تَجْعَلُوا۟
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "تَجْعَلُوا۟".
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ
20:54; 27:62; 43:11; 51:49; 71:20; 78:7.
51:48; 78:13; 79:28-29.
这话意指:正如一幢大楼或一个顶篷可以作为住在其中或其下的人们的一种保护物, 宇宙的较远许多部分相似地可以作为我们这颗行星 (地球) 的一种保护物; 那些研究星球、云层与其他大气现象的科学家知道那些其他天体如何在地球四周高空的浩瀚空间沿着它们的轨道穿越运行, 使地球安稳地运行着。这也暗示着, 物质世界的完美存在必须依靠天地之间各种力量的协作。
اَلسَّمَآءُ کے معنے عربی زبان میں اَلسَّحَابُ کے بھی ہوتے ہیں۔ یعنی بادل (اقرب) اسی لئے ہم نے وَ اَنْزَلَ مِنَ السَّمَآءِ مَآءً کے معنے یہ کئے ہیں ’’اور بادلوں سے پانی اتارا ہے۔‘‘
20:54; 27:62; 43:11; 51:49; 71:20; 78:7.
51:48; 78:13; 79:28-29.
The expression suggests that just as a building or a roof is a means of protection for those living in or under it, similarly the remoter parts of the universe serve as a protection for our planet (earth); and those who have studied the science of the stars, the clouds and other atmospheric phenomena, know how the other heavenly bodies, running their courses through the boundless expanse rising high above the earth on all sides, make for its safety and stability. It is also hinted here that the perfection of the material world depends upon the co-ordination between earthly and heavenly forces.
20:54; 27:62; 43:11; 51:49; 71:20; 78:7.
51:48; 78:13; 79:28, 29.
Important Words:
فراش (a bed) is derived from فرش. They say فرش الشیء i.e. he spread out the thing; he expanded it. فراش means, a thing that is spread upon the ground: a thing that is spread for one to sit or lie upon: a bed on which one sleeps; a wide or spacious plain or tract of land (Lane).
بناء (a roof) is derived from بنی meaning, he built; he constructed. So بناء means, a building; a structure; a thing that is built or constructed; also the roof or ceiling of a house or of a chamber or the like (Lane).
الثمرات (fruits) is the plural of ثمرة meaning, a fruit. The word is derived from the verb ثمر which means, the fruit became ripe. اثمر means, the tree, etc. produced fruit. The word ثمرة is also used figuratively, meaning, son or offspring; or profit of a thing (Taj).
انداد (equals) is the plural of ند which means, the like of a person or thing; or the like of a thing by participation of substance. It is a more specialised term than مثل which signifies alike by participation of anything. The word ند also means, a thing which does or may supply the place of another thing; or a like that is contrary or opposed to another thing; a thing taken as an object of worship instead of the true God (Lane). ند is to be distinguished from شریك; for whereas ند is the like of a thing, being contrary or opposed to it, شریك is simply a participant that shares the attributes or work of a thing (Aqrab under شریك and ند)
Commentary:
The subject matter of the last verse has been completed in this. It was said in that verse that رب should be worshipped because He is the Creator and He alone can foster man’s powers. In the present verse it is said that not only man but the heavens and the earth also have been created by God. It is evident that human actions depend upon environment. Trade, agriculture, industry, travel, etc. are made possible ultimately by the nature and influence of the heavens and the earth. So human actions can be guided aright only by a Being Who has made the heavens and the earth. It is only He Who can harness them for the use of man. None else has such knowledge, power or authority. So man should worship God alone.
The expression, and Who made the heaven a roof, suggests that just as a building or a roof is a source of protection for those living in or under it, similarly the remoter parts of the universe are a protection for our planet; and those who have studied the science of the stars, the clouds and other atmospheric phenomena know how the other heavenly bodies, running their courses through the boundless expanse rising high above the earth on all sides, make for its safety and stability.
In the clause, caused water to come down from the clouds, the word سماء has been used in the sense of "cloud", whereas in the preceding clause, and Who made the heaven a roof, it signifies "heaven". Had it meant the same thing in the two places, it would have been replaced in the second place by a pronoun. The repetition of the word is intended to convey a difference of meaning in the second place.
After making it clear that everything in this world is the creation of God, attention is drawn to the fact that God has no equal. There is nothing in the whole universe which can show any part of it to have been created by anyone other than God. Why, then, should man worship anyone else?
In this verse it is also hinted that the perfection of the material world depends upon a co-ordination of earthly and heavenly forces. When water is made corrupt by men on earth, fresh and pure water is supplied from heaven. Breathing makes the air foul but it is purified by nature. The eye is useful, but of what avail is it without the rays of the sun? In short, if the earth is a bed for man, the heaven is a roof. So is the case with the spiritual world. Man is gifted with reason but, like the eye, reason cannot function properly without the help of divine revelation. Human instincts are pure but they become polluted by greed, malice, etc. They can only be cleansed by the water of revelation. Hence man cannot attain to spiritual success without attaching himself to God. By showing material life to be dependent upon both earth and heaven, God points to a parallel in the spiritual world, and teaches that in spiritual matters also man should not trust earthly means alone. The intellect is not enough. Like the material world, the spiritual world also requires heavenly help. Just as there is a heaven above the earth, there is a heaven above the heart and brain of man. This is God’s guidance received through revelation.
An interesting question arises here. According to a widespread modern belief, the idea of God has evolved out of a primitive belief in spirits, ghosts and fairies. It is also said that in primitive times man worshipped beasts and poisonous insects and then gradually advanced to the idea of God. Modern critics appear to be in agreement that the idea of many gods has always preceded the idea of one God. The history of man’s beliefs is cited as evidence.
Some of those who hold such a view seem anxious to reconcile it with religion. They claim that their view does not go against religion. They say that God revealed the laws of nature by degrees; therefore there is nothing surprising if He should have revealed Himself also by degrees. Now, all religions base themselves upon revelation. And if the basis of religion is revelation, then the belief—that God revealed Himself by degrees and that He first guided the world to other gods, and then to Himself—at once falls to the ground. It is against all reason that God should first guide man to spirits, stones, rivers and snakes and then reveal Himself. What was there to hinder Him from guiding man to Himself from the very beginning? The living religions of the world have ever believed in revelation. Hinduism, Judaism, Christianity, Zoroastrianism and Islam, all teach that revelation began with the creation of man. This being the case, there can have been no gradual evolution of the idea of God. Evolutionary accounts, therefore, conflict with religion. Those who hold them must deny revelation, the basis of religion.
The denial of revelation is, of course, very common in the Christian West. Christendom has failed for a long time to provide any examples of persons with revelation experience. Little wonder that those speculators, who have had no such experience themselves and who have not been made aware of such experience in others, should deny revelation outright. According to the Quran, however, God has spoken to man in all ages. The Quran itself is a record of revelation and, according to the Quran, the followers of Islam must continue to receive revelation. The recipient in our age is the Holy Founder of the Ahmadiyya Movement. Nobody who knows all this can be impressed by denials of revelation. He can only treat them as mere ignorant conjectures.
Evolutionary accounts have little foundation in fact. It is said that the idea of God found amongst uncivilised peoples of the world today is polytheistic, therefore the idea of one God must have originated in polytheism. But it is not realized that the uncivilized peoples of today are not samples of the earliest human beings. Civilization has known many ages. Greece, Iran, Iraq, Egypt, India and China were centres of civilization and culture in their own days, but now they seem engulfed in darkness and ignorance. If ignorance can grow out of civilization, why not polytheism out of monotheism? In India, Krishna preached the doctrine of the Unity of God, but after his time a wave of idolatry swept over the country; and when Muslims came here, they found idol-worship rampant throughout the land. In Judaism false gods have taken the place of Jehovah. Jesus preached a simple faith in One God, but Christendom now believes in Trinity. A lower conception can easily supplant a higher one. Islam is an historical religion. Even its enemies admit that it teaches belief in the pure Unity of God. But today even Muslims have degenerated to the worship of things other than God. These examples refute the doctrine that monotheism has necessarily grown out of polytheism.
Moreover, a study of primitive religion itself shows that among the primitive people the idea of a perfect Deity exists side by side with their worship of many deities. Only, God is known by different names among different peoples. There also exists among the primitives the idea of revelation; they hold it to be the medium through which they came to have a knowledge of God.
b
20:54; 27:62; 43:11; 51:49; 71:20; 78:7.
c
51:48; 78:13; 79:28-29.
29P
这话意指:正如一幢大楼或一个顶篷可以作为住在其中或其下的人们的一种保护物, 宇宙的较远许多部分相似地可以作为我们这颗行星 (地球) 的一种保护物; 那些研究星球、云层与其他大气现象的科学家知道那些其他天体如何在地球四周高空的浩瀚空间沿着它们的轨道穿越运行, 使地球安稳地运行着。这也暗示着, 物质世界的完美存在必须依靠天地之间各种力量的协作。
3
اَلسَّمَآءُ کے معنے عربی زبان میں اَلسَّحَابُ کے بھی ہوتے ہیں۔ یعنی بادل (اقرب) اسی لئے ہم نے وَ اَنْزَلَ مِنَ السَّمَآءِ مَآءً کے معنے یہ کئے ہیں ’’اور بادلوں سے پانی اتارا ہے۔‘‘
a
20:54; 27:62; 43:11; 51:49; 71:20; 78:7.
b
51:48; 78:13; 79:28, 29.
29
Important Words:
فراش (a bed) is derived from فرش. They say فرش الشیء i.e. he spread out the thing; he expanded it. فراش means, a thing that is spread upon the ground: a thing that is spread for one to sit or lie upon: a bed on which one sleeps; a wide or spacious plain or tract of land (Lane).
بناء (a roof) is derived from بنی meaning, he built; he constructed. So بناء means, a building; a structure; a thing that is built or constructed; also the roof or ceiling of a house or of a chamber or the like (Lane).
الثمرات (fruits) is the plural of ثمرة meaning, a fruit. The word is derived from the verb ثمر which means, the fruit became ripe. اثمر means, the tree, etc. produced fruit. The word ثمرة is also used figuratively, meaning, son or offspring; or profit of a thing (Taj).
انداد (equals) is the plural of ند which means, the like of a person or thing; or the like of a thing by participation of substance. It is a more specialised term than مثل which signifies alike by participation of anything. The word ند also means, a thing which does or may supply the place of another thing; or a like that is contrary or opposed to another thing; a thing taken as an object of worship instead of the true God (Lane). ند is to be distinguished from شریك; for whereas ند is the like of a thing, being contrary or opposed to it, شریك is simply a participant that shares the attributes or work of a thing (Aqrab under شریك and ند)
Commentary:
The subject matter of the last verse has been completed in this. It was said in that verse that رب should be worshipped because He is the Creator and He alone can foster man’s powers. In the present verse it is said that not only man but the heavens and the earth also have been created by God. It is evident that human actions depend upon environment. Trade, agriculture, industry, travel, etc. are made possible ultimately by the nature and influence of the heavens and the earth. So human actions can be guided aright only by a Being Who has made the heavens and the earth. It is only He Who can harness them for the use of man. None else has such knowledge, power or authority. So man should worship God alone.
The expression, and Who made the heaven a roof, suggests that just as a building or a roof is a source of protection for those living in or under it, similarly the remoter parts of the universe are a protection for our planet; and those who have studied the science of the stars, the clouds and other atmospheric phenomena know how the other heavenly bodies, running their courses through the boundless expanse rising high above the earth on all sides, make for its safety and stability.
In the clause, caused water to come down from the clouds, the word سماء has been used in the sense of "cloud", whereas in the preceding clause, and Who made the heaven a roof, it signifies "heaven". Had it meant the same thing in the two places, it would have been replaced in the second place by a pronoun. The repetition of the word is intended to convey a difference of meaning in the second place.
After making it clear that everything in this world is the creation of God, attention is drawn to the fact that God has no equal. There is nothing in the whole universe which can show any part of it to have been created by anyone other than God. Why, then, should man worship anyone else?
In this verse it is also hinted that the perfection of the material world depends upon a co-ordination of earthly and heavenly forces. When water is made corrupt by men on earth, fresh and pure water is supplied from heaven. Breathing makes the air foul but it is purified by nature. The eye is useful, but of what avail is it without the rays of the sun? In short, if the earth is a bed for man, the heaven is a roof. So is the case with the spiritual world. Man is gifted with reason but, like the eye, reason cannot function properly without the help of divine revelation. Human instincts are pure but they become polluted by greed, malice, etc. They can only be cleansed by the water of revelation. Hence man cannot attain to spiritual success without attaching himself to God. By showing material life to be dependent upon both earth and heaven, God points to a parallel in the spiritual world, and teaches that in spiritual matters also man should not trust earthly means alone. The intellect is not enough. Like the material world, the spiritual world also requires heavenly help. Just as there is a heaven above the earth, there is a heaven above the heart and brain of man. This is God’s guidance received through revelation.
An interesting question arises here. According to a widespread modern belief, the idea of God has evolved out of a primitive belief in spirits, ghosts and fairies. It is also said that in primitive times man worshipped beasts and poisonous insects and then gradually advanced to the idea of God. Modern critics appear to be in agreement that the idea of many gods has always preceded the idea of one God. The history of man’s beliefs is cited as evidence.
Some of those who hold such a view seem anxious to reconcile it with religion. They claim that their view does not go against religion. They say that God revealed the laws of nature by degrees; therefore there is nothing surprising if He should have revealed Himself also by degrees. Now, all religions base themselves upon revelation. And if the basis of religion is revelation, then the belief—that God revealed Himself by degrees and that He first guided the world to other gods, and then to Himself—at once falls to the ground. It is against all reason that God should first guide man to spirits, stones, rivers and snakes and then reveal Himself. What was there to hinder Him from guiding man to Himself from the very beginning? The living religions of the world have ever believed in revelation. Hinduism, Judaism, Christianity, Zoroastrianism and Islam, all teach that revelation began with the creation of man. This being the case, there can have been no gradual evolution of the idea of God. Evolutionary accounts, therefore, conflict with religion. Those who hold them must deny revelation, the basis of religion.
The denial of revelation is, of course, very common in the Christian West. Christendom has failed for a long time to provide any examples of persons with revelation experience. Little wonder that those speculators, who have had no such experience themselves and who have not been made aware of such experience in others, should deny revelation outright. According to the Quran, however, God has spoken to man in all ages. The Quran itself is a record of revelation and, according to the Quran, the followers of Islam must continue to receive revelation. The recipient in our age is the Holy Founder of the Ahmadiyya Movement. Nobody who knows all this can be impressed by denials of revelation. He can only treat them as mere ignorant conjectures.
Evolutionary accounts have little foundation in fact. It is said that the idea of God found amongst uncivilised peoples of the world today is polytheistic, therefore the idea of one God must have originated in polytheism. But it is not realized that the uncivilized peoples of today are not samples of the earliest human beings. Civilization has known many ages. Greece, Iran, Iraq, Egypt, India and China were centres of civilization and culture in their own days, but now they seem engulfed in darkness and ignorance. If ignorance can grow out of civilization, why not polytheism out of monotheism? In India, Krishna preached the doctrine of the Unity of God, but after his time a wave of idolatry swept over the country; and when Muslims came here, they found idol-worship rampant throughout the land. In Judaism false gods have taken the place of Jehovah. Jesus preached a simple faith in One God, but Christendom now believes in Trinity. A lower conception can easily supplant a higher one. Islam is an historical religion. Even its enemies admit that it teaches belief in the pure Unity of God. But today even Muslims have degenerated to the worship of things other than God. These examples refute the doctrine that monotheism has necessarily grown out of polytheism.
Moreover, a study of primitive religion itself shows that among the primitive people the idea of a perfect Deity exists side by side with their worship of many deities. Only, God is known by different names among different peoples. There also exists among the primitives the idea of revelation; they hold it to be the medium through which they came to have a knowledge of God.
b
20:54; 27:62; 43:11; 51:49; 71:20; 78:7.
c
51:48; 78:13; 79:28-29.
43
The expression suggests that just as a building or a roof is a means of protection for those living in or under it, similarly the remoter parts of the universe serve as a protection for our planet (earth); and those who have studied the science of the stars, the clouds and other atmospheric phenomena, know how the other heavenly bodies, running their courses through the boundless expanse rising high above the earth on all sides, make for its safety and stability. It is also hinted here that the perfection of the material world depends upon the co-ordination between earthly and heavenly forces.
وَلَا تَجْعَلُوا۟ ٱللَّهَ عُرْضَةً لِّأَيْمَٰنِكُمْ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصْلِحُوا۟ بَيْنَ ٱلنَّاسِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
عُرْضَۃً کے معنے محل کے ہیں۔ کہتے ہیں اَلْمَرْءَ ۃُ عُرْضَۃٌ لِّلزَّوَاجِ عورت محل نکاح ہے۔ جَعَلَہٗ عُرْضَۃً لِّلْبَـلَاءِ فلاں شخص کو ابتلاؤں کا محل بنا دیا ہے۔ عُرْضَۃٌ کے معنے نشانہ کے بھی ہوتے ہیں۔ یعنی جس چیز کو گاڑ کر اس پر کوئی چیز پھینکی جائے (اقرب) اسی طرح عُرْضَۃ ً وہ شے ہے جسے سامنے کر دیا جائے یعنی اسے ضرورت کے پورا کرنے کا ذریعہ بنایا جائے۔ کہتے ہیں اَلْبَعِیْرُ عُرْضَۃٌ لِّلسَّفَرِ (مفردات) یعنی سفر کی مصیبت پیش آئے تو اونٹ کو آگے کر دیا جاتا ہے۔ یعنی اس کے ذریعہ سے سفر کی تکلیف کو دور کر دیا جاتا ہے۔ پس عُرْضَۃ وہ ہے جو
The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated.
Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.
1
عُرْضَۃً کے معنے محل کے ہیں۔ کہتے ہیں اَلْمَرْءَ ۃُ عُرْضَۃٌ لِّلزَّوَاجِ عورت محل نکاح ہے۔ جَعَلَہٗ عُرْضَۃً لِّلْبَـلَاءِ فلاں شخص کو ابتلاؤں کا محل بنا دیا ہے۔ عُرْضَۃٌ کے معنے نشانہ کے بھی ہوتے ہیں۔ یعنی جس چیز کو گاڑ کر اس پر کوئی چیز پھینکی جائے (اقرب) اسی طرح عُرْضَۃ ً وہ شے ہے جسے سامنے کر دیا جائے یعنی اسے ضرورت کے پورا کرنے کا ذریعہ بنایا جائے۔ کہتے ہیں اَلْبَعِیْرُ عُرْضَۃٌ لِّلسَّفَرِ (مفردات) یعنی سفر کی مصیبت پیش آئے تو اونٹ کو آگے کر دیا جاتا ہے۔ یعنی اس کے ذریعہ سے سفر کی تکلیف کو دور کر دیا جاتا ہے۔ پس عُرْضَۃ وہ ہے جو
231
Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.
273
The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا۟ لِلَّهِ عَلَيْكُمْ سُلْطَٰنًا مُّبِينًا
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.
لَّا تَجْعَلُوا۟ دُعَآءَ ٱلرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُم بَعْضًا ۚ قَدْ يَعْلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذًا ۚ فَلْيَحْذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِۦٓ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ
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.
وَلَا تَجْعَلُوا۟ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ ۖ إِنِّى لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ
d
23:118; 50:27.
3924
Commentary:
True and unadulterated belief in Oneness and Unity is the pivotal and primal fact of all religions.