفٌ مِّنۡ رَّبِّکُمۡ وَرَحۡمَۃٌ ۗ فَمَنِ اعۡتَدٰی بَعۡدَ ذٰلِکَ فَلَہٗ عَذَابٌ اَلِیۡمٌ
2:195; 5:46.
اس کے معنے یہ ہیں کہ اگر کوئی آزاد آدمی کسی کو قتل کر دے تو خواہ مقتول غلام مرد ہو یا غلام عورت۔ یا آزاد مرد ہو یا آزاد عورت‘ اسی آزاد قاتل کو قتل کرکے بدلہ لیا جائے گا۔ اسی طرح اگر کوئی قاتل غلام ہو تو اسی قاتل غلام سے بدلہ لیا جائے گا اور اگر قاتل عورت ہو تو اسی قاتل عورت سے (خواہ وہ حُرّ ہو یا غلام) بدلہ لیا جائے گا۔
2:195; 5:46.
The verse comprises a very important principle of civil law, i.e. equality of man and necessity of awarding proportionate punishment to all offenders without distinction, unless an offender is forgiven by the relatives of his victim under circumstances that are calculated to lead to improvement and betterment of conditions.
The words "is prescribed for you" show that retaliation for the slain is obligatory. Failure to inflict the punishment prescribed by Law on the offender is tantamount to violation of the Divine commandment. The duty, however, of punishing the culprit devolves not on the heirs of the murdered person but, as the plural ‘Alaikum (for you) shows, on the authorities responsible for the maintenance of law and order. The former, however, have been given the option to forgive. So whereas on the one hand the concerned authorities are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord, on the other the heirs of the m
2:195; 5:46.
Important Words:
قصاص (retaliation) is derived from قص. They say قصه i.e. (1) he cut it (hair, etc.), or be clipped it; (2) he followed him closely or followed in his footsteps; and (3) he described or narrated it. قاص الرجل means, he did with the man the like of that which he did to him; he retaliated on him for the wrong done to him. اقص الامیر زیدا من بکر means, the Amir retaliated upon Bakr for the wrong he had done to Zaid. قصاص therefore, means, retaliation, by slaying for slaying, and wounding for wounding, etc. (Aqrab) or the following up of a murder or an injury with a view to retaliating or punishing (Mufradat).
القتلی (the slain) is the plural of قتیل in the sense of مقتول i.e. a murdered person (Aqrab).
الحر (freeman) is derived from حر meaning: (1) he was free-born; (2) he was of good and noble origin. حرالارض means, the best portion of land. Thus الحر means; (1) a freeman, opposite of slave or captive; (2) a noble person; (3) the good and pure portion of a thing (Aqrab).
Commentary:
This verse comprises a very important principle of civil law, i.e. equality of man and necessity of awarding proportionate punishment to all offenders without distinction, unless an offender is forgiven by the relatives of his victim under circumstances that are expected to lead to improvement and betterment of conditions.
The words کتب علیکم i.e. "is prescribed for you" show that retaliation for the slain is not simply permissible but is obligatory. Failure to inflict the punishment prescribed by Law on the offender would be tantamount to a violation of the commandment. The duty, however, of punishing the culprit does not devolve on the heirs of the murdered person but, as the plural number of the expression علیکم (for you) shows, on the authorities responsible for the maintenance of law and order. But, as the singular number of the expression اخیه (one’s brother) shows, the former have been given the option to forgive. The clause, therefore, means that on the one hand the concerned authorities are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord, and on the other hand the heirs of the murdered person are not entitled to take the law into their own hands and inflict the punishment on the guilty person themselves.
The verse under comment makes no distinction between different classes of persons in connection with the law of retaliation. The words used are of a general nature and apply to all offenders who might be guilty of murder, no matter of what rank or station in life or of what religion. Any person, irrespective of his caste or creed and irrespective of his station, must be put to death for the murder of any other person, unless pardoned by the relatives of the victim and unless the pardon has the sanction of the authorities. The sayings of the Holy Prophet are explicit on this point (Majah, ch. on Diyat).
There is indeed a saying of the Holy Prophet to the effect that a Muslim should not be put to death for killing a disbeliever. But this saying, read in conjunction with several others bearing on the same subject and interpreted in the light of the relevant Quranic verses, forces us to the conclusion that the word "disbeliever" in the tradition referred to above is not general but means only a حربی کافر i.e. such disbeliever as belongs to a people who are at war with the Muslims or, in other words, one who is a member of a belligerent community. In fact, the Companions of the Holy Prophet are all agreed that a Muslim may be put to death for murdering a non-belligerent unbeliever (Tabari, v. 44). The Holy Prophet himself ordered a Muslim murderer to be put to death for the murder of a non-belligerent non-Muslim (Qutni).
The expression, the freeman for the freeman and the slave for the slave and the female for the female, does not mean that a freeman should not be punished with death for the murder of a slave or that a woman should not be put to death for killing a member of the opposite sex, etc. The other verses of the Quran as well as the sayings and the practice of the Holy Prophet clearly establish the fact that the social position of a person or the sex of a party was never considered a bar to the application of this law. The peculiar construction, i.e. "the freeman for the freeman," etc. has been adopted here to refer to, and abolish, a custom of the Arabs whereby they used to take into consideration the sex and the social status of the murderer and the murdered person when determining punishment. If a man of high social position happened to kill a man of humble position, or if the slave of a great man killed that of a humble man, or if a lady of noble birth murdered a woman of humble origin, etc. the murderer was not punished with death, leniency being shown to him or her in sundry other ways as well. The commandment contained in this verse seeks to abolish that obnoxious custom of the Arabs and lays down in clear and unmistakable terms that no regard should be paid to the status of the murderer in the matter of retaliation.
In fact, the law of retaliation, as stated in this verse, is confined to the clause, equitable retaliation in the matter of the slain is prescribed for you, which forms a complete sentence in itself, giving a full and complete meaning. The ensuing expression, the freeman for the freeman and the slave for the slave and the female for the female, is something extra, not forming part of the law. It only contains a repudiation of the Arab custom referred to above and illustrates, by giving three instances, how the law is to be administered. Such an expression is known as جملة استینا فیه or جملة مستانفه in Arabic grammar, and is technically introduced with a view to answering a question which is suggested by the preceding clause to which it is added without any intervening conjunction. The question answered in such an expression is often understood and not expressed (Mukhtasar).
The sayings of the Holy Prophet and his practice also support the above interpretation, for it is on record that he once ordered a woman to be put to death for murdering a man (Muslim), and on another occasion he commanded that a freeman be put to death for the murder of a slave. Says the Holy Prophet: "Whoever kills his slave shall be put to death" (Majah). At another place he says: "The blood of all Muslims is alike in respect of the law of retaliation" (Nasa’i).
The words, if one is granted any remission by one’s brother, show that the infliction of capital punishment is not obligatory in all cases; for in special circumstances the murderer can be exempted from the extreme punishment by the heirs of the murdered person. Such exemption, which may be termed partial as the word شیء (any) indicates, means that the heirs of the deceased may renounce their right to have the murderer put to death and may in place of that receive from him blood money. Or as the Holy Prophet has made it clear, the heirs may, in exceptional cases and with the sanction of the authorities, even grant full pardon, remitting blood-money as well (Musnad & Baihaqi).
It is worthy of note that where the Quran speaks of remission, it uses the word "brother" instead of "heir of the murdered person". This is to hint to the heir of the slain person that he should, as far as possible, take a lenient view of the offence. On the other band, the murderer is also enjoined to pay blood money with good grace and without undue delay.
The concluding clause, i.e. whoso transgresses thereafter, for him there shall be a grievous punishment, is meant to point to the fact that if, after the matter has been amicably settled and the murderer granted a remission by the heirs of the murdered person, the heirs should take it into their heads to wreak vengeance on the murderer by killing him, they will be shown no mercy and will get capital punishment. Says the Prophet: "I will allow no remission in case of one whokills the murderer after he has accepted blood money from him" (Jarir).
The Islamic law of قصاص (retaliation), as briefly stated above, provides a very effective and practical means to put a stop to murder and safeguard human life. A man who shows a callous disregard for the life of a fellow person, loses his title to live as a member of human society. The option to pardon allowed to the heirs of the slain person should not be regarded as likely to encourage murder, for such option is not synonymous with exemption from punishment, as in ordinary circumstances the murderer will have to pay the blood money. Moreover, the would-be murderer possesses no means to know that the heirs of the person whose murder he contemplates will actually be persuaded to pardon him; so the fear of capital punishment will always be there to deter him from the commission of the crime. Again, pardon or remission is permissible only where the circumstances are such that pardon or remission is likely to improve matters and bring about good results for all parties concerned (42:41). Thus, while on the one hand, Islam has made due provision for the suppression of crime, it has, on the other, kept open the door for the display of the noble qualities of benevolence and mercy.
The way in which the Quran has upheld the ultimate necessity of the death penalty is indeed most significant. At the time when the Quran was revealed, people exacted retaliation for an injury done to them with a vengeance. They were not satisfied even with inflicting capital punishment on the murderer, to say nothing of pardoning him. They needed no incentive to retaliation. They were already overdoing it. In fact, the Islamic law of retaliation, viewed in the light of the circumstances prevailing at the time of its revelation, implied a prophecy that a time would come when people would go to the other extreme and a movement for the total abolition of capital punishment would be set on foot. So the Omniscient God laid down the law of retaliation in a form that is indispensable for the preservation and protection of human life, as well as the promotion of harmony and goodwill.
To prevent crime, Islam really aims at eliminating the conditions that produce it. It seeks to remove the very root-cause of all crime by working a complete moral reformation in man. But it does not remain content with that. It also prescribes deterrent laws in conformity with the dictates of reason, justice and humanity. The fact that, despite efforts to the contrary, the death penalty is still found on the Statute Books of most countries in one form or another, constitutes a sufficient proof of the wisdom of the Islamic teaching. As a matter of fact, even the most enthusiastic protagonists of the abolition of capital punishment have not yet been able to suggest a suitable alternative to it. They have had to admit that a long term of imprisonment as an alternative is "horrible" and is "not an ideal substitute" (Capital Punishment in the Twentieth Century by E. Roy Calvert, G. P. Putnam, London, 1930). The law of retaliation still remains the most effective deterrent to crime and an essential method to satisfy the demands of justice; and the Islamic Law takes a further step to bring about reconciliation between the offender and the aggrieved party.
a
2:195; 5:46.
2
اس کے معنے یہ ہیں کہ اگر کوئی آزاد آدمی کسی کو قتل کر دے تو خواہ مقتول غلام مرد ہو یا غلام عورت۔ یا آزاد مرد ہو یا آزاد عورت‘ اسی آزاد قاتل کو قتل کرکے بدلہ لیا جائے گا۔ اسی طرح اگر کوئی قاتل غلام ہو تو اسی قاتل غلام سے بدلہ لیا جائے گا اور اگر قاتل عورت ہو تو اسی قاتل عورت سے (خواہ وہ حُرّ ہو یا غلام) بدلہ لیا جائے گا۔
a
2:195; 5:46.
185
Important Words:
قصاص (retaliation) is derived from قص. They say قصه i.e. (1) he cut it (hair, etc.), or be clipped it; (2) he followed him closely or followed in his footsteps; and (3) he described or narrated it. قاص الرجل means, he did with the man the like of that which he did to him; he retaliated on him for the wrong done to him. اقص الامیر زیدا من بکر means, the Amir retaliated upon Bakr for the wrong he had done to Zaid. قصاص therefore, means, retaliation, by slaying for slaying, and wounding for wounding, etc. (Aqrab) or the following up of a murder or an injury with a view to retaliating or punishing (Mufradat).
القتلی (the slain) is the plural of قتیل in the sense of مقتول i.e. a murdered person (Aqrab).
الحر (freeman) is derived from حر meaning: (1) he was free-born; (2) he was of good and noble origin. حرالارض means, the best portion of land. Thus الحر means; (1) a freeman, opposite of slave or captive; (2) a noble person; (3) the good and pure portion of a thing (Aqrab).
Commentary:
This verse comprises a very important principle of civil law, i.e. equality of man and necessity of awarding proportionate punishment to all offenders without distinction, unless an offender is forgiven by the relatives of his victim under circumstances that are expected to lead to improvement and betterment of conditions.
The words کتب علیکم i.e. "is prescribed for you" show that retaliation for the slain is not simply permissible but is obligatory. Failure to inflict the punishment prescribed by Law on the offender would be tantamount to a violation of the commandment. The duty, however, of punishing the culprit does not devolve on the heirs of the murdered person but, as the plural number of the expression علیکم (for you) shows, on the authorities responsible for the maintenance of law and order. But, as the singular number of the expression اخیه (one’s brother) shows, the former have been given the option to forgive. The clause, therefore, means that on the one hand the concerned authorities are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord, and on the other hand the heirs of the murdered person are not entitled to take the law into their own hands and inflict the punishment on the guilty person themselves.
The verse under comment makes no distinction between different classes of persons in connection with the law of retaliation. The words used are of a general nature and apply to all offenders who might be guilty of murder, no matter of what rank or station in life or of what religion. Any person, irrespective of his caste or creed and irrespective of his station, must be put to death for the murder of any other person, unless pardoned by the relatives of the victim and unless the pardon has the sanction of the authorities. The sayings of the Holy Prophet are explicit on this point (Majah, ch. on Diyat).
There is indeed a saying of the Holy Prophet to the effect that a Muslim should not be put to death for killing a disbeliever. But this saying, read in conjunction with several others bearing on the same subject and interpreted in the light of the relevant Quranic verses, forces us to the conclusion that the word "disbeliever" in the tradition referred to above is not general but means only a حربی کافر i.e. such disbeliever as belongs to a people who are at war with the Muslims or, in other words, one who is a member of a belligerent community. In fact, the Companions of the Holy Prophet are all agreed that a Muslim may be put to death for murdering a non-belligerent unbeliever (Tabari, v. 44). The Holy Prophet himself ordered a Muslim murderer to be put to death for the murder of a non-belligerent non-Muslim (Qutni).
The expression, the freeman for the freeman and the slave for the slave and the female for the female, does not mean that a freeman should not be punished with death for the murder of a slave or that a woman should not be put to death for killing a member of the opposite sex, etc. The other verses of the Quran as well as the sayings and the practice of the Holy Prophet clearly establish the fact that the social position of a person or the sex of a party was never considered a bar to the application of this law. The peculiar construction, i.e. "the freeman for the freeman," etc. has been adopted here to refer to, and abolish, a custom of the Arabs whereby they used to take into consideration the sex and the social status of the murderer and the murdered person when determining punishment. If a man of high social position happened to kill a man of humble position, or if the slave of a great man killed that of a humble man, or if a lady of noble birth murdered a woman of humble origin, etc. the murderer was not punished with death, leniency being shown to him or her in sundry other ways as well. The commandment contained in this verse seeks to abolish that obnoxious custom of the Arabs and lays down in clear and unmistakable terms that no regard should be paid to the status of the murderer in the matter of retaliation.
In fact, the law of retaliation, as stated in this verse, is confined to the clause, equitable retaliation in the matter of the slain is prescribed for you, which forms a complete sentence in itself, giving a full and complete meaning. The ensuing expression, the freeman for the freeman and the slave for the slave and the female for the female, is something extra, not forming part of the law. It only contains a repudiation of the Arab custom referred to above and illustrates, by giving three instances, how the law is to be administered. Such an expression is known as جملة استینا فیه or جملة مستانفه in Arabic grammar, and is technically introduced with a view to answering a question which is suggested by the preceding clause to which it is added without any intervening conjunction. The question answered in such an expression is often understood and not expressed (Mukhtasar).
The sayings of the Holy Prophet and his practice also support the above interpretation, for it is on record that he once ordered a woman to be put to death for murdering a man (Muslim), and on another occasion he commanded that a freeman be put to death for the murder of a slave. Says the Holy Prophet: "Whoever kills his slave shall be put to death" (Majah). At another place he says: "The blood of all Muslims is alike in respect of the law of retaliation" (Nasa’i).
The words, if one is granted any remission by one’s brother, show that the infliction of capital punishment is not obligatory in all cases; for in special circumstances the murderer can be exempted from the extreme punishment by the heirs of the murdered person. Such exemption, which may be termed partial as the word شیء (any) indicates, means that the heirs of the deceased may renounce their right to have the murderer put to death and may in place of that receive from him blood money. Or as the Holy Prophet has made it clear, the heirs may, in exceptional cases and with the sanction of the authorities, even grant full pardon, remitting blood-money as well (Musnad & Baihaqi).
It is worthy of note that where the Quran speaks of remission, it uses the word "brother" instead of "heir of the murdered person". This is to hint to the heir of the slain person that he should, as far as possible, take a lenient view of the offence. On the other band, the murderer is also enjoined to pay blood money with good grace and without undue delay.
The concluding clause, i.e. whoso transgresses thereafter, for him there shall be a grievous punishment, is meant to point to the fact that if, after the matter has been amicably settled and the murderer granted a remission by the heirs of the murdered person, the heirs should take it into their heads to wreak vengeance on the murderer by killing him, they will be shown no mercy and will get capital punishment. Says the Prophet: "I will allow no remission in case of one whokills the murderer after he has accepted blood money from him" (Jarir).
The Islamic law of قصاص (retaliation), as briefly stated above, provides a very effective and practical means to put a stop to murder and safeguard human life. A man who shows a callous disregard for the life of a fellow person, loses his title to live as a member of human society. The option to pardon allowed to the heirs of the slain person should not be regarded as likely to encourage murder, for such option is not synonymous with exemption from punishment, as in ordinary circumstances the murderer will have to pay the blood money. Moreover, the would-be murderer possesses no means to know that the heirs of the person whose murder he contemplates will actually be persuaded to pardon him; so the fear of capital punishment will always be there to deter him from the commission of the crime. Again, pardon or remission is permissible only where the circumstances are such that pardon or remission is likely to improve matters and bring about good results for all parties concerned (42:41). Thus, while on the one hand, Islam has made due provision for the suppression of crime, it has, on the other, kept open the door for the display of the noble qualities of benevolence and mercy.
The way in which the Quran has upheld the ultimate necessity of the death penalty is indeed most significant. At the time when the Quran was revealed, people exacted retaliation for an injury done to them with a vengeance. They were not satisfied even with inflicting capital punishment on the murderer, to say nothing of pardoning him. They needed no incentive to retaliation. They were already overdoing it. In fact, the Islamic law of retaliation, viewed in the light of the circumstances prevailing at the time of its revelation, implied a prophecy that a time would come when people would go to the other extreme and a movement for the total abolition of capital punishment would be set on foot. So the Omniscient God laid down the law of retaliation in a form that is indispensable for the preservation and protection of human life, as well as the promotion of harmony and goodwill.
To prevent crime, Islam really aims at eliminating the conditions that produce it. It seeks to remove the very root-cause of all crime by working a complete moral reformation in man. But it does not remain content with that. It also prescribes deterrent laws in conformity with the dictates of reason, justice and humanity. The fact that, despite efforts to the contrary, the death penalty is still found on the Statute Books of most countries in one form or another, constitutes a sufficient proof of the wisdom of the Islamic teaching. As a matter of fact, even the most enthusiastic protagonists of the abolition of capital punishment have not yet been able to suggest a suitable alternative to it. They have had to admit that a long term of imprisonment as an alternative is "horrible" and is "not an ideal substitute" (Capital Punishment in the Twentieth Century by E. Roy Calvert, G. P. Putnam, London, 1930). The law of retaliation still remains the most effective deterrent to crime and an essential method to satisfy the demands of justice; and the Islamic Law takes a further step to bring about reconciliation between the offender and the aggrieved party.
a
2:195; 5:46.
204
The verse comprises a very important principle of civil law, i.e. equality of man and necessity of awarding proportionate punishment to all offenders without distinction, unless an offender is forgiven by the relatives of his victim under circumstances that are calculated to lead to improvement and betterment of conditions.
The words "is prescribed for you" show that retaliation for the slain is obligatory. Failure to inflict the punishment prescribed by Law on the offender is tantamount to violation of the Divine commandment. The duty, however, of punishing the culprit devolves not on the heirs of the murdered person but, as the plural ‘Alaikum (for you) shows, on the authorities responsible for the maintenance of law and order. The former, however, have been given the option to forgive. So whereas on the one hand the concerned authorities are bound to punish the offender according to the requirements of law, having no right to pardon him of their own accord, on the other the heirs of the m
اِنَّ الَّذِیۡنَ یَشۡتَرُوۡنَ بِعَہۡدِ اللّٰہِ وَاَیۡمٰنِہِمۡ ثَمَنًا قَلِیۡلًا اُولٰٓئِکَ لَا خَلٰقَ لَہُمۡ فِی الۡاٰخِرَۃِ وَلَا یُکَلِّمُہُمُ اللّٰہُ وَلَا یَنۡظُرُ اِلَیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ وَلَا یُزَکِّیۡہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
یعنی دنیوی مال جو دین کے مقابلہ میں بالکل حقیر ہے۔ یہ مرادنہیں کہ تھوڑی قیمت لینا ناجائز ہے دین فروخت کرنے کے لئے بہت مال لینا چاہیئے۔
See 2:42.
2:175; 23:109.
God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure.
See 2:42.
2:175; 23:109.
Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.
b
2:42.
c
2:175; 23:109.
255
安拉将不向他们讲亲切的话, 也不用仁慈和怜悯的眼光看他们, 也不认为他们是纯洁的。
2
یعنی دنیوی مال جو دین کے مقابلہ میں بالکل حقیر ہے۔ یہ مرادنہیں کہ تھوڑی قیمت لینا ناجائز ہے دین فروخت کرنے کے لئے بہت مال لینا چاہیئے۔
a
See 2:42.
b
2:175; 23:109.
366
Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.
c
See 2:42.
d
2:175; 23:109.
430
God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَمَاتُوۡا وَہُمۡ کُفَّارٌ فَلَنۡ یُّقۡبَلَ مِنۡ اَحَدِہِمۡ مِّلۡءُ الۡاَرۡضِ ذَہَبًا وَّلَوِ افۡتَدٰی بِہٖۤ ۗ اُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ وَّمَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
c
2:162; 4:19; 47:35.
b
2:162; 4:19; 47:35.
378
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
a
2:162; 4:19; 47:35.
اِنَّ الَّذِیۡنَ اشۡتَرَوُا الۡکُفۡرَ بِالۡاِیۡمٰنِ لَنۡ یَّضُرُّوا اللّٰہَ شَیۡـًٔا وَّلَہُمۡ عَذَابٌ اَلِیۡمٌ
2:17, 87; 14:29.
2:17, 87; 14:29.
2:17, 87; 14:29.
Commentary:
As in the preceding verse, the word Allah in the clause, cannot harm Allah, stands either for the cause of Allah or for the Holy Prophet and the believers, because God is evidently above being harmed. The expression has been used to show that those who try to do harm to Islam or to the Holy Prophet and his followers, really try to do harm to God Himself, for the obvious reason that the cause of the Holy Prophet or that of Islam is the cause of God Himself.
c
2:17, 87; 14:29.
b
2:17, 87; 14:29.
460
Commentary:
As in the preceding verse, the word Allah in the clause, cannot harm Allah, stands either for the cause of Allah or for the Holy Prophet and the believers, because God is evidently above being harmed. The expression has been used to show that those who try to do harm to Islam or to the Holy Prophet and his followers, really try to do harm to God Himself, for the obvious reason that the cause of the Holy Prophet or that of Islam is the cause of God Himself.
d
2:17, 87; 14:29.
لَا تَحۡسَبَنَّ الَّذِیۡنَ یَفۡرَحُوۡنَ بِمَاۤ اَتَوۡا وَّیُحِبُّوۡنَ اَنۡ یُّحۡمَدُوۡا بِمَا لَمۡ یَفۡعَلُوۡا فَلَا تَحۡسَبَنَّہُمۡ بِمَفَازَۃٍ مِّنَ الۡعَذَابِ ۖ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
61:3-4.
قرآن مجید کی آیت میں لَا تَحْسَبَنَّ یعنی بالکل نہ سمجھ‘ کے الفاظ دو دفعہ آئے ہیں جس کے معنے تاکید کے ہیں اسی لئے ہم نے بالکل کے لفظ سے تاکید کے معنے ادا کر دئے ہیں۔
61:3-4.
Mafazah means, a place or state of security or escape; a means of success and prosperity (Aqrab).
61:3-4.
Important Words:
مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).
Commentary:
The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.
b
61:3-4.
2
قرآن مجید کی آیت میں لَا تَحْسَبَنَّ یعنی بالکل نہ سمجھ‘ کے الفاظ دو دفعہ آئے ہیں جس کے معنے تاکید کے ہیں اسی لئے ہم نے بالکل کے لفظ سے تاکید کے معنے ادا کر دئے ہیں۔
b
61:3-4.
471
Important Words:
مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).
Commentary:
The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.
a
61:3-4.
545
Mafazah means, a place or state of security or escape; a means of success and prosperity (Aqrab).
اِنَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ اَنَّ لَہُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّمِثۡلَہٗ مَعَہٗ لِیَفۡتَدُوۡا بِہٖ مِنۡ عَذَابِ یَوۡمِ الۡقِیٰمَۃِ مَا تُقُبِّلَ مِنۡہُمۡ ۖ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
13:19; 39:48.
13:19; 39:48.
13:19; 39:48.
a
13:19; 39:48.
a
13:19; 39:48.
d
13:19; 39:48.
لَّقَدۡ کَفَرَ الَّذِیۡنَ قَالُوۡۤا اِنَّ اللّٰہَ ثَالِثُ ثَلٰثَۃٍ ۘ وَمَا مِنۡ اِلٰہٍ اِلَّاۤ اِلٰہٌ وّٰحِدٌ ۚ وَاِنۡ لَّمۡ یَنۡتَہُوۡا عَمَّا یَقُوۡلُوۡنَ لَیَمَسَّنَّ الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابٌ اَلِیۡمٌ
4:172.
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
4:172.
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
c
4:172.
387
这节经文所叙述的是 “三位一体” 的教义, 即圣父、圣子和圣灵--------三位同时存在并在一切方面都相互等同, 结合成为一个安拉, 但仍然是三位的那一神秘难解的教义。第一个定出这一具体教义的是奈斯会议 (Nicene Council), 尤其是阿他那修士信条 (Athenasian Creed)。这一教义形成基督教的基本信条。
c
4:172.
704
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
d
4:172.
778
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَیَبۡلُوَنَّکُمُ اللّٰہُ بِشَیۡءٍ مِّنَ الصَّیۡدِ تَنَالُہٗۤ اَیۡدِیۡکُمۡ وَرِمَاحُکُمۡ لِیَعۡلَمَ اللّٰہُ مَنۡ یَّخَافُہٗ بِالۡغَیۡبِ ۚ فَمَنِ اعۡتَدٰی بَعۡدَ ذٰلِکَ فَلَہٗ عَذَابٌ اَلِیۡمٌ
57:26.
57:26.
As hunting is ordinarily done in a jungle where one is generally alone and where there is none beside God to observe one breaking the Divine commandments, the verse fittingly mentions hunting to illustrate God- fearingness. It also serves as an introduction to the commandment that follows in the next verse.
57:26.
Commentary:
As hunting is ordinarily done in a jungle where one is generally alone and where there is none beside God to observe one’s breaking Divine commandments, the verse fittingly mentions hunting to illustrate تقوی or God-fearingness. While engaged in hunting, man’s abstention from violating Divine commandments would show that he has really done so out of the fear of God. It is thus that, by an outward act, the inner condition of a man’s heart may become revealed.
The verse also serves as an introduction to the commandment that follows in the next verse and prepares believers for the acceptance of an injunction which ran counter to the prevalent practice.
c
57:26.
a
57:26.
722
Commentary:
As hunting is ordinarily done in a jungle where one is generally alone and where there is none beside God to observe one’s breaking Divine commandments, the verse fittingly mentions hunting to illustrate تقوی or God-fearingness. While engaged in hunting, man’s abstention from violating Divine commandments would show that he has really done so out of the fear of God. It is thus that, by an outward act, the inner condition of a man’s heart may become revealed.
The verse also serves as an introduction to the commandment that follows in the next verse and prepares believers for the acceptance of an injunction which ran counter to the prevalent practice.
a
57:26.
792
As hunting is ordinarily done in a jungle where one is generally alone and where there is none beside God to observe one breaking the Divine commandments, the verse fittingly mentions hunting to illustrate God- fearingness. It also serves as an introduction to the commandment that follows in the next verse.
وَمِنۡہُمُ الَّذِیۡنَ یُؤۡذُوۡنَ النَّبِیَّ وَیَقُوۡلُوۡنَ ہُوَ اُذُنٌ ۚ قُلۡ اُذُنُ خَیۡرٍ لَّکُمۡ یُؤۡمِنُ بِاللّٰہِ وَیُؤۡمِنُ لِلۡمُؤۡمِنِیۡنَ وَرَحۡمَۃٌ لِّلَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ ۚ وَالَّذِیۡنَ یُؤۡذُوۡنَ رَسُوۡلَ اللّٰہِ لَہُمۡ عَذَابٌ اَلِیۡمٌ
یعنی لوگوں کی شکایتیں سنتا رہتا ہے۔
یعنی سنتا تو ضرور ہے مگر تمہارے فائدہ کے لئے سنتا ہے تاکہ تمہاری اصلاح کرے۔ اور ایسا سننے والا قوم کا محسن ہوتا ہے۔ خبریں سننا اس کے لئے منع ہے جو بغض اور کینہ سے کام لے۔
یعنی منافق لوگ۔
9:128; 21:108.
Udhun (lit. meaning an ear) signifies, one who listens to and believes in everything that is said to him. Of the many contemptuous and disparaging remarks that the Holy Prophet’s traducers made about him one was that he listened to and readily believed as true all reports that were conveyed to him so that he had become, as it were, the very organ of hearing.
9:128; 21:108.
Commentary:
The hypocrites, by using the words, ھو اذن i.e. he gives ear to all, (lit. "he is all ear") with regard to the Holy Prophet, meant to say that he was always listening to the reports of his reporters and thus, by reason of the excess of this practice, he had become, as it were, the very organ of hearing. The verse replies to this taunt of the hypocrites by saying that the Prophet did indeed receive reports but this practice was essential for good administration; for if he who is in power does not keep himself well-informed, he cannot rule with justice.
Moreover, by using the words, is good for you, the verse hints that though the Prophet did listen to reports about the machinations of the hypocrites, he never punished them merely on the basis of these reports without first ascertaining whether they were true or false, and even when they proved to be true, he very often pardoned them. So, it was not right for them to taunt him for keeping himself informed of what went on around him.
a
9:128; 21:108.
572
اُذُنْ (Udhun) (意思是耳朵) 意指一个听信他所听到的一切事情的人。在诽谤穆圣人所说的许多轻视污蔑他的话中间, 有一句是他听了一切传给他的报告就马上信以为真, 因此, 可以说是, 他已经成为一只听觉器官了。
1
یعنی لوگوں کی شکایتیں سنتا رہتا ہے۔
2
یعنی سنتا تو ضرور ہے مگر تمہارے فائدہ کے لئے سنتا ہے تاکہ تمہاری اصلاح کرے۔ اور ایسا سننے والا قوم کا محسن ہوتا ہے۔ خبریں سننا اس کے لئے منع ہے جو بغض اور کینہ سے کام لے۔
3
یعنی منافق لوگ۔
a
9:128; 21:108.
1216
Commentary:
The hypocrites, by using the words, ھو اذن i.e. he gives ear to all, (lit. "he is all ear") with regard to the Holy Prophet, meant to say that he was always listening to the reports of his reporters and thus, by reason of the excess of this practice, he had become, as it were, the very organ of hearing. The verse replies to this taunt of the hypocrites by saying that the Prophet did indeed receive reports but this practice was essential for good administration; for if he who is in power does not keep himself well-informed, he cannot rule with justice.
Moreover, by using the words, is good for you, the verse hints that though the Prophet did listen to reports about the machinations of the hypocrites, he never punished them merely on the basis of these reports without first ascertaining whether they were true or false, and even when they proved to be true, he very often pardoned them. So, it was not right for them to taunt him for keeping himself informed of what went on around him.
a
9:128; 21:108.
1194
Udhun (lit. meaning an ear) signifies, one who listens to and believes in everything that is said to him. Of the many contemptuous and disparaging remarks that the Holy Prophet’s traducers made about him one was that he listened to and readily believed as true all reports that were conveyed to him so that he had become, as it were, the very organ of hearing.
وَاِلٰی ثَمُوۡدَ اَخَاہُمۡ صٰلِحًا ۗ قَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗ ۖ قَدۡ جَآءَتۡکُمۡ بَیِّنَۃٌ مِّنۡ رَّبِّکُمۡ ۖ ہٰذِہٖ نَاقَۃُ اللّٰہِ لَکُمۡ اٰیَۃً ۖ فَذَرُوۡہَا تَاۡکُلۡ فِیۡۤ اَرۡضِ اللّٰہِ ۖ وَلَا تَمَسُّوۡہَا بِسُوۡٓءٍ فَیَاۡخُذَکُمۡ عَذَابٌ اَلِیۡمٌ
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
11:62; 27:46.
洒姆德部族生活在阿拉伯的西部, 从亚丁向北延展到叙利亚。他们生活在伊司马仪时代以前没有多少时候。他们的领土和阿德部族的领土接界, 但他们大部分住在山里。
先知撒利在呼德之后, 大概和伊布拉欣是同时代人。
在那些地区, 骆驼是主要的运输工具。先知撒利过去就是骑着他的母驼经常旅行到各处去传道的。在他的母驼自由走动的道路上放置障碍或伤害它, 等于是妨碍安拉托付撒利所进行的工作。这只母驼没有什么出奇之处, 是一只普普通通的骆驼。但它附有神圣的意义是, 安拉宣布它是一种迹象和先知撒利这个人的神圣不可侵犯的标志。因此, 伤害它等于伤害撒利本人以及损害他的工作。
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
11:62; 27:46.
The camel formed the chief means of conveyance in those parts and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his Message. Placing obstruction in the way of the free movements of the she-camel or doing it harm was tantamount to obstructing the work with which God had entrusted Salih. There was nothing unusual about the she-camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a Sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih, and so doing an injury to it was tantamount to doing an injury to Salih himself and to hampering his work.
The words do not mean that she was to be allowed to graze in any field she entered. The meaning is that no obstruction was to be put in her way and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movements of his she- camel was in harmony with a time-honoured Arab custom.
The Thamud tribe lived in the western parts of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills.
The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
11:62; 27:46.
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
Important Words:
ثمود (Thamud) was the name of a tribe that lived after ‘Ad. The name may have been derived from the Arabic root ثمد. They say ثمدہ i.e. he dug out a hole in the earth so that water might collect in it (Aqrab). The tribe Thamud lived in the western part of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills. For a fuller note on the subject see 11:62.
صالح (Salih) is an Arabic word being derived from صلح i.e. he was or became good or righteous. صالح means, a righteous person. See 2:12, 161. The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
Commentary:
The camel formed the chief means of conveyance in Arabia, and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his message. So he told his people that placing obstruction in the way of the free movements of the she-camel or doing harm to it would be tantamount to obstructing the work with which God had entrusted him, and that if they did not stand out of her way, God’s punishment would surely descend upon them. Thus it was that the she-camel was meant as a sign for the tribe of Thamud. There was nothing unusual about the camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih and doing an injury to it was declared to be tantamount to doing an injury to Salih himself and to hampering his work.
The words, leave her that she may feed in Allah’s earth, do not mean that she was to be allowed to graze in any field she pleased. What is meant is only that no obstruction was to be put in her way, and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movement of his she-camel was also in harmony with a time-honoured Arab custom.
a
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
e
11:62; 27:46.
505
洒姆德部族生活在阿拉伯的西部, 从亚丁向北延展到叙利亚。他们生活在伊司马仪时代以前没有多少时候。他们的领土和阿德部族的领土接界, 但他们大部分住在山里。
506
先知撒利在呼德之后, 大概和伊布拉欣是同时代人。
507
在那些地区, 骆驼是主要的运输工具。先知撒利过去就是骑着他的母驼经常旅行到各处去传道的。在他的母驼自由走动的道路上放置障碍或伤害它, 等于是妨碍安拉托付撒利所进行的工作。这只母驼没有什么出奇之处, 是一只普普通通的骆驼。但它附有神圣的意义是, 安拉宣布它是一种迹象和先知撒利这个人的神圣不可侵犯的标志。因此, 伤害它等于伤害撒利本人以及损害他的工作。
a
11:62; 27:46.
b
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
972
Important Words:
ثمود (Thamud) was the name of a tribe that lived after ‘Ad. The name may have been derived from the Arabic root ثمد. They say ثمدہ i.e. he dug out a hole in the earth so that water might collect in it (Aqrab). The tribe Thamud lived in the western part of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills. For a fuller note on the subject see 11:62.
صالح (Salih) is an Arabic word being derived from صلح i.e. he was or became good or righteous. صالح means, a righteous person. See 2:12, 161. The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
Commentary:
The camel formed the chief means of conveyance in Arabia, and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his message. So he told his people that placing obstruction in the way of the free movements of the she-camel or doing harm to it would be tantamount to obstructing the work with which God had entrusted him, and that if they did not stand out of her way, God’s punishment would surely descend upon them. Thus it was that the she-camel was meant as a sign for the tribe of Thamud. There was nothing unusual about the camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih and doing an injury to it was declared to be tantamount to doing an injury to Salih himself and to hampering his work.
The words, leave her that she may feed in Allah’s earth, do not mean that she was to be allowed to graze in any field she pleased. What is meant is only that no obstruction was to be put in her way, and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movement of his she-camel was also in harmony with a time-honoured Arab custom.
a
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
e
11:62; 27:46.
1000
The camel formed the chief means of conveyance in those parts and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his Message. Placing obstruction in the way of the free movements of the she-camel or doing it harm was tantamount to obstructing the work with which God had entrusted Salih. There was nothing unusual about the she-camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a Sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih, and so doing an injury to it was tantamount to doing an injury to Salih himself and to hampering his work.
1001
The words do not mean that she was to be allowed to graze in any field she entered. The meaning is that no obstruction was to be put in her way and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movements of his she- camel was in harmony with a time-honoured Arab custom.
998
The Thamud tribe lived in the western parts of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills.
999
The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
اَلَّذِیۡنَ یَلۡمِزُوۡنَ الۡمُطَّوِّعِیۡنَ مِنَ الۡمُؤۡمِنِیۡنَ فِی الصَّدَقٰتِ وَالَّذِیۡنَ لَا یَجِدُوۡنَ اِلَّا جُہۡدَہُمۡ فَیَسۡخَرُوۡنَ مِنۡہُمۡ ۙ سَخِرَ اللّٰہُ مِنۡہُمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
9:58.
9:58.
A poor Muslim, Abu ‘Aqil, who gave only a small quantity of dates, his whole day’s earnings as his contribution, was scoffed at by the Hypocrites for his scanty offering.
9:58.
Commentary:
The verse purports to say that the hypocrites sought excuses to find fault with all classes of believers—both those who spent freely and those who could not do so. Particular reference is to the expedition to Tabuk. Before he started for Tabuk, the Holy Prophet invited the believers to make voluntary contribution to meet the expenses of this great expedition. ‘Uthman gave 300 camels and 10,000 dinars; AbuBakr parted with all that he possessed; while ‘Umar gave as much as half of his entire property. The hypocrites attributed these and other similar liberal donations to a desire for show and display on the part of the donors. On the other hand, poor believers, who could make only small contributions, were also not spared. For instance, a poor Muslim, Abu ‘Aqil, who gave only a small quantity of dates, his whole day’s earnings, as his contribution, was scoffed at by the hypocrites for his scanty offering. It is to the taunting and scoffing of the hypocrites on this occasion that this verse particularly refers.
b
9:58.
b
9:58.
1231
Commentary:
The verse purports to say that the hypocrites sought excuses to find fault with all classes of believers—both those who spent freely and those who could not do so. Particular reference is to the expedition to Tabuk. Before he started for Tabuk, the Holy Prophet invited the believers to make voluntary contribution to meet the expenses of this great expedition. ‘Uthman gave 300 camels and 10,000 dinars; AbuBakr parted with all that he possessed; while ‘Umar gave as much as half of his entire property. The hypocrites attributed these and other similar liberal donations to a desire for show and display on the part of the donors. On the other hand, poor believers, who could make only small contributions, were also not spared. For instance, a poor Muslim, Abu ‘Aqil, who gave only a small quantity of dates, his whole day’s earnings, as his contribution, was scoffed at by the hypocrites for his scanty offering. It is to the taunting and scoffing of the hypocrites on this occasion that this verse particularly refers.
a
9:58.
1201
A poor Muslim, Abu ‘Aqil, who gave only a small quantity of dates, his whole day’s earnings as his contribution, was scoffed at by the Hypocrites for his scanty offering.
وَجَآءَ الۡمُعَذِّرُوۡنَ مِنَ الۡاَعۡرَابِ لِیُؤۡذَنَ لَہُمۡ وَقَعَدَ الَّذِیۡنَ کَذَبُوا اللّٰہَ وَرَسُوۡلَہٗ ۚ سَیُصِیۡبُ الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابٌ اَلِیۡمٌ
Mu‘adhdhir is derived from ‘Adhdhara which means, he excused or affected to excuse himself but did not adduce a valid excuse for doing so; he was remiss or wanting or deficient in an affair, setting up an excuse for being so. Thus the word means, one who falls short of his duty and then excuses himself without having any real excuse (Lane).
Important Words:
المعذرون (those who make excuses) is the plural of معذر which is the active participle from عذر. (‘adhdhara) which again is derived from عذر (‘adhara). They say عذرہ i.e. he excused him or he cleared him from blame, or he accepted his excuse. عذر(‘adhdhara) means, he was without excuse; or he affected to excuse himself but had no excuse; or he excused himself but did not adduce a valid excuse for doing so; he was remiss or wanting or deficient in an affair, setting up an excuse for being so; he did not act vigorously in the affair, causing it to be imagined that he had an excuse when really he had none. Thus معذر is one who falls short of his duty and then excuses himself without having any real excuse; whereas معتذر is one who excuses himself whether he has a real excuse or not (Lane).
Commentary:
The verse speaks of the hypocrites as well as of those weak of faith who did not join the expedition to Tabuk. Some of them were disbelievers at heart, while others were only weak of faith.
1240
Important Words:
المعذرون (those who make excuses) is the plural of معذر which is the active participle from عذر. (‘adhdhara) which again is derived from عذر (‘adhara). They say عذرہ i.e. he excused him or he cleared him from blame, or he accepted his excuse. عذر(‘adhdhara) means, he was without excuse; or he affected to excuse himself but had no excuse; or he excused himself but did not adduce a valid excuse for doing so; he was remiss or wanting or deficient in an affair, setting up an excuse for being so; he did not act vigorously in the affair, causing it to be imagined that he had an excuse when really he had none. Thus معذر is one who falls short of his duty and then excuses himself without having any real excuse; whereas معتذر is one who excuses himself whether he has a real excuse or not (Lane).
Commentary:
The verse speaks of the hypocrites as well as of those weak of faith who did not join the expedition to Tabuk. Some of them were disbelievers at heart, while others were only weak of faith.
1207
Mu‘adhdhir is derived from ‘Adhdhara which means, he excused or affected to excuse himself but did not adduce a valid excuse for doing so; he was remiss or wanting or deficient in an affair, setting up an excuse for being so. Thus the word means, one who falls short of his duty and then excuses himself without having any real excuse (Lane).
قِیۡلَ یٰنُوۡحُ اہۡبِطۡ بِسَلٰمٍ مِّنَّا وَبَرَکٰتٍ عَلَیۡکَ وَعَلٰۤی اُمَمٍ مِّمَّنۡ مَّعَکَ ۚ وَاُمَمٌ سَنُمَتِّعُہُمۡ ثُمَّ یَمَسُّہُمۡ مِّنَّا عَذَابٌ اَلِیۡمٌ
معلوم ہوا ہے کہ نوحؑ کی نبوت کا زمانہ دیر تک چلا گیا تھا۔ اور اس کے زمانہ میں کئی امتیں بنیں اور بگڑیں۔
اس جگہ سفر سے مراد کشتی کا سفر نہیں بلکہ نبوت کے زمانہ کا سفر ہے۔
The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the peopl
Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God.
1
معلوم ہوا ہے کہ نوحؑ کی نبوت کا زمانہ دیر تک چلا گیا تھا۔ اور اس کے زمانہ میں کئی امتیں بنیں اور بگڑیں۔
2
اس جگہ سفر سے مراد کشتی کا سفر نہیں بلکہ نبوت کے زمانہ کا سفر ہے۔
1429
Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God.
1321
The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the peopl
وَکَذٰلِکَ اَخۡذُ رَبِّکَ اِذَاۤ اَخَذَ الۡقُرٰی وَہِیَ ظٰلِمَۃٌ ۚ اِنَّ اَخۡذَہٗۤ اَلِیۡمٌ شَدِیۡدٌ
54:43; 85:13.
54:43; 85:13.
54:43; 85:13.
Commentary:
This verse gives the reason why all the foregoing events—the destruction of the people of Noah down to Moses have been related. The reason is that when the punishment of God overtakes a people, they are simply annihilated. The enemies of the Holy Prophet are told by implication that they should take warning from the fate of the opponents of former Prophets.
The word ظالمة (doing wrong) is used here in the sense of مشرکة (those who associate gods with God). The word ظلم (wrong) has been used in the sense of شرك (idol-worship) at several places in the Quran. What is meant to be conveyed here is that the punishment which overtakes a people when they become idolaters and lose faith in the Unity of God is most destructive and generally extirpatory, while the ruin which comes upon a people from natural causes is gradual.
e
54:43; 85:13.
a
54:43; 85:13.
1483
Commentary:
This verse gives the reason why all the foregoing events—the destruction of the people of Noah down to Moses have been related. The reason is that when the punishment of God overtakes a people, they are simply annihilated. The enemies of the Holy Prophet are told by implication that they should take warning from the fate of the opponents of former Prophets.
The word ظالمة (doing wrong) is used here in the sense of مشرکة (those who associate gods with God). The word ظلم (wrong) has been used in the sense of شرك (idol-worship) at several places in the Quran. What is meant to be conveyed here is that the punishment which overtakes a people when they become idolaters and lose faith in the Unity of God is most destructive and generally extirpatory, while the ruin which comes upon a people from natural causes is gradual.
a
54:43; 85:13.
وَاسۡتَبَقَا الۡبَابَ وَقَدَّتۡ قَمِیۡصَہٗ مِنۡ دُبُرٍ وَّاَلۡفَیَا سَیِّدَہَا لَدَا الۡبَابِ ۚ قَالَتۡ مَا جَزَآءُ مَنۡ اَرَادَ بِاَہۡلِکَ سُوۡٓءًا اِلَّاۤ اَنۡ یُّسۡجَنَ اَوۡ عَذَابٌ اَلِیۡمٌ
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
1529
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
وَقَالَ الشَّیۡطٰنُ لَمَّا قُضِیَ الۡاَمۡرُ اِنَّ اللّٰہَ وَعَدَکُمۡ وَعۡدَ الۡحَقِّ وَوَعَدتُّکُمۡ فَاَخۡلَفۡتُکُمۡ ۖ وَمَا کَانَ لِیَ عَلَیۡکُمۡ مِّنۡ سُلۡطٰنٍ اِلَّاۤ اَنۡ دَعَوۡتُکُمۡ فَاسۡتَجَبۡتُمۡ لِیۡ ۖ فَلَا تَلُوۡمُوۡنِیۡ وَلُوۡمُوۡۤا اَنۡفُسَکُمۡ ۖ مَّاۤ اَنَا۠ بِمُصۡرِخِکُمۡ وَمَاۤ اَنۡتُمۡ بِمُصۡرِخِیَّ ۖ اِنِّیۡ کَفَرۡتُ بِمَاۤ اَشۡرَکۡتُمُوۡنِ مِنۡ قَبۡلُ ۗ اِنَّ الظّٰلِمِیۡنَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
f
15:43; 16:100; 17:66.
a
15:43; 16:100; 17:66.
1677
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
a
15:43; 16:100; 17:66.
تَاللّٰہِ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰۤی اُمَمٍ مِّنۡ قَبۡلِکَ فَزَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ فَہُوَ وَلِیُّہُمُ الۡیَوۡمَ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
6:43; 22:53.
6:44; 8:49.
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
c
6:43; 22:53.
d
6:44; 8:49.
a
6:43; 22:53.
b
6:44; 8:49.
1864
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
a
6:44; 8:49.
d
6:43; 22:53.
اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاٰیٰتِ اللّٰہِ لَا یَہۡدِیۡہِمُ اللّٰہُ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
Commentary:
The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.
1905
Commentary:
The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.
مَتٰعٌ قَلِیۡلٌ وَّلَہُمۡ عَذَابٌ اَلِیۡمٌ
3:198; 4:78.
3:198; 4:78.
3:198; 4:78.
Commentary:
False claimants to Divine revelation may enjoy a limited respite but their life is sure to be cut short and before they have made any headway, they die an ignominious death. According to the Quran a person who falsely claims to have received Divine revelation and to have been entrusted with a Divine mission cannot enjoy a long respite—much less the period which the Holy Prophet lived after he laid claim to prophethood.
b
3:198; 4:78.
b
3:198; 4:78.
1918
Commentary:
False claimants to Divine revelation may enjoy a limited respite but their life is sure to be cut short and before they have made any headway, they die an ignominious death. According to the Quran a person who falsely claims to have received Divine revelation and to have been entrusted with a Divine mission cannot enjoy a long respite—much less the period which the Holy Prophet lived after he laid claim to prophethood.
b
3:198; 4:78.
اِنَّ الَّذِیۡنَ یُحِبُّوۡنَ اَنۡ تَشِیۡعَ الۡفٰحِشَۃُ فِی الَّذِیۡنَ اٰمَنُوۡا لَہُمۡ عَذَابٌ اَلِیۡمٌ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۚ وَاللّٰہُ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
伊斯兰教认为散布和流传伪造的指控是一种破坏别人贞节的严重犯罪行为。它谴责这两种罪行并规定了有关的惩罚条例--------对流言蜚语的制造者甚至给以更严厉的惩罚, 因为在一个社会中流传性生活的不道德行为所产生的后果认为比错误的性生活行为要严重得多。在一个社会中, 流言蜚语若允许其存在且任其泛滥, 这个社会势将开始对犯不道德罪行的事情丧失一切嫉恶和痛恨的感觉, 其结果是不道德行为将猖狂泛滥, 整个社会会开始被一种没有前途的悲观情绪所笼罩, 这样就动摇整个社会的道德基础。
یعنی بلا تحقیق فحشاء کے الزام لگانے اور ان کو پھیلانے سے قوم میں فحشاء کی عظمت کم ہو جاتی ہے اور لوگ فحشاء پر جرأت کرنے لگ جاتے ہیں۔
Islam has taken as serious a view of the spreading and circulation of false accusations as that of crimes against chastity. It has condemned and prescribed punishment for both the crimes—for scandal-mongering even a severer punishment since it is calculated to produce more grievous consequences as far as the prevalence of sexual immorality in a community is concerned than the stray acts of sexual misconduct. If scandal-mongering is allowed to be indulged in unchecked in a community, it will come to lose all sense of horror and abhorrence at the commission of immoral acts with the result that immorality will become rampant and a sense of pessimism with regard to its future will begin to prevail in the community, thus shaking its whole moral foundation.
Commentary:
In the foregoing few verses, the Quran has severely condemned scandal-mongering. It has taken as serious a view of the spreading and circulation of false accusations as that of crimes in the community, thus shaking the whole moral foundation of society. It is this sense of pessimism which the verse under comment seeks to eradicate. Whereas on the one hand the Quran has severely condemned scandal-mongering and has enjoined that sexual misconduct should be reported to the concerned authorities and not freely talked about in public, on the other it has encouraged that good and virtuous acts should be given wide publicity and proper appreciation. These Quranic injunctions conduce to the creation of a very healthy atmosphere and to the eradication and extermination of the evil of sexual immorality.
The words "Allah knows and you know not" signify that God alone knows the sources of evil and it is He Who alone can direct us as to how an evil can be successfully resisted and eradicated. It is not given to man to find out the genesis and source of evil. Moral philosophers and psychologists have discussed and debated as to what is vice, but none of them has been able so far to trace out its real source. It is the revealed word of God that has done so. The Quran has not only dealt with the various forms of evil and laid down directions and injunctions to meet and conquer it but has also shed light on how evil originates and takes birth and how it develops. In this verse we are told that scandal-mongering leads to the prevalence of vice.
900
伊斯兰教认为散布和流传伪造的指控是一种破坏别人贞节的严重犯罪行为。它谴责这两种罪行并规定了有关的惩罚条例--------对流言蜚语的制造者甚至给以更严厉的惩罚, 因为在一个社会中流传性生活的不道德行为所产生的后果认为比错误的性生活行为要严重得多。在一个社会中, 流言蜚语若允许其存在且任其泛滥, 这个社会势将开始对犯不道德罪行的事情丧失一切嫉恶和痛恨的感觉, 其结果是不道德行为将猖狂泛滥, 整个社会会开始被一种没有前途的悲观情绪所笼罩, 这样就动摇整个社会的道德基础。
1
یعنی بلا تحقیق فحشاء کے الزام لگانے اور ان کو پھیلانے سے قوم میں فحشاء کی عظمت کم ہو جاتی ہے اور لوگ فحشاء پر جرأت کرنے لگ جاتے ہیں۔
2603
Commentary:
In the foregoing few verses, the Quran has severely condemned scandal-mongering. It has taken as serious a view of the spreading and circulation of false accusations as that of crimes in the community, thus shaking the whole moral foundation of society. It is this sense of pessimism which the verse under comment seeks to eradicate. Whereas on the one hand the Quran has severely condemned scandal-mongering and has enjoined that sexual misconduct should be reported to the concerned authorities and not freely talked about in public, on the other it has encouraged that good and virtuous acts should be given wide publicity and proper appreciation. These Quranic injunctions conduce to the creation of a very healthy atmosphere and to the eradication and extermination of the evil of sexual immorality.
The words "Allah knows and you know not" signify that God alone knows the sources of evil and it is He Who alone can direct us as to how an evil can be successfully resisted and eradicated. It is not given to man to find out the genesis and source of evil. Moral philosophers and psychologists have discussed and debated as to what is vice, but none of them has been able so far to trace out its real source. It is the revealed word of God that has done so. The Quran has not only dealt with the various forms of evil and laid down directions and injunctions to meet and conquer it but has also shed light on how evil originates and takes birth and how it develops. In this verse we are told that scandal-mongering leads to the prevalence of vice.
2035
Islam has taken as serious a view of the spreading and circulation of false accusations as that of crimes against chastity. It has condemned and prescribed punishment for both the crimes—for scandal-mongering even a severer punishment since it is calculated to produce more grievous consequences as far as the prevalence of sexual immorality in a community is concerned than the stray acts of sexual misconduct. If scandal-mongering is allowed to be indulged in unchecked in a community, it will come to lose all sense of horror and abhorrence at the commission of immoral acts with the result that immorality will become rampant and a sense of pessimism with regard to its future will begin to prevail in the community, thus shaking its whole moral foundation.
لَّا تَجۡعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمۡ کَدُعَآءِ بَعۡضِکُمۡ بَعۡضًا ۚ قَدۡ یَعۡلَمُ اللّٰہُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ مِنۡکُمۡ لِوَاذًا ۚ فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِہٖۤ اَنۡ تُصِیۡبَہُمۡ فِتۡنَۃٌ اَوۡ یُصِیۡبَہُمۡ عَذَابٌ اَلِیۡمٌ
9:127.
9:127.
The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Holy Prophet or the Khalifah should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position.
9:127.
Commentary:
The verse contains another very important commandment. The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Prophet or the Leader should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position. In fact, reverence and respect paid where it is due, is recognised by Islam as an effective means of spiritual advancement.
The words, "lest an affliction befall them," refer to such mundane affairs of the community in which the Prophet’s counsel is not sought or it is ignored. The clause, "lest a grievous punishment overtake them," however, refers to religious affairs of the Muslim community regarding which the Prophet’s or the Khalifahs command is not obeyed and is not loyally carried out.
a
9:127.
a
9:127.
2638
Commentary:
The verse contains another very important commandment. The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Prophet or the Leader should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position. In fact, reverence and respect paid where it is due, is recognised by Islam as an effective means of spiritual advancement.
The words, "lest an affliction befall them," refer to such mundane affairs of the community in which the Prophet’s counsel is not sought or it is ignored. The clause, "lest a grievous punishment overtake them," however, refers to religious affairs of the Muslim community regarding which the Prophet’s or the Khalifahs command is not obeyed and is not loyally carried out.
a
9:127.
2061
The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Holy Prophet or the Khalifah should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position.
وَالَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِ اللّٰہِ وَلِقَآئِہٖۤ اُولٰٓئِکَ یَئِسُوۡا مِنۡ رَّحۡمَتِیۡ وَاُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
18:106; 30:17; 32:11.
اصل میں تو اللہ تعالیٰ کی ملاقات مومنوں کو ہوتی ہے۔ مگر کافروں کے لئے وہ عذاب کی صورت میں ظاہر ہوتی ہے۔ اور جب کبھی ان کے دل میں ندامت پیدا ہو تو رحم اور معافی کی تدبیروں کے ذریعہ سے ظاہر ہوتی ہے۔ پس اس آیت کا مطلب یہ ہے کہ جو لوگ اللہ تعالیٰ کی ملاقات کے منکر ہوتے ہیں درحقیقت وہ یہ سمجھتے ہیں کہ خداتعالیٰ کبھی ہمیں معاف نہیں کرے گا اور رحمت کے ذریعہ سے اپنا جلوہ ہم پر ظاہر نہیں کرے گا۔ پس خداتعالیٰ بھی ان کے یقین کے مطابق ان سے سلوک کرتا ہے اور دردناک عذاب میں مبتلا کرتا ہے۔
18:106; 30:17; 32:11.
18:106; 30:17; 32:11.
c
18:106; 30:17; 32:11.
4
اصل میں تو اللہ تعالیٰ کی ملاقات مومنوں کو ہوتی ہے۔ مگر کافروں کے لئے وہ عذاب کی صورت میں ظاہر ہوتی ہے۔ اور جب کبھی ان کے دل میں ندامت پیدا ہو تو رحم اور معافی کی تدبیروں کے ذریعہ سے ظاہر ہوتی ہے۔ پس اس آیت کا مطلب یہ ہے کہ جو لوگ اللہ تعالیٰ کی ملاقات کے منکر ہوتے ہیں درحقیقت وہ یہ سمجھتے ہیں کہ خداتعالیٰ کبھی ہمیں معاف نہیں کرے گا اور رحمت کے ذریعہ سے اپنا جلوہ ہم پر ظاہر نہیں کرے گا۔ پس خداتعالیٰ بھی ان کے یقین کے مطابق ان سے سلوک کرتا ہے اور دردناک عذاب میں مبتلا کرتا ہے۔
a
18:106; 30:17; 32:11.
d
18:106; 30:17; 32:11.
وَالَّذِیۡنَ سَعَوۡ فِیۡۤ اٰیٰتِنَا مُعٰجِزِیۡنَ اُولٰٓئِکَ لَہُمۡ عَذَابٌ مِّنۡ رِّجۡزٍ اَلِیۡمٌ
22:52; 34:39.
22:52; 34:39.
22:5; 34: 39.
a
22:52; 34:39.
a
22:5; 34: 39.
c
22:52; 34:39.
قَالُوۡۤا اِنَّا تَطَیَّرۡنَا بِکُمۡ ۖ لَئِنۡ لَّمۡ تَنۡتَہُوۡا لَنَرۡجُمَنَّکُمۡ وَلَیَمَسَّنَّکُمۡ مِّنَّا عَذَابٌ اَلِیۡمٌ
Rajama-hu means, he stoned him; he smote and killed him; he cursed him; he excommunicated him (Lane).
Important Words:
نرجمنکم (We will certainly stone you) is derived from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him and killed him; he drove him away; he cursed him; he reviled or abused him; he boycotted or excommunicated him (Lane & Aqrab). See also 19:47.
Commentary:
When as a result of their rejection of the Divine Message disbelievers are visited with heavenly punishment in the form of calamities and misfortunes, then instead of repenting and mending their ways, they seek to attribute those visitations to the "inauspicious" advent of the Prophet himself. Moses was taunted by the Israelites for having brought all the misfortunes with him in the words, "We were made to suffer before thou camest to us and even after thou camest to us (7:130). Similarly, all other Prophets were taunted and mocked by disbelievers. It is to this attitude of disbelievers that the words, "surely we augur evil fortune from you", refer.
3225
Important Words:
نرجمنکم (We will certainly stone you) is derived from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him and killed him; he drove him away; he cursed him; he reviled or abused him; he boycotted or excommunicated him (Lane & Aqrab). See also 19:47.
Commentary:
When as a result of their rejection of the Divine Message disbelievers are visited with heavenly punishment in the form of calamities and misfortunes, then instead of repenting and mending their ways, they seek to attribute those visitations to the "inauspicious" advent of the Prophet himself. Moses was taunted by the Israelites for having brought all the misfortunes with him in the words, "We were made to suffer before thou camest to us and even after thou camest to us (7:130). Similarly, all other Prophets were taunted and mocked by disbelievers. It is to this attitude of disbelievers that the words, "surely we augur evil fortune from you", refer.
2435
Rajama-hu means, he stoned him; he smote and killed him; he cursed him; he excommunicated him (Lane).
اَمۡ لَہُمۡ شُرَکٰٓؤُا شَرَعُوۡا لَہُمۡ مِّنَ الدِّیۡنِ مَا لَمۡ یَاۡذَنۡۢ بِہِ اللّٰہُ ۚ وَلَوۡلَا کَلِمَۃُ الۡفَصۡلِ لَقُضِیَ بَیۡنَہُمۡ ۗ وَاِنَّ الظّٰلِمِیۡنَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
دیکھو سورۃ الشوریٰ آیت۱۵۔
یعنی ان پر تباہی آجاتی۔ مگر چونکہ خداتعالیٰ کا قطعی فیصلہ قرآن کریم میں موجود ہے کہ جب تک حجت تمام نہ ہو کسی قوم کو تباہ نہیں کیا جاتا۔ اس لئے ان کو ڈھیل مل رہی ہے۔
2
دیکھو سورۃ الشوریٰ آیت۱۵۔
3
یعنی ان پر تباہی آجاتی۔ مگر چونکہ خداتعالیٰ کا قطعی فیصلہ قرآن کریم میں موجود ہے کہ جب تک حجت تمام نہ ہو کسی قوم کو تباہ نہیں کیا جاتا۔ اس لئے ان کو ڈھیل مل رہی ہے۔
اِنَّمَا السَّبِیۡلُ عَلَی الَّذِیۡنَ یَظۡلِمُوۡنَ النَّاسَ وَیَبۡغُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ ۚ اُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
10:24.
Commentary:
This verse further elaborates the theme of the previous two verses and purports to say that it is not those who claim recompense for the injury done to them who are to blame; on the contrary, the blame lies on those who go about trampling underfoot the rights of other people and creating mischief and disorder in the land. They will and must be punished.
a
10:24.
3632
Commentary:
This verse further elaborates the theme of the previous two verses and purports to say that it is not those who claim recompense for the injury done to them who are to blame; on the contrary, the blame lies on those who go about trampling underfoot the rights of other people and creating mischief and disorder in the land. They will and must be punished.
یَغۡشَی النَّاسَ ۖ ہٰذَا عَذَابٌ اَلِیۡمٌ
ہٰذَا ہُدًی ۖ وَّالَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِ رَبِّہِمۡ لَہُمۡ عَذَابٌ مِّنۡ رِّجۡزٍ اَلِیۡمٌ
2:40; 22:58.
2:40; 22:58.
2:40; 22:58.
c
2:40; 22:58.
c
2:40; 22:58.
c
2:40; 22:58.
فَلَمَّا رَاَوۡہُ عَارِضًا مُّسۡتَقۡبِلَ اَوۡدِیَتِہِمۡ قَالُوۡا ہٰذَا عَارِضٌ مُّمۡطِرُنَا ۚ بَلۡ ہُوَ مَا اسۡتَعۡجَلۡتُمۡ بِہٖ ۖ رِیۡحٌ فِیۡہَا عَذَابٌ اَلِیۡمٌ
41:17.
41:17.
41:17.
Important Words:
عارض (cloud) is the act. part. from عرض They say عرض الشیء i.e. he showed, manifested, presented the thing. عارض means, anything showing its breadth or side, hence appearing; a collection of clouds extending sideways in the horizon or a collection of clouds that come over in the sky unexpectedly or appear like a mountain; a gift appearing from a person (Lane & Aqrab).
Whereas the word ریح (wind) has been used in the Quran both in a good and a bad sense, its plural always is used in a good sense.
a
41:17.
a
41:17.
3778
Important Words:
عارض (cloud) is the act. part. from عرض They say عرض الشیء i.e. he showed, manifested, presented the thing. عارض means, anything showing its breadth or side, hence appearing; a collection of clouds extending sideways in the horizon or a collection of clouds that come over in the sky unexpectedly or appear like a mountain; a gift appearing from a person (Lane & Aqrab).
Whereas the word ریح (wind) has been used in the Quran both in a good and a bad sense, its plural always is used in a good sense.
a
41:17.
فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ مِنۡ قَبۡلِ اَنۡ یَّتَمَآسَّا ۖ فَمَنۡ لَّمۡ یَسۡتَطِعۡ فَاِطۡعَامُ سِتِّیۡنَ مِسۡکِیۡنًا ۚ ذٰلِکَ لِتُؤۡمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ ۚ وَتِلۡکَ حُدُوۡدُ اللّٰہِ ۗ وَلِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
4175
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
3003
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
کَمَثَلِ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ قَرِیۡبًا ۖ ذَاقُوۡا وَبَالَ اَمۡرِہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
The reference may be to the Quraish of Mecca who sustained ignominious defeat at Badr, or to Banu Qainuqa‘ who were punished for their mischiefs and machinations after Badr. The latter were the first of the three Jewish tribes who were banished from Medina one month after the Battle of Badr because they had broken their pledged word with the Holy Prophet. Eventually they settled in Syria.
Commentary:
The reference in the verse may be to the Quraish of Mecca who sustained an ignominious defeat at Badr or to BanuQainuqa‘ who were punished for their mischief and machinations after Badr. They were the first of the three Jewish tribes who broke their pledged word with the Holy Prophet and were banished from Medina one month after the Battle of Badr. They settled in Syria.
4201
Commentary:
The reference in the verse may be to the Quraish of Mecca who sustained an ignominious defeat at Badr or to BanuQainuqa‘ who were punished for their mischief and machinations after Badr. They were the first of the three Jewish tribes who broke their pledged word with the Holy Prophet and were banished from Medina one month after the Battle of Badr. They settled in Syria.
3027
The reference may be to the Quraish of Mecca who sustained ignominious defeat at Badr, or to Banu Qainuqa‘ who were punished for their mischiefs and machinations after Badr. The latter were the first of the three Jewish tribes who were banished from Medina one month after the Battle of Badr because they had broken their pledged word with the Holy Prophet. Eventually they settled in Syria.
اَلَمۡ یَاۡتِکُمۡ نَبَؤُا الَّذِیۡنَ کَفَرُوۡا مِنۡ قَبۡلُ فَذَاقُوۡا وَبَالَ اَمۡرِہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
40:22, 23.
40:22, 23.
a
40:22, 23.
b
40:22-23.
4258
Commentary:
See next verse.
b
40:22, 23.
اِنَّاۤ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِہٖۤ اَنۡ اَنۡذِرۡ قَوۡمَکَ مِنۡ قَبۡلِ اَنۡ یَّاۡتِیَہُمۡ عَذَابٌ اَلِیۡمٌ
11:26; 23:24.
Commentary:
The Holy Prophet represented in himself all the Divine Messengers that had gone before him. The account given in this Surah of the Prophet Noah applies with equal effect to the conditions and circumstances through which the Holy Prophet had to pass. It is in this light that the meaning of the Surah should be read and appreciated.
b
11:26; 23:24.
4386
Commentary:
The Holy Prophet represented in himself all the Divine Messengers that had gone before him. The account given in this Surah of the Prophet Noah applies with equal effect to the conditions and circumstances through which the Holy Prophet had to pass. It is in this light that the meaning of the Surah should be read and appreciated.