اَوۡلِیَآءَ
Appears 27 times in Quran
Occurrences in Quran
Found 27 verses containing "اَوۡلِیَآءَ".
لَّا یَتَّخِذِ الۡمُؤۡمِنُوۡنَ الۡکٰفِرِیۡنَ اَوۡلِیَآءَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ۖ وَمَنۡ یَّفۡعَلۡ ذٰلِکَ فَلَیۡسَ مِنَ اللّٰہِ فِیۡ شَیۡءٍ اِلَّاۤ اَنۡ تَتَّقُوۡا مِنۡہُمۡ تُقٰٮۃً ۗ وَیُحَذِّرُکُمُ اللّٰہُ نَفۡسَہٗ ۗ وَاِلَی اللّٰہِ الۡمَصِیۡرُ
3:119; 4:140, 145.
3:119; 4:140, 145.
With the accession of political power to Islam, as promised in the preceding verses, forging of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim State should enter into treaty or alliance with a non-Muslim State which should in any way injure, or conflict with, the interests of other Muslim States. The interests of Islam should transcend all other interests.
Muslims are warned to be on their guard against the plots and machinations of disbelievers. The expression, except that you guard yourselves fully against them, refers not to the power of the enemy but to his cunning of which Muslims should always be on their guard.
Nafs means, a person’s self; purpose; will or desire; punishment, etc. (Aqrab).
3:119; 4:140, 145.
Important Words:
نفسه (His punishment). نفس is the noun-infinitive from نفس (nafusa) which literally means, it was or became loved and highly esteemed. نفس به (nafisa) means, he was tenacious or niggardly of it. نفس means, the soul; the spirit; the mind; the body; a person or being; a person’s or being’s self; brother or relative, or one belonging to one’s own religion; purpose, will or desire; punishment, etc. (Aqrab & Lane).
Commentary:
With the advent of political power to Islam, as promised in the preceding verses, the contracting of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim state should enter into any treaty or alliance with a non-Muslim state which should in any way injure, or conflict with, the interests of other Muslim states. The interests of Islam should transcend all other interests.
The phrase, in preference to believers, means: (1) that Muslims should not form friendly relations with disbelievers in preference to believers, shunning the latter and seeking the former; (2) that they should not form any connection with disbelievers in a way that may harm the interests of Muslims. They are, however, free to contract friendly relations with such non-Muslims as are friendly to them, according to the exigencies of time and circumstances (60:9, 10).
The verse also instructs Muslims to be on their guard against the plots and machinations of disbelievers. The expression, except that you cautiously guard against them, refers not to the power of the enemy but to his cunning against which Muslims should always be on their guard.
The clause ویحذرکم الله نفسه rendered as And Allah cautions you against His punishment, may also be translated as "and Allah cautions or warns you concerning Himself", meaning that if you do not faithfully accept the guidance of God, and make friends with disbelievers in preference to believers, you will lose God, Who will in that case have no connection with you.
e
3:119; 4:140, 145.
a
3:119; 4:140, 145.
319
Important Words:
نفسه (His punishment). نفس is the noun-infinitive from نفس (nafusa) which literally means, it was or became loved and highly esteemed. نفس به (nafisa) means, he was tenacious or niggardly of it. نفس means, the soul; the spirit; the mind; the body; a person or being; a person’s or being’s self; brother or relative, or one belonging to one’s own religion; purpose, will or desire; punishment, etc. (Aqrab & Lane).
Commentary:
With the advent of political power to Islam, as promised in the preceding verses, the contracting of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim state should enter into any treaty or alliance with a non-Muslim state which should in any way injure, or conflict with, the interests of other Muslim states. The interests of Islam should transcend all other interests.
The phrase, in preference to believers, means: (1) that Muslims should not form friendly relations with disbelievers in preference to believers, shunning the latter and seeking the former; (2) that they should not form any connection with disbelievers in a way that may harm the interests of Muslims. They are, however, free to contract friendly relations with such non-Muslims as are friendly to them, according to the exigencies of time and circumstances (60:9, 10).
The verse also instructs Muslims to be on their guard against the plots and machinations of disbelievers. The expression, except that you cautiously guard against them, refers not to the power of the enemy but to his cunning against which Muslims should always be on their guard.
The clause ویحذرکم الله نفسه rendered as And Allah cautions you against His punishment, may also be translated as "and Allah cautions or warns you concerning Himself", meaning that if you do not faithfully accept the guidance of God, and make friends with disbelievers in preference to believers, you will lose God, Who will in that case have no connection with you.
a
3:119; 4:140, 145.
395
With the accession of political power to Islam, as promised in the preceding verses, forging of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim State should enter into treaty or alliance with a non-Muslim State which should in any way injure, or conflict with, the interests of other Muslim States. The interests of Islam should transcend all other interests.
396
Muslims are warned to be on their guard against the plots and machinations of disbelievers. The expression, except that you guard yourselves fully against them, refers not to the power of the enemy but to his cunning of which Muslims should always be on their guard.
397
Nafs means, a person’s self; purpose; will or desire; punishment, etc. (Aqrab).
اَلَّذِیۡنَ اٰمَنُوۡا یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ ۖ وَالَّذِیۡنَ کَفَرُوۡا یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ الطّٰغُوۡتِ فَقٰتِلُوۡۤا اَوۡلِیَآءَ الشَّیۡطٰنِ ۖ اِنَّ کَیۡدَ الشَّیۡطٰنِ کَانَ ضَعِیۡفًا
Important Words:
الطاغوت (the Evil One). See 2:257.
545A
Important Words:
الطاغوت (the Evil One). See 2:257.
وَدُّوۡا لَوۡ تَکۡفُرُوۡنَ کَمَا کَفَرُوۡا فَتَکُوۡنُوۡنَ سَوَآءً ۖ فَلَا تَتَّخِذُوۡا مِنۡہُمۡ اَوۡلِیَآءَ حَتّٰی یُہَاجِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ ۚ فَاِنۡ تَوَلَّوۡا فَخُذُوۡہُمۡ وَاقۡتُلُوۡہُمۡ حَیۡثُ وَجَدتُّمُوۡہُمۡ ۖ وَلَا تَتَّخِذُوۡا مِنۡہُمۡ وَلِیًّا وَّلَا نَصِیۡرًا
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
2:110; 4:45; 14:14.
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
2:110; 4:45; 14:14.
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
339
由于قَتْل (Qatl) 也有 “与…断绝一切社会接触” 的意思 (2:62), اُقْتُلُوْهُمْ (Uqtuluhum) 这一用语也可以作 “与他们没有关系” 解。这一意义在 “不要把他们当作朋友和帮助者” 这句话中得到证实。
2
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
3
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
a
2:110; 4:45; 14:14.
558
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
645
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
646
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
اَلَّذِیۡنَ یَتَّخِذُوۡنَ الۡکٰفِرِیۡنَ اَوۡلِیَآءَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ۚ اَیَبۡتَغُوۡنَ عِنۡدَہُمُ الۡعِزَّۃَ فَاِنَّ الۡعِزَّۃَ لِلّٰہِ جَمِیۡعًا
f
3:29, 119; 4:145.
g
10:66; 35:11.
b
3:29, 119; 4:145.
c
10:66; 35:11.
603
Commentary:
The verse gives a most graphic and painful portrait of many present-day Muslims.
f
3:29, 119; 4:145.
g
10:66; 35:11.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الۡکٰفِرِیۡنَ اَوۡلِیَآءَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ۚ اَتُرِیۡدُوۡنَ اَنۡ تَجۡعَلُوۡا لِلّٰہِ عَلَیۡکُمۡ سُلۡطٰنًا مُّبِیۡنًا
3:29, 119; 4:140.
3:29, 119; 4:140.
3:29, 119; 4:140.
Commentary:
He who makes friends with disbelievers when believers are engaged in a life-and-death struggle with them, helps the cause of disbelief against Islam and is thus sure to draw upon himself the wrath of God.
The expression, in preference to believers, is added to heighten the folly of the act.
d
3:29, 119; 4:140.
a
3:29, 119; 4:140.
608
Commentary:
He who makes friends with disbelievers when believers are engaged in a life-and-death struggle with them, helps the cause of disbelief against Islam and is thus sure to draw upon himself the wrath of God.
The expression, in preference to believers, is added to heighten the folly of the act.
c
3:29, 119; 4:140.
۞ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الۡیَہُوۡدَ وَالنَّصٰرٰۤی اَوۡلِیَآءَ ۘ بَعۡضُہُمۡ اَوۡلِیَآءُ بَعۡضٍ ۚ وَمَنۡ یَّتَوَلَّہُمۡ مِّنۡکُمۡ فَاِنَّہٗ مِنۡہُمۡ ۗ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
3:29, 119; 4:145; 5:58; 60:10.
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them.
Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims.
3:29, 119; 4:145; 5:58; 60:10.
Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.
a
3:29, 119; 4:145; 5:58; 60:10.
381
犹太教人和基督教人忘掉了他们之间的差别, 在反对伊斯兰教上联合起来。穆圣真的说过, “所有不信的人成为一体”, 也就是说, 所有不信的人虽然彼此敌对, 但在反对伊斯兰教时却一致行动。
a
3:29, 119; 4:145; 5:58; 60:10.
683
Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.
a
3:29, 119; 4:145; 5:58; 60:10.
756
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them.
757
Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَکُمۡ ہُزُوًا وَّلَعِبًا مِّنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلِکُمۡ وَالۡکُفَّارَ اَوۡلِیَآءَ ۚ وَاتَّقُوا اللّٰہَ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
3:29, 119; 4:145; 5:52; 60:10.
6:71; 7:52.
In 5:52 Muslims were forbidden to make friends with disbelievers because of the latter’s hostile and belligerent attitude towards them. The present verse gives the reason for that commandment, but does not mean that Muslims are prevented from having friendly dealings of any kind with all disbelievers or from doing good to them and treating them kindly.
3:29, 119; 4:145; 5:52; 60:10.
6:71; 7:52.
Commentary:
This verse further explains the previous verses about the principle underlying the befriending of disbelievers. Muslims are not allowed to have friendly relations with people who scoff at their religion and mock at their Prophet. It would kill a Muslim’s self-respect if he were to do so, and who can be more jealous and more self-respecting than a true Muslim? In 5:52, Muslims are forbidden to make friends with disbelievers because of their hostile and belligerent attitude towards them; in the present verse they are forbidden to do so because they scoff at their religion. This, however, does not mean that they are prevented from having dealings of any kind with disbelievers or from doing good to them and treating them kindly. In this connection see also 60:9, 10.
The word کفار (disbelievers) when used in contrast to the People of the Book means, "disbelievers from among idolaters"; but when used generally, it is applied both to the People of the Book and the idolaters. Here it refers to idolaters.
c
3:29, 119; 4:145; 5:52; 60:10.
d
6:71; 7:52.
382
5:52经文禁止穆斯林和不信的人交朋友, 因为后者对他们抱着敌意和好战的态度。这节经文说明了那个律令的理由, 但这并不意味着阻止穆斯林与不信的人有任何友好的交往, 或向他们做好事, 或友善地对待他们。
b
3:29, 119; 4:145; 5:52; 60:10.
c
6:71; 7:52.
688
Commentary:
This verse further explains the previous verses about the principle underlying the befriending of disbelievers. Muslims are not allowed to have friendly relations with people who scoff at their religion and mock at their Prophet. It would kill a Muslim’s self-respect if he were to do so, and who can be more jealous and more self-respecting than a true Muslim? In 5:52, Muslims are forbidden to make friends with disbelievers because of their hostile and belligerent attitude towards them; in the present verse they are forbidden to do so because they scoff at their religion. This, however, does not mean that they are prevented from having dealings of any kind with disbelievers or from doing good to them and treating them kindly. In this connection see also 60:9, 10.
The word کفار (disbelievers) when used in contrast to the People of the Book means, "disbelievers from among idolaters"; but when used generally, it is applied both to the People of the Book and the idolaters. Here it refers to idolaters.
a
3:29, 119; 4:145; 5:52; 60:10.
b
6:71; 7:52.
761
In 5:52 Muslims were forbidden to make friends with disbelievers because of the latter’s hostile and belligerent attitude towards them. The present verse gives the reason for that commandment, but does not mean that Muslims are prevented from having friendly dealings of any kind with all disbelievers or from doing good to them and treating them kindly.
وَلَوۡ کَانُوۡا یُؤۡمِنُوۡنَ بِاللّٰہِ وَالنَّبِیِّ وَمَاۤ اُنۡزِلَ اِلَیۡہِ مَا اتَّخَذُوۡہُمۡ اَوۡلِیَآءَ وَلٰکِنَّ کَثِیۡرًا مِّنۡہُمۡ فٰسِقُوۡنَ
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
712
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
784
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
اِتَّبِعُوۡا مَاۤ اُنۡزِلَ اِلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ وَلَا تَتَّبِعُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ ۗ قَلِیۡلًا مَّا تَذَکَّرُوۡنَ
33:3; 39:56.
قَلِیْـلًا کے لفظی معنے تو تھوڑے کے ہیں۔ مگر محاورہ میں اس کے معنے بالکل نہ ہونے کے ہوتے ہیں۔
33:3; 39:56.
33:3; 39:56.
Commentary:
No patronage or help from any quarter can be of avail to a people in opposition to God and His Messengers. This is a lesson writ large on the pages of history and is well worth remembering.
d
33:3; 39:56.
2
قَلِیْـلًا کے لفظی معنے تو تھوڑے کے ہیں۔ مگر محاورہ میں اس کے معنے بالکل نہ ہونے کے ہوتے ہیں۔
d
33:3; 39:56.
908
Commentary:
No patronage or help from any quarter can be of avail to a people in opposition to God and His Messengers. This is a lesson writ large on the pages of history and is well worth remembering.
d
33:3; 39:56.
یٰبَنِیۡۤ اٰدَمَ لَا یَفۡتِنَنَّکُمُ الشَّیۡطٰنُ کَمَاۤ اَخۡرَجَ اَبَوَیۡکُمۡ مِّنَ الۡجَنَّۃِ یَنۡزِعُ عَنۡہُمَا لِبَاسَہُمَا لِیُرِیَہُمَا سَوۡءٰتِہِمَاۤ ۗ اِنَّہٗ یَرٰٮکُمۡ ہُوَ وَقَبِیۡلُہٗ مِنۡ حَیۡثُ لَا تَرَوۡنَہُمۡ ۗ اِنَّا جَعَلۡنَا الشَّیٰطِیۡنَ اَوۡلِیَآءَ لِلَّذِیۡنَ لَا یُؤۡمِنُوۡنَ
2:258; 3:176; 16:101.
邪恶的精神称为 شَيْطَانْ (Shaitan, 恶魔)。这一类的那些东西一般是肉眼看不到的。他们不知不觉地对人类施加影响并寻找人类内藏的弱点, 为的是使人类进一步确定他们走上邪道。安拉创造恶魔只是为了考验人们——恶魔在人类参加的精神竞赛中起跳栏的作用。跳栏不是用来堵住而是要使赛跑中的竞争者更警惕和加倍努力。那些不小心和疏忽的人在跳栏上绊了脚, 在比赛中就输了。他们只能责怪自己而不能责怪在他们道上设置那些跳栏来试验和证实他们勇气的人。
یعنی شیطان کی ذریت اس دنیا میں بہت چالاکی سے کام لیتی ہے۔ اور مومنوں کو تاڑتی رہتی ہے۔ تا ان کے اعمال کو بگاڑ کر مشہور کرے اور لوگوں کو ان کا دشمن بنا دے۔
یعنی کافر تعلیم دیتے ہیں کہ باپ دادوں کی باتوں پر جمے رہو‘ عقل سے کام نہ لو۔
2:258; 3:176; 16:101.
The Evil Spirit, called Shaitan, and those of his kind are generally invisible to the eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to confirm him in his evil ways. God has created Satan only as a trial for men––Satan serves the purpose of a hurdle in the spiritual race in which man is engaged. Hurdles are meant not to block but to make the competitors in the race more vigilant and to redouble their efforts. The careless and the negligent, who stumble over hurdles and thus lose the race, have themselves to blame and not the person or persons who put them in their way in order to try and prove their mettle.
2:258; 3:176; 16:101.
Commentary:
The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.
The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.
b
2:258; 3:176; 16:101.
487
邪恶的精神称为 شَيْطَانْ (Shaitan, 恶魔)。这一类的那些东西一般是肉眼看不到的。他们不知不觉地对人类施加影响并寻找人类内藏的弱点, 为的是使人类进一步确定他们走上邪道。安拉创造恶魔只是为了考验人们——恶魔在人类参加的精神竞赛中起跳栏的作用。跳栏不是用来堵住而是要使赛跑中的竞争者更警惕和加倍努力。那些不小心和疏忽的人在跳栏上绊了脚, 在比赛中就输了。他们只能责怪自己而不能责怪在他们道上设置那些跳栏来试验和证实他们勇气的人。
3
یعنی شیطان کی ذریت اس دنیا میں بہت چالاکی سے کام لیتی ہے۔ اور مومنوں کو تاڑتی رہتی ہے۔ تا ان کے اعمال کو بگاڑ کر مشہور کرے اور لوگوں کو ان کا دشمن بنا دے۔
4
یعنی کافر تعلیم دیتے ہیں کہ باپ دادوں کی باتوں پر جمے رہو‘ عقل سے کام نہ لو۔
a
2:258; 3:176; 16:101.
929
Commentary:
The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.
The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.
a
2:258; 3:176; 16:101.
964
The Evil Spirit, called Shaitan, and those of his kind are generally invisible to the eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to confirm him in his evil ways. God has created Satan only as a trial for men––Satan serves the purpose of a hurdle in the spiritual race in which man is engaged. Hurdles are meant not to block but to make the competitors in the race more vigilant and to redouble their efforts. The careless and the negligent, who stumble over hurdles and thus lose the race, have themselves to blame and not the person or persons who put them in their way in order to try and prove their mettle.
فَرِیۡقًا ہَدٰی وَفَرِیۡقًا حَقَّ عَلَیۡہِمُ الضَّلٰلَۃُ ۗ اِنَّہُمُ اتَّخَذُوا الشَّیٰطِیۡنَ اَوۡلِیَآءَ مِنۡ دُوۡنِ اللّٰہِ وَیَحۡسَبُوۡنَ اَنَّہُمۡ مُّہۡتَدُوۡنَ
16:37; 22:19.
16:37; 22:19.
16:37; 22:19.
c
16:37; 22:19.
b
16:37; 22:19.
c
16:37; 22:19.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡۤا اٰبَآءَکُمۡ وَاِخۡوٰنَکُمۡ اَوۡلِیَآءَ اِنِ اسۡتَحَبُّوا الۡکُفۡرَ عَلَی الۡاِیۡمٰنِ ۚ وَمَنۡ یَّتَوَلَّہُمۡ مِّنۡکُمۡ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ
3:29; 4:140, 145; 9:16; 58:23.
The verse refers to that class of disbelievers who were actively hostile to Islam and strove hard to exterminate it.
3:29; 4:140,145; 9:16; 58:23.
Commentary:
This verse deals with that class of idolaters who were actively hostile to Islam and strove hard to exterminate it. They had declared war on innocent Muslims, and such was their hatred of Islam that they even disregarded the ties of relationship with a view to harming them. It was with such implacable enemies of Islam that Muslims were forbidden to make friends, for such an act on their part would have amounted to treachery to Islam and would certainly have done it incalculable harm. As for other disbelievers who were not at war with Muslims, the Quran exhorts Muslims to be benevolent and kind to them (see 60:9,10). As a matter of fact, Islam attaches greater importance to the spiritual welfare of man than to his material well-being, and it is evident that friendly relations with men who prefer disbelief to faith are bound to exercise a baneful influence on spiritual growth.
b
3:29; 4:140, 145; 9:16; 58:23.
562
这节经文指的是非常敌视伊斯兰教并竭力想消灭它的那一类不信者。
b
3:29; 4:140,145; 9:16; 58:23.
1184
Commentary:
This verse deals with that class of idolaters who were actively hostile to Islam and strove hard to exterminate it. They had declared war on innocent Muslims, and such was their hatred of Islam that they even disregarded the ties of relationship with a view to harming them. It was with such implacable enemies of Islam that Muslims were forbidden to make friends, for such an act on their part would have amounted to treachery to Islam and would certainly have done it incalculable harm. As for other disbelievers who were not at war with Muslims, the Quran exhorts Muslims to be benevolent and kind to them (see 60:9,10). As a matter of fact, Islam attaches greater importance to the spiritual welfare of man than to his material well-being, and it is evident that friendly relations with men who prefer disbelief to faith are bound to exercise a baneful influence on spiritual growth.
c
3:29; 4:140, 145; 9:16; 58:23.
1171
The verse refers to that class of disbelievers who were actively hostile to Islam and strove hard to exterminate it.
اَلَاۤ اِنَّ اَوۡلِیَآءَ اللّٰہِ لَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:63.
2:63.
Commentary:
The words لا خوف علیھم (shall have no fear) mean that believers do not fear that any real harm will ever befall them. The words do not mean that no danger will ever confront them. Similarly, the expression ولا ھم یحزنون (nor shall they grieve) means that believers will suffer no grief on account of what they did in the past. Thus both the future and the past have been made secure for the Faithful. This is a wonderful position, for no power on earth can guarantee true peace and security to a person regarding both his future and his past. It is God alone Who can do that. It is a pity, however, that instead of turning to God people seek security where they cannot find it.
The words (fear) خوف and حزن (grief) have indeed been used in the Quran on certain occasions with regard to Prophets, but the fear or grief of the Prophets is not about themselves, but about others, and to feel fear or grief about others is a commendable thing and not a punishment. It is in this sense that the word حزن (grief) has been used with regard to Prophet Jacob in 12:85 and the word خوف (fear) with regard to Zechariah in 19:6.
a
2:63.
a
2:63.
1338
Commentary:
The words لا خوف علیھم (shall have no fear) mean that believers do not fear that any real harm will ever befall them. The words do not mean that no danger will ever confront them. Similarly, the expression ولا ھم یحزنون (nor shall they grieve) means that believers will suffer no grief on account of what they did in the past. Thus both the future and the past have been made secure for the Faithful. This is a wonderful position, for no power on earth can guarantee true peace and security to a person regarding both his future and his past. It is God alone Who can do that. It is a pity, however, that instead of turning to God people seek security where they cannot find it.
The words (fear) خوف and حزن (grief) have indeed been used in the Quran on certain occasions with regard to Prophets, but the fear or grief of the Prophets is not about themselves, but about others, and to feel fear or grief about others is a commendable thing and not a punishment. It is in this sense that the word حزن (grief) has been used with regard to Prophet Jacob in 12:85 and the word خوف (fear) with regard to Zechariah in 19:6.
d
2:63.
1274
'Fear' pertains to the future actions of man and 'grief' to his past actions.
اُولٰٓئِکَ لَمۡ یَکُوۡنُوۡا مُعۡجِزِیۡنَ فِی الۡاَرۡضِ وَمَا کَانَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ اَوۡلِیَآءَ ۘ یُضٰعَفُ لَہُمُ الۡعَذَابُ ۚ مَا کَانُوۡا یَسۡتَطِیۡعُوۡنَ السَّمۡعَ وَمَا کَانُوۡا یُبۡصِرُوۡنَ
26:213.
عربی میں دوست کا لفظ جمع ہے مگر اردو میں ایسے موقع پر مفرد استعمال کرتے ہیں۔ اس لئے ہم نے ’’دوست ہوتا ہے‘‘ استعمال کیا ہے۔
26:213.
Commentary:
Those who forge lies against God (see v. 19) can never succeed in their wicked plans but only become involved in the meshes of their own schemes and stratagems.
God cannot be their friend and helper because of their fabricating lies against Him, and as God, the Lord of the universe, is angry with them, their own friends and sympathizers can be of no help to them.
The word یضاعف (will be doubled) being derived from ضعف (for which see 3:131), which means both "the double of a thing" or "an unlimited addition," is used here in both these senses. The punishment of disbelievers will be doubled in the sense that they will be punished both for their own sins and for the sins of those whom they misled. In the second sense, the verse means that their punishment will continue to increase absolutely; for by preaching and disseminating a false teaching they sowed the seeds of evil in the world, and as long as that evil subsists their punishment will continue.
Surprise is expressed in the words, They can neither hear, nor can they see, at those who falsely claim to be Divine Messengers. It is pointed out that although both true and false prophets have passed before them, yet they would not try to see what a miserable end the false prophets came to nor would they listen to the stories of their lives.
e
26:213.
1
عربی میں دوست کا لفظ جمع ہے مگر اردو میں ایسے موقع پر مفرد استعمال کرتے ہیں۔ اس لئے ہم نے ’’دوست ہوتا ہے‘‘ استعمال کیا ہے۔
b
26:213.
1402
Commentary:
Those who forge lies against God (see v. 19) can never succeed in their wicked plans but only become involved in the meshes of their own schemes and stratagems.
God cannot be their friend and helper because of their fabricating lies against Him, and as God, the Lord of the universe, is angry with them, their own friends and sympathizers can be of no help to them.
The word یضاعف (will be doubled) being derived from ضعف (for which see 3:131), which means both "the double of a thing" or "an unlimited addition," is used here in both these senses. The punishment of disbelievers will be doubled in the sense that they will be punished both for their own sins and for the sins of those whom they misled. In the second sense, the verse means that their punishment will continue to increase absolutely; for by preaching and disseminating a false teaching they sowed the seeds of evil in the world, and as long as that evil subsists their punishment will continue.
Surprise is expressed in the words, They can neither hear, nor can they see, at those who falsely claim to be Divine Messengers. It is pointed out that although both true and false prophets have passed before them, yet they would not try to see what a miserable end the false prophets came to nor would they listen to the stories of their lives.
d
26:213.
1306
The leaders of disbelief will be punished both for their own sins and for the sins of those whom they misled.
وَلَا تَرۡکَنُوۡۤا اِلَی الَّذِیۡنَ ظَلَمُوۡا فَتَمَسَّکُمُ النَّارُ وَمَا لَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ اَوۡلِیَآءَ ثُمَّ لَا تُنۡصَرُوۡنَ
As man is influenced by his environments and, if his surroundings are corrupt, the corruption thereof is sure to affect him sooner or later, so, in the present verse the believers are enjoined to sever all connections with the wicked and the unjust even though they are their own kith and kin.
Commentary:
In the previous verse we were told that we should not only reform ourselves but also our fellow-men because man is influenced by his environment, and if our surroundings are corrupt, the corruption thereof is sure to affect us sooner or later. So in the present verse we are enjoined to sever all connexion with the wicked and the unjust even though they may be our own kith and kin.
The present verse is also connected with the words, exceed ye not the bounds, occurring in the previous verse. In the light of the verse under comment these words do not mean that we exceed the bonds only when we have actually committed an act of injustice, but we are equally guilty of injustice if we are accessory to another man’s unjust act in any way or if we defend him when he happens to commit an offence.
1494
Commentary:
In the previous verse we were told that we should not only reform ourselves but also our fellow-men because man is influenced by his environment, and if our surroundings are corrupt, the corruption thereof is sure to affect us sooner or later. So in the present verse we are enjoined to sever all connexion with the wicked and the unjust even though they may be our own kith and kin.
The present verse is also connected with the words, exceed ye not the bounds, occurring in the previous verse. In the light of the verse under comment these words do not mean that we exceed the bonds only when we have actually committed an act of injustice, but we are equally guilty of injustice if we are accessory to another man’s unjust act in any way or if we defend him when he happens to commit an offence.
1354
As man is influenced by his environments and, if his surroundings are corrupt, the corruption thereof is sure to affect him sooner or later, so, in the present verse the believers are enjoined to sever all connections with the wicked and the unjust even though they are their own kith and kin.
قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَالۡاَرۡضِ قُلِ اللّٰہُ ۚ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِہِمۡ نَفۡعًا وَّلَا ضَرًّا ۚ قُلۡ ہَلۡ یَسۡتَوِی الۡاَعۡمٰی وَالۡبَصِیۡرُ اَمۡ ہَلۡ تَسۡتَوِی الظُّلُمٰتُ وَالنُّوۡرُ ۗ اَمۡ جَعَلُوۡا لِلّٰہِ شُرَکَآءَ خَلَقُوۡا کَخَلۡقِہٖ فَتَشٰبَہَ الۡخَلۡقُ عَلَیۡہِمۡ ۚ قُلِ اللّٰہُ خٰلِقُ کُلِّ شَیۡءٍ وَّہُوَ الۡوٰحِدُ الۡقَہّٰرُ
23:87.
25:4.
11:25; 35:20.
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
23:87.
25:4.
11:25; 35:20.
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
23:87.
25:4.
11:25; 35:20.
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
c
23:87.
d
25:4.
e
11:25; 35:20.
638
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
a
23:87.
b
25:4.
c
11:25; 35:20.
1628
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
b
23:87.
c
25:4.
d
11:25; 35:20.
1432
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
وَمَنۡ یَّہۡدِ اللّٰہُ فَہُوَ الۡمُہۡتَدِ ۖ وَمَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَہُمۡ اَوۡلِیَآءَ مِنۡ دُوۡنِہٖ ۖ وَنَحۡشُرُہُمۡ یَوۡمَ الۡقِیٰمَۃِ عَلٰی وُجُوۡہِہِمۡ عُمۡیًا وَّبُکۡمًا وَّصُمًّا ۖ مَّاۡوٰٮہُمۡ جَہَنَّمُ ۖ کُلَّمَا خَبَتۡ زِدۡنٰہُمۡ سَعِیۡرًا
7:179; 18:18; 39:37, 38.
6:129; 19:69.
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
7:179; 18:18; 39:37-38.
6:129; 19:69.
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
d
7:179; 18:18; 39:37, 38.
e
6:129; 19:69.
a
7:179; 18:18; 39:37-38.
b
6:129; 19:69.
2026
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
c
7:179; 18:18; 39:37, 38.
d
6:129; 19:69.
1654
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
وَاِذۡ قُلۡنَا لِلۡمَلٰٓئِکَۃِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ کَانَ مِنَ الۡجِنِّ فَفَسَقَ عَنۡ اَمۡرِ رَبِّہٖۤ ۗ اَفَتَتَّخِذُوۡنَہٗ وَذُرِّیَّتَہٗۤ اَوۡلِیَآءَ مِنۡ دُوۡنِیۡ وَہُمۡ لَکُمۡ عَدُوٌّۢ ۚ بِئۡسَ لِلظّٰلِمِیۡنَ بَدَلًا
2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75.
2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75.
2:35; 7:20; 15:30-31; 17:62; 20:117; 38:73-75.
Commentary:
It is worthy of special note that at several places in the Quran where mention is made of the punishment which overtakes a people when they reject their Prophet, its object is to warn their successors that they should not repeat the errors of their predecessors. The example of Adam, our great progenitor whom Satan sought to seduce and involve in trouble, is set before disbelievers that they may benefit by it and not fall victims to the seductions of Satan and reject their Prophet.
c
2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75.
b
2:35; 7:20; 15:30-31; 17:62; 20:117; 38:73-75.
2091
Commentary:
It is worthy of special note that at several places in the Quran where mention is made of the punishment which overtakes a people when they reject their Prophet, its object is to warn their successors that they should not repeat the errors of their predecessors. The example of Adam, our great progenitor whom Satan sought to seduce and involve in trouble, is set before disbelievers that they may benefit by it and not fall victims to the seductions of Satan and reject their Prophet.
b
2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75.
اَفَحَسِبَ الَّذِیۡنَ کَفَرُوۡۤا اَنۡ یَّتَّخِذُوۡا عِبَادِیۡ مِنۡ دُوۡنِیۡۤ اَوۡلِیَآءَ ۚ اِنَّاۤ اَعۡتَدۡنَا جَہَنَّمَ لِلۡکٰفِرِیۡنَ نُزُلًا
29:69; 33:9; 48:14; 76:5.
نُزُلًا کے معنے ضیافت کے بھی ہوتے ہیں اور عطیہ کے بھی۔ (اقرب)
29:69; 33:9; 48:14; 76:5.
29:69; 33:9; 48:14; 76:5.
Commentary:
The verse speaks of those people who look upon Jesus as their saviour and as the Son of God and to whom reference has already been made in the beginning of this chapter. This shows that the foregoing verses also deal with the same people—Christian nations of the west.
b
29:69; 33:9; 48:14; 76:5.
2
نُزُلًا کے معنے ضیافت کے بھی ہوتے ہیں اور عطیہ کے بھی۔ (اقرب)
a
29:69; 33:9; 48:14; 76:5.
2139
Commentary:
The verse speaks of those people who look upon Jesus as their saviour and as the Son of God and to whom reference has already been made in the beginning of this chapter. This shows that the foregoing verses also deal with the same people—Christian nations of the west.
a
29:69; 33:9; 48:14; 76:5.
قَالُوۡا سُبۡحٰنَکَ مَا کَانَ یَنۡۢبَغِیۡ لَنَاۤ اَنۡ نَّتَّخِذَ مِنۡ دُوۡنِکَ مِنۡ اَوۡلِیَآءَ وَلٰکِنۡ مَّتَّعۡتَہُمۡ وَاٰبَآءَہُمۡ حَتّٰی نَسُوا الذِّکۡرَ وَکَانُوۡا قَوۡمًۢا بُوۡرًا
34:42.
34:42.
34:42.
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
f
34:42.
b
34:42.
2656
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
c
34:42.
مَثَلُ الَّذِیۡنَ اتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ اَوۡلِیَآءَ کَمَثَلِ الۡعَنۡکَبُوۡتِ اتَّخَذَتۡ بَیۡتًا ۖ وَّاِنَّ اَوۡہَنَ الۡبُیُوۡتِ لَبَیۡتُ الۡعَنۡکَبُوۡتِ ۖ لَوۡ کَانُوۡا یَعۡلَمُوۡنَ
The subject of the Unity of God with which the Surah primarily deals is brought to a close in this verse with a beautiful metaphor which drives home to polytheists the folly, futility and falsity of idolatrous beliefs and practices. They are as frail as the web of a spider and cannot stand intelligent criticism.
Commentary:
In the previous several verses arguments have been given in refutation of Shirk and brief references have been made to the lives and missions of some of the greatest preachers of Divine Unity to show that those who rejected them ultimately came to grief. This subject of the Unity of God is brought to a close in this verse with a beautiful metaphor which drives home the folly, futility and falsity of idolatrous beliefs and practices of polytheists. They are as frail, says the verse, as the web of a spider and cannot stand intelligent criticism.
2967
Commentary:
In the previous several verses arguments have been given in refutation of Shirk and brief references have been made to the lives and missions of some of the greatest preachers of Divine Unity to show that those who rejected them ultimately came to grief. This subject of the Unity of God is brought to a close in this verse with a beautiful metaphor which drives home the folly, futility and falsity of idolatrous beliefs and practices of polytheists. They are as frail, says the verse, as the web of a spider and cannot stand intelligent criticism.
2254
The subject of the Unity of God with which the Surah primarily deals is brought to a close in this verse with a beautiful metaphor which drives home to polytheists the folly, futility and falsity of idolatrous beliefs and practices. They are as frail as the web of a spider and cannot stand intelligent criticism.
اَلَا لِلّٰہِ الدِّیۡنُ الۡخَالِصُ ۚ وَالَّذِیۡنَ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ مَا نَعۡبُدُہُمۡ اِلَّا لِیُقَرِّبُوۡنَاۤ اِلَی اللّٰہِ زُلۡفٰۤی اِنَّ اللّٰہَ یَحۡکُمُ بَیۡنَہُمۡ فِیۡ مَا ہُمۡ فِیۡہِ یَخۡتَلِفُوۡنَ ۗ اِنَّ اللّٰہَ لَا یَہۡدِیۡ مَنۡ ہُوَ کٰذِبٌ کَفَّارٌ
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
4:142; 22:70; 32:26.
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
1125
人类易崇拜虚假的神灵, 他们自己想象出来的各种偶像, 诸如: 贤士和圣洁的人; 财富、权力和激情; 流传下来的信念和风俗习惯等等。他们总是自称, 相信这些事物会帮助他们了解和认识安拉。
1
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
d
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
2562
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
وَالَّذِیۡنَ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ اللّٰہُ حَفِیۡظٌ عَلَیۡہِمۡ وَمَاۤ اَنۡتَ عَلَیۡہِمۡ بِوَکِیۡلٍ
6:108; 88:23.
Commentary:
The particle علی (over) being generally used in the sense of "against," the meaning of the expression الله حفیظ علیم would be that God is watching over the blasphemous beliefs of men and is keeping an account of them and will punish them if they did not repent.
a
6:108; 88:23.
1198
安拉在注视人们亵渎安拉的信仰, 并正在为此作记录, 这些人如不追悔, 就要加以惩罚。
b
6:108; 88:23.
3606
Commentary:
The particle علی (over) being generally used in the sense of "against," the meaning of the expression الله حفیظ علیم would be that God is watching over the blasphemous beliefs of men and is keeping an account of them and will punish them if they did not repent.
a
6:108; 88:23.
2644
God is watching over the blasphemous beliefs of men and is keeping an account of them and will punish them if they did not repent.
اَمِ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ ۖ فَاللّٰہُ ہُوَ الۡوَلِیُّ وَہُوَ یُحۡیِ الۡمَوۡتٰی وَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
13:17; 39:44.
13:17; 39:44.
13:17; 39:44.
e
13:17; 39:44.
b
13:17; 39:44.
e
13:17; 39:44.
وَمَا کَانَ لَہُمۡ مِّنۡ اَوۡلِیَآءَ یَنۡصُرُوۡنَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ ۗ وَمَنۡ یُّضۡلِلِ اللّٰہُ فَمَا لَہٗ مِنۡ سَبِیۡلٍ
اَضَلَّ کے ایک معنے گمراہ کرنے کے ہوتے ہیں اور دوسرے گمراہ قرار دینے کے (دیکھئے مفردات امام راغب)
17:57.
1
اَضَلَّ کے ایک معنے گمراہ کرنے کے ہوتے ہیں اور دوسرے گمراہ قرار دینے کے (دیکھئے مفردات امام راغب)
c
17:57.
مِّنۡ وَّرَآئِہِمۡ جَہَنَّمُ ۖ وَلَا یُغۡنِیۡ عَنۡہُمۡ مَّا کَسَبُوۡا شَیۡـًٔا وَّلَا مَا اتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ اَوۡلِیَآءَ ۖ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
14:17, 18.
14:17, 18.
14:17-18.
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
b
14:17-18.
3738
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡا عَدُوِّیۡ وَعَدُوَّکُمۡ اَوۡلِیَآءَ تُلۡقُوۡنَ اِلَیۡہِمۡ بِالۡمَوَدَّۃِ وَقَدۡ کَفَرُوۡا بِمَا جَآءَکُمۡ مِّنَ الۡحَقِّ یُخۡرِجُوۡنَ الرَّسُوۡلَ وَاِیَّاکُمۡ ۙ اَنۡ تُؤۡمِنُوۡا بِاللّٰہِ رَبِّکُمۡ اِنۡ کُنۡتُمۡ خَرَجۡتُمۡ جِہٰدًا فِیۡ سَبِیۡلِیۡ وَابۡتِغَآءَ مَرۡضَاتِیۡ ۚ تُسِرُّوۡنَ اِلَیۡہِمۡ بِالۡمَوَدَّۃِ وَاَنَا۠ اَعۡلَمُ بِمَاۤ اَخۡفَیۡتُمۡ وَمَاۤ اَعۡلَنۡتُمۡ ۚ وَمَنۡ یَّفۡعَلۡہُ مِنۡکُمۡ فَقَدۡ ضَلَّ سَوَآءَ السَّبِیۡلِ
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
3:119; 4:145; 5:58.
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence
3:119; 4:145; 5:58.
17:77.
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.
1
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
2
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
b
3:119; 4:145; 5:58.
c
17:77.
4210
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.3028
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence