دُوۡنِ
Appears 82 times in Quran
Occurrences in Quran
Found 50 verses containing "دُوۡنِ".
وَاِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّمَّا نَزَّلۡنَا عَلٰی عَبۡدِنَا فَاۡتُوۡا بِسُوۡرَۃٍ مِّنۡ مِّثۡلِہٖ وَادۡعُوۡا شُہَدَآءَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
10:39; 11:14; 17:89; 52:35.
«古兰经» 无可比拟的优美绝伦的主题, 在五个不同的地方被述及, 即: 2:24; 10:39; 11:14; 17:89与52:34, 35中。五处中有两处 (2:24与10:39) 的挑战是相同的, 而在其余三处, 曾向不信道的人提出了三个不同的要求。初看, 三个不同地方的挑战的不同形式似乎不协调。其实并非如此。实际上, 这些经文内一定的要求是时常存在的, 挑战在穆圣时代, 甚至到现在, 在 «古兰经» 所述及的所有不同形式中都是开放的。
在解释这些不同形式挑战以前, 值得注意的是: «古兰经» 提到这些要求时, 始终不忘财产与权力。如前所述, 除了在本节经文中, 没有新的挑战, 而只是重复10:39 中的那个挑战, 由此得到一个肯定的结论:在财产与权力问题和创作像 «古兰经» 或其一部分的挑战之间存在着一种紧密的连系。这一连系在于这样一个事实:即 «古兰经» 是以一种无价之宝向不信道的人提出的。当不信道的人向穆圣要求各种物质财宝时 (11:13), 他告诉他们, 他的 «古兰经» 是他的无与伦比的财宝; 当他们问: “为什么没有一个天使同他一起来?” (11:13) 他回答他们说, 天使确已降临于他, 因为天使们的使命是带来主的启示, 而主的启示已赐给了他。因此, 这两种要求—对于财宝与天使降临的要求—已由天使带来的无与伦比的财宝 «古兰经» 全被满足了, 创作此类天经的挑战是为证明它的无可匹敌的素质而提出的。
现在可以把含有这项挑战的不同经文分开来看。17:89 中提出的最大一个要求, 要求不信道的人拿一本具有像 «古兰经» 全文那样包含多种多样素质的书来。那节经文中并不要求不信道的人把他们的文章做为主的言语陈述。他们可以拿出他们自己的文章并宣称它可与 «古兰经» 相提并论, 或甚至超过 古兰经»。但是, 由于当时提出那个挑战时, 全部 «古兰经» 尚未降下, 并不要求不信道的人当时当地写出像 «古兰经» 那样的经文; 这种挑战因此暗示他们永远也写不出像 «古兰经» 那样的文章, 既写不出当时那种形式的
«古兰经», 也将写不出像将要降示完整的 «古兰经»。而且, 此一挑战并不只局限於穆圣时代的不信道的人, 也可延续到所有时代抱有疑问的人以及评论家。在11:14 节经文中, 不信道的人们被约照写十章而不是写全部 «古兰经», 理由是, 那节经文中的问题并不全面涉及整部 «古兰经» 的完美而是仅涉及其部分的完美。不信道的人反对其中某些部分, 说它们有缺陷。因此, 未曾要求他们写出像全部 «古兰经» 那样一本完整的经典, 而只是用十章来替代他们认为有缺陷的那些 «古兰经» 部分, 这样就可检验它们主张的真实性。说到选择十章这个特定数目, 可以这么说, 因为在17:89 中, 全部 «古兰经» 被声称为一部完美无缺的经典, 反对 «古兰经» 的人就被约照写 «古兰经» 那样的全部经典; 但是在11:14 节经文中的问题是, 某些部分受到反对, 因此请他们挑选他们认为最有缺陷的十个部分, 然后写出类似那些部分的文章。在10:39 节中, 只要求不信教的人写出类似 «古兰经» 中的一章。这是因为, 不像上述的两节经文, 那节经文的挑战是支持 «古兰经» 本身所作出的一个宣称, 而不是驳斥不信教者的反对意见的。在10:38节经文中, «古兰经» 声称有五种非常显著的特点。为了支持这一声称, 10:39 节经文对那些否认或怀疑它的人们提出一个挑战, 要他们以同样完美的形式写出一个单章, 其中要含有像第十章所含有的这些素质。第五次挑战写出像 «古兰经» 那样的经典, 是在这节注释 (2:24) 经文中, 这节像10:39 节一样也约请不信道者写出诸如 «古兰经» 那样的一个单章。这个挑战是在
«古兰经» 被声称为引导正直的人达到精神进步最高阶段之后。不信道的人被告知, 假如他们对 «古兰经» 是源自安拉有怀疑的话, 他们应该写出一章, 使之可与 «古兰经» 对其信者那样产生精神影响方面相比拟。请看我会出版的英文较大版本的古兰注释 (The Larger Edition of Commentary, PP.58-62)。
以上解说可以表明, 这些约请不信教的人写出诸如 «古兰经» 的挑战十分明显而一一分开的, 这些挑战始终存在, 其中没有一个可以替代或取消另一个。可是, 由于 «古兰经» 包含崇高的思想, 必然要用最美丽的措词与最简洁朴实的风格来作为表示那些思想的工具; 否则它的主题就会含糊不清, 使人产生疑问, «古兰经» 的绝美经文就会损毁。这样, 不论用什么形式, 不论在哪一方面, 不信教的人所受到的写出类如 «古兰经» 的文章的挑战, 文体优美与措词雅致使之与 «古兰经» 媲美, 都形成其挑战的一部分。
10:39; 11:14; 17:89; 52:35.
The subject of the incomparable excellence of the Qur’an has been dealt with at five different places, i.e. in 2:24; 10:39; 11:14; 17:89 & 52:34, 35. In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. At first sight this difference in the form of the challenge at different places seems to be incongruous. But it is not so. In fact, these verses contain certain demands which stand for all time. The challenge is open even today in all the different forms mentioned in the Qur’an as it was in the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that their mention in the Qur’an is invariably accompanied by a reference to wealth and power, except in the present verse which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be safely concluded that there
10:39; 11:14; 17:89; 52:35.
Important Words:
عبد (servant). For the root meaning of the word see note under 1:5. As explained there, the verb عبد means, he showed complete submissiveness and humility; or he received the imprint of a thing. So عبد would mean a person who, through complete submission and humility to God, has become, as it were, an image of God. The word has been used here about the Holy Prophet by way of endearment and is expressive of the exalted position he holds in the sight of God.
شھداء (helpers) is the plural of شھید which is derived from شھد i.e. he was present; or he gave witness, etc. Thus شھیدmeans, one who is present; one who sees or witnesses; one who gives testimony or evidence; one who possesses much knowledge; one from whose knowledge nothing is hidden (Aqrab & Lane); also a helper (Mufradat). Following the last mentioned signification the word may also refer here to the Jews who were friends of the disbelievers (5:81) and spoke of the idolaters as being better guided in religion than those who believe (4:52).
Commentary:
In the preceding two verses the Quran gave its first commandment to the people. Having been thus directly addressed by God, the polytheistic disbelievers felt a natural reaction to repudiate the monotheistic teaching of the Quran, because they felt that its acceptance meant that they should give up their long cherished beliefs.
In the present verse God says that if the Quran created doubts and disquietude in their minds and is not worthy of acceptance, the disbelievers should produce one like it. If they cannot, then this very fact would prove them to be wrong.
The subject of the incomparable excellence of the Quran, has been dealt with at five different places in the Quran, i.e. in 2:24; 10:39; 11:14; 17:89; & 52:34, 35, and disbelievers have been challenged, to produce its equal.
In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. Thus, to begin with the largest demand in 17:89, disbelievers are challenged to produce the like of the whole Quran, and they have been told that even if all jinn and men should join together, they would not be able to produce it. In 11:14 the challenge is limited to the production of ten chapters. In 2:24 and 10:39, however, it has been confined to one Surah only; while in 52:34-35, the condition of even one Surahhas been omitted and disbelievers have been given the option of producing even a single narration similar to any one narration (i.e. announcement) of the Quran. On the face of it, this difference in the form of the challenge at different places seems to be incongruent and to spring from a lack of harmony in the Quran. Some commentators have endeavoured to explain away this seeming incongruity by saying that it was due to the challenge having been made at different times. At first disbelievers were called upon to produce the like of the whole Quran. When they failed to do so, the challenge was whittled down to the production of the like of any ten chapters. When, however, they were unable to produce even ten chapters, the challenge was further reduced to the production of a single chapter; and, lastly, disbelievers were asked to produce even a single narration like any narration of the Quran. This explanation, however, does not seem to be satisfactory. The different Surahs containing these different challenges were revealed, in the following order: (1) 52:34, 35; (2) 17:89; (3) 11:14; (4) 10:39; (5) 2:24 (Rodwell). Now in Surah 52, the first to be revealed, the challenge is not qualified by any condition as regards size, disbelievers having been given the choice of producing even one single narration similar to any narration of the Quran. It is very strange that, whereas at first the challenge was unqualified and disbelievers were called upon to produce something comparable to any narration of the Quran, later it began to be hedged round by conditions and stipulations, first requiring disbelievers to produce the like of the whole book, then reducing the challenge to ten Surahs, and last of all reducing it to a single chapter. The order is most unnatural.
Moreover, some of the Surahs which contain this challenge were revealed on occasions so close to one another that some commentators have found it difficult to fix their order of priority with certainty. Hence it is unwise to settle this question on the basis of the chronological order of the Surahs containing this challenge.
Another point worth considering in this connection is that the verses in question do not mention any historical event but contain only a general challenge which stands for all time. Now the question is, in what form should the challenge be delivered to the world? Should disbelievers be called upon to produce the like of the whole Quran, or to produce ten Surahs like any ten Surahs of the Quran, or should they be called upon to bring forward the like of one Surah only or the like of any single piece of the Quran? If it is enough to make a demand for the like of a single piece of the Quran, why should a demand for the like of a Surah be made, and if it is enough to make a demand for the like of one Surah, the demand for the production of ten Surahs or, for that matter, for the whole of the Quran seems extravagant.
The fact is that these verses contain certain demands which stand for all time, and there is no need to enter into the question of their chronological order. The challenge can be made even today in all the different forms mentioned in the Quran as it was made at the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that mention of them in the Quran is invariably accompanied by a reference to wealth and power, except in 2:24, which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Quran or a part thereof. This connection lies in the fact that the Quran has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophet and asked, Wherefore has not a treasure been sent down to him (11:13), they were told in reply that he possessed a matchless treasure in the Quran. The same reply was repeated when disbelievers asked, Wherefore has not an angel come with him? (11:13). They were told in reply that angels did descend upon him; for their function was to bring the word of God, and the Divine Word had already been vouchsafed to him. Thus both the demand for a treasure and the demand for the descent of angels have been jointly met by offering the Quran as a matchless treasure brought down by angels, and the challenge to produce the like of the Quran has been put forward as a proof of its peerless quality.
Let us now take the different verses containing this challenge separately. The greatest demand is that made in 17:89, where disbelievers are required to bring a book like the whole of the Quran in all its manifold qualities. In this verse disbelievers are not required to represent their composition as the word of God. They may bring it forward as their own composition and declare it to be the equal of or, for that matter, better than the Quran. As, however, it was necessary to define in what respect the work to be produced was to resemble the Quran, the Quran says in the next verse, And of a truth We have (herein) set forth for mankind in various ways, all kinds of similitudes, but most of men would reject everything but disbelief (17:90), hinting thereby that if disbelievers reject the Divine origin of the Quran and believe it to be the work of the Prophet himself, then let them produce a book which, like the Quran, should possess the following excellences: (a) it should throw light on every essential subject pertaining to religion; (b) its discussion of these subjects should be exhaustive, offering detailed guidance on every question; (c) it should be free from all harm and contain nothing but good; and (d) it should aim not at the good of any particular people or community but at the well-being of all mankind, containing guidance for all temperaments and dispositions as well as for all circumstances and conditions. But as at the time when this challenge was made the whole of the Quran had not yet been revealed, disbelievers were not required to produce the like of the Quran there and then; and the challenge thus implied a prophecy that they would not be able to produce the like of it, neither in the form in which it then was nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet’s time alone, but extended to doubters and critics of all times.
The second verse which contains a challenge is 11:14. In this verse the disbelievers’ objection that the Prophet had not come with a treasure, nor had an angel come to him, has been met by calling upon them to bring similar Surahswhich they should represent as the word of God. The latter demand, i.e. that pertaining to the representation of the required production as the word of God, has a reference to the objection of the disbelievers that no angel has come down to the Prophet. They are told that if no angel has really come to him and his claim to receive divine revelation through the medium of angels is false, then let them also produce ten Surahs, claiming, like him, that they have been brought down to them by angels, and then see what their end would be. If they had not the courage to forge a lie against God, how could they think that the Prophet could be guilty of such fabrication or, if he had dared to commit this forgery, why had he remained secure from God’s punishment?
The reason why the disbelievers in this verse have been called upon to produce ten Surahs and not the whole Quran is that the question here did not relate to the perfection of the Quran in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective, as is evident from the words: They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee (11:13). Hence, they have not been required here to bring a complete book like the whole Quran, but only ten Surahs in place of those parts of the Quran which they deem to be defective, in order that the truth of their assertion may be tested.
As for the selection of the specific number 10 for this purpose, it should be noted that in Arabic 10 represents a complete number. As the object was to refute the assertion of the disbelievers that certain portions of the Quran were defective, therefore the disbelievers were given the option of making as many as ten efforts to substantiate their claim. They were thus asked to produce ten Surahs not because they could produce less than that number but because the best way to refute their objection was to afford them several opportunities to substantiate the truth of their assertion. In short, since in 17:89 the whole Quran was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole Quran; but since in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then, produce a composition even like those portions.
The third verse where the Quran has been declared to be matchless is 10:39. Here disbelievers have been called upon to produce the like of only one Surah of the Quran. This is so because, unlike the above-mentioned two verses, the challenge made in this verse is in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. In the verses preceding 10:39, it was claimed that God possessed full authority over all things (see 10:32-36), and as a proof of this, in 10:38 the Quran was put forward as possessing the following excellences: (a) it contains teachings which could not be devised by man; (b) it has come in fulfilment of the prophecies contained in the previous Scriptures; (c) in it the imperfect teachings of the previous Scriptures have been perfected; (d) the word of God embodied in it has been made secure from being interpolated or tampered with by man; and (e) its teachings are meant for all men and all time. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single chapter containing these excellences in the same perfect form in which they are contained in this chapter, i.e. ch.10.
The verses 52:34, 35 contain the smallest of all demands. In these verses disbelievers are challenged to produce a single piece or a single announcement like any piece or announcement of the Quran. This demand also has been made in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. Hence the smallness of the demand. The claim in question is made in the opening verses of chapter 52, i.e. Surah At-Tur, to the effect that the Quranic revelation which was promised to mankind through Moses on Mount Sinai, will continue to be written, read and published throughout the world and that its followers will continue to multiply and will comprise not only common men but persons of great spiritual and temporal eminence, and that the fountain of the new faith will continue to provide the water of eternal life to all the countries of the world so that the fulfilment of these prophecies will constitute a proof of the fact that there is a Day of Judgement. Thereafter the Quran proceeds in 52:34, 35 to challenge disbelievers that, if they look upon the revelation of the Quran to be a fabrication, then they should come forward and make a prophecy like the one made above. This challenge is unconditional and without qualification. Disbelievers are not required to represent what they produce as the word of God, nor is it laid down as a condition that their prophecy should be of their own devising. They may as they like either make a prophecy of their own devising or borrow it from any other Scripture. Again, disbelievers are not asked to bring forward as many prophecies as there are in the Quran—and these are legion—but to bring forward only one single prophecy similar to any one of the prophecies made in the beginning of the Surah. They are told that they will not be able to fulfil this demand, for such a prophecy could be made only by the Being Who is the Creator and Owner of the heavens and the earth, along with their treasures, and Who not only knows, but possesses mastery of, the unseen. This challenge also stands for all time.
The fifth challenge to produce a like of the Quran is contained in the verse under comment (2:24) and here also, as in 10:39, disbelievers have been called upon to bring a Surah like that of the Quran, not in refutation of any of their objections, but in support of a claim made by the Quran itself. In the case of the verse under comment this claim is stated in the beginning of the Surah in 2:3 which says: This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. Similarly, 10:39 is also preceded with the words: there is no doubt about it (10:38). This shows that the challenge to produce a chapter like one of the Quran has special reference to the peculiarity which is described by the words, there is no doubt about it. The challenge given in the present Surah is preceded by the claim that the Quran is a guidance for those who fear God (2:3), which means that it guides the righteous to the highest stages of spiritual progress. Hence in the above challenge it has been declared that if disbelievers are in doubt as to the Divine origin of the Quran, then they should bring forward a Surah that may be comparable to the Quran in the spiritual influence it exercises over its followers.
One of the characteristics of the Quran is that, whatever chapter of it we may read, it casts a subtle and sublime spiritual influence over our minds. Thus, instead of creating doubts it dispels them and takes men to a stage where no doubt can possibly survive, which is the stage of communion with God. This stage can be attained only by the study of the Quran; no other Book can compare with it in this respect.
The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Quran are quite distinct and separate one from another, and all of them stand for all time, none of them superseding or cancelling any other. The misconception that these challenges are one and the same seems to have arisen from the wrong notion that in all of them it is the elegance of the Quranic style and diction that has been held out as unique and incomparable and that it is such elegance of Arabic diction that disbelievers have been called upon to produce. But this is not the case. The challenges made in the five Surahs referred to above are not one or identical nor do they make the same demand; each has a distinct and separate demand of its own and it is in keeping with the nature of these demands that disbelievers have been called upon to produce the like of the whole Quran or a part of it.
The question now remains whether these demands also include a challenge to produce a work comparable to the Quran in elegance of style and diction. The answer is that they certainly do so, but only in an indirect way and not as a direct and fundamental demand, for sublime ideas can only be expressed in sublime language. As the Quran comprises sublime and lofty ideas, it was inevitable that the most beautiful diction and the most chaste style should have been employed as the vehicle for the expression of those ideas; otherwise, the subject matter was liable to remain obscure and doubtful and the perfect beauty of the Quran would have become marred. Thus, in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Quran, the demand for beauty of style and elegance of diction comparable to those of the Quran also forms a part of the challenge.
d
10:39; 11:14; 17:89; 52:35.
29Q
«古兰经» 无可比拟的优美绝伦的主题, 在五个不同的地方被述及, 即: 2:24; 10:39; 11:14; 17:89与52:34, 35中。五处中有两处 (2:24与10:39) 的挑战是相同的, 而在其余三处, 曾向不信道的人提出了三个不同的要求。初看, 三个不同地方的挑战的不同形式似乎不协调。其实并非如此。实际上, 这些经文内一定的要求是时常存在的, 挑战在穆圣时代, 甚至到现在, 在 «古兰经» 所述及的所有不同形式中都是开放的。
在解释这些不同形式挑战以前, 值得注意的是: «古兰经» 提到这些要求时, 始终不忘财产与权力。如前所述, 除了在本节经文中, 没有新的挑战, 而只是重复10:39 中的那个挑战, 由此得到一个肯定的结论:在财产与权力问题和创作像 «古兰经» 或其一部分的挑战之间存在着一种紧密的连系。这一连系在于这样一个事实:即 «古兰经» 是以一种无价之宝向不信道的人提出的。当不信道的人向穆圣要求各种物质财宝时 (11:13), 他告诉他们, 他的 «古兰经» 是他的无与伦比的财宝; 当他们问: “为什么没有一个天使同他一起来?” (11:13) 他回答他们说, 天使确已降临于他, 因为天使们的使命是带来主的启示, 而主的启示已赐给了他。因此, 这两种要求—对于财宝与天使降临的要求—已由天使带来的无与伦比的财宝 «古兰经» 全被满足了, 创作此类天经的挑战是为证明它的无可匹敌的素质而提出的。
现在可以把含有这项挑战的不同经文分开来看。17:89 中提出的最大一个要求, 要求不信道的人拿一本具有像 «古兰经» 全文那样包含多种多样素质的书来。那节经文中并不要求不信道的人把他们的文章做为主的言语陈述。他们可以拿出他们自己的文章并宣称它可与 «古兰经» 相提并论, 或甚至超过 古兰经»。但是, 由于当时提出那个挑战时, 全部 «古兰经» 尚未降下, 并不要求不信道的人当时当地写出像 «古兰经» 那样的经文; 这种挑战因此暗示他们永远也写不出像 «古兰经» 那样的文章, 既写不出当时那种形式的
«古兰经», 也将写不出像将要降示完整的 «古兰经»。而且, 此一挑战并不只局限於穆圣时代的不信道的人, 也可延续到所有时代抱有疑问的人以及评论家。在11:14 节经文中, 不信道的人们被约照写十章而不是写全部 «古兰经», 理由是, 那节经文中的问题并不全面涉及整部 «古兰经» 的完美而是仅涉及其部分的完美。不信道的人反对其中某些部分, 说它们有缺陷。因此, 未曾要求他们写出像全部 «古兰经» 那样一本完整的经典, 而只是用十章来替代他们认为有缺陷的那些 «古兰经» 部分, 这样就可检验它们主张的真实性。说到选择十章这个特定数目, 可以这么说, 因为在17:89 中, 全部 «古兰经» 被声称为一部完美无缺的经典, 反对 «古兰经» 的人就被约照写 «古兰经» 那样的全部经典; 但是在11:14 节经文中的问题是, 某些部分受到反对, 因此请他们挑选他们认为最有缺陷的十个部分, 然后写出类似那些部分的文章。在10:39 节中, 只要求不信教的人写出类似 «古兰经» 中的一章。这是因为, 不像上述的两节经文, 那节经文的挑战是支持 «古兰经» 本身所作出的一个宣称, 而不是驳斥不信教者的反对意见的。在10:38节经文中, «古兰经» 声称有五种非常显著的特点。为了支持这一声称, 10:39 节经文对那些否认或怀疑它的人们提出一个挑战, 要他们以同样完美的形式写出一个单章, 其中要含有像第十章所含有的这些素质。第五次挑战写出像 «古兰经» 那样的经典, 是在这节注释 (2:24) 经文中, 这节像10:39 节一样也约请不信道者写出诸如 «古兰经» 那样的一个单章。这个挑战是在
«古兰经» 被声称为引导正直的人达到精神进步最高阶段之后。不信道的人被告知, 假如他们对 «古兰经» 是源自安拉有怀疑的话, 他们应该写出一章, 使之可与 «古兰经» 对其信者那样产生精神影响方面相比拟。请看我会出版的英文较大版本的古兰注释 (The Larger Edition of Commentary, PP.58-62)。
以上解说可以表明, 这些约请不信教的人写出诸如 «古兰经» 的挑战十分明显而一一分开的, 这些挑战始终存在, 其中没有一个可以替代或取消另一个。可是, 由于 «古兰经» 包含崇高的思想, 必然要用最美丽的措词与最简洁朴实的风格来作为表示那些思想的工具; 否则它的主题就会含糊不清, 使人产生疑问, «古兰经» 的绝美经文就会损毁。这样, 不论用什么形式, 不论在哪一方面, 不信教的人所受到的写出类如 «古兰经» 的文章的挑战, 文体优美与措词雅致使之与 «古兰经» 媲美, 都形成其挑战的一部分。
a
10:39; 11:14; 17:89; 52:35.
30
Important Words:
عبد (servant). For the root meaning of the word see note under 1:5. As explained there, the verb عبد means, he showed complete submissiveness and humility; or he received the imprint of a thing. So عبد would mean a person who, through complete submission and humility to God, has become, as it were, an image of God. The word has been used here about the Holy Prophet by way of endearment and is expressive of the exalted position he holds in the sight of God.
شھداء (helpers) is the plural of شھید which is derived from شھد i.e. he was present; or he gave witness, etc. Thus شھیدmeans, one who is present; one who sees or witnesses; one who gives testimony or evidence; one who possesses much knowledge; one from whose knowledge nothing is hidden (Aqrab & Lane); also a helper (Mufradat). Following the last mentioned signification the word may also refer here to the Jews who were friends of the disbelievers (5:81) and spoke of the idolaters as being better guided in religion than those who believe (4:52).
Commentary:
In the preceding two verses the Quran gave its first commandment to the people. Having been thus directly addressed by God, the polytheistic disbelievers felt a natural reaction to repudiate the monotheistic teaching of the Quran, because they felt that its acceptance meant that they should give up their long cherished beliefs.
In the present verse God says that if the Quran created doubts and disquietude in their minds and is not worthy of acceptance, the disbelievers should produce one like it. If they cannot, then this very fact would prove them to be wrong.
The subject of the incomparable excellence of the Quran, has been dealt with at five different places in the Quran, i.e. in 2:24; 10:39; 11:14; 17:89; & 52:34, 35, and disbelievers have been challenged, to produce its equal.
In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. Thus, to begin with the largest demand in 17:89, disbelievers are challenged to produce the like of the whole Quran, and they have been told that even if all jinn and men should join together, they would not be able to produce it. In 11:14 the challenge is limited to the production of ten chapters. In 2:24 and 10:39, however, it has been confined to one Surah only; while in 52:34-35, the condition of even one Surahhas been omitted and disbelievers have been given the option of producing even a single narration similar to any one narration (i.e. announcement) of the Quran. On the face of it, this difference in the form of the challenge at different places seems to be incongruent and to spring from a lack of harmony in the Quran. Some commentators have endeavoured to explain away this seeming incongruity by saying that it was due to the challenge having been made at different times. At first disbelievers were called upon to produce the like of the whole Quran. When they failed to do so, the challenge was whittled down to the production of the like of any ten chapters. When, however, they were unable to produce even ten chapters, the challenge was further reduced to the production of a single chapter; and, lastly, disbelievers were asked to produce even a single narration like any narration of the Quran. This explanation, however, does not seem to be satisfactory. The different Surahs containing these different challenges were revealed, in the following order: (1) 52:34, 35; (2) 17:89; (3) 11:14; (4) 10:39; (5) 2:24 (Rodwell). Now in Surah 52, the first to be revealed, the challenge is not qualified by any condition as regards size, disbelievers having been given the choice of producing even one single narration similar to any narration of the Quran. It is very strange that, whereas at first the challenge was unqualified and disbelievers were called upon to produce something comparable to any narration of the Quran, later it began to be hedged round by conditions and stipulations, first requiring disbelievers to produce the like of the whole book, then reducing the challenge to ten Surahs, and last of all reducing it to a single chapter. The order is most unnatural.
Moreover, some of the Surahs which contain this challenge were revealed on occasions so close to one another that some commentators have found it difficult to fix their order of priority with certainty. Hence it is unwise to settle this question on the basis of the chronological order of the Surahs containing this challenge.
Another point worth considering in this connection is that the verses in question do not mention any historical event but contain only a general challenge which stands for all time. Now the question is, in what form should the challenge be delivered to the world? Should disbelievers be called upon to produce the like of the whole Quran, or to produce ten Surahs like any ten Surahs of the Quran, or should they be called upon to bring forward the like of one Surah only or the like of any single piece of the Quran? If it is enough to make a demand for the like of a single piece of the Quran, why should a demand for the like of a Surah be made, and if it is enough to make a demand for the like of one Surah, the demand for the production of ten Surahs or, for that matter, for the whole of the Quran seems extravagant.
The fact is that these verses contain certain demands which stand for all time, and there is no need to enter into the question of their chronological order. The challenge can be made even today in all the different forms mentioned in the Quran as it was made at the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that mention of them in the Quran is invariably accompanied by a reference to wealth and power, except in 2:24, which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Quran or a part thereof. This connection lies in the fact that the Quran has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophet and asked, Wherefore has not a treasure been sent down to him (11:13), they were told in reply that he possessed a matchless treasure in the Quran. The same reply was repeated when disbelievers asked, Wherefore has not an angel come with him? (11:13). They were told in reply that angels did descend upon him; for their function was to bring the word of God, and the Divine Word had already been vouchsafed to him. Thus both the demand for a treasure and the demand for the descent of angels have been jointly met by offering the Quran as a matchless treasure brought down by angels, and the challenge to produce the like of the Quran has been put forward as a proof of its peerless quality.
Let us now take the different verses containing this challenge separately. The greatest demand is that made in 17:89, where disbelievers are required to bring a book like the whole of the Quran in all its manifold qualities. In this verse disbelievers are not required to represent their composition as the word of God. They may bring it forward as their own composition and declare it to be the equal of or, for that matter, better than the Quran. As, however, it was necessary to define in what respect the work to be produced was to resemble the Quran, the Quran says in the next verse, And of a truth We have (herein) set forth for mankind in various ways, all kinds of similitudes, but most of men would reject everything but disbelief (17:90), hinting thereby that if disbelievers reject the Divine origin of the Quran and believe it to be the work of the Prophet himself, then let them produce a book which, like the Quran, should possess the following excellences: (a) it should throw light on every essential subject pertaining to religion; (b) its discussion of these subjects should be exhaustive, offering detailed guidance on every question; (c) it should be free from all harm and contain nothing but good; and (d) it should aim not at the good of any particular people or community but at the well-being of all mankind, containing guidance for all temperaments and dispositions as well as for all circumstances and conditions. But as at the time when this challenge was made the whole of the Quran had not yet been revealed, disbelievers were not required to produce the like of the Quran there and then; and the challenge thus implied a prophecy that they would not be able to produce the like of it, neither in the form in which it then was nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet’s time alone, but extended to doubters and critics of all times.
The second verse which contains a challenge is 11:14. In this verse the disbelievers’ objection that the Prophet had not come with a treasure, nor had an angel come to him, has been met by calling upon them to bring similar Surahswhich they should represent as the word of God. The latter demand, i.e. that pertaining to the representation of the required production as the word of God, has a reference to the objection of the disbelievers that no angel has come down to the Prophet. They are told that if no angel has really come to him and his claim to receive divine revelation through the medium of angels is false, then let them also produce ten Surahs, claiming, like him, that they have been brought down to them by angels, and then see what their end would be. If they had not the courage to forge a lie against God, how could they think that the Prophet could be guilty of such fabrication or, if he had dared to commit this forgery, why had he remained secure from God’s punishment?
The reason why the disbelievers in this verse have been called upon to produce ten Surahs and not the whole Quran is that the question here did not relate to the perfection of the Quran in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective, as is evident from the words: They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee (11:13). Hence, they have not been required here to bring a complete book like the whole Quran, but only ten Surahs in place of those parts of the Quran which they deem to be defective, in order that the truth of their assertion may be tested.
As for the selection of the specific number 10 for this purpose, it should be noted that in Arabic 10 represents a complete number. As the object was to refute the assertion of the disbelievers that certain portions of the Quran were defective, therefore the disbelievers were given the option of making as many as ten efforts to substantiate their claim. They were thus asked to produce ten Surahs not because they could produce less than that number but because the best way to refute their objection was to afford them several opportunities to substantiate the truth of their assertion. In short, since in 17:89 the whole Quran was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole Quran; but since in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then, produce a composition even like those portions.
The third verse where the Quran has been declared to be matchless is 10:39. Here disbelievers have been called upon to produce the like of only one Surah of the Quran. This is so because, unlike the above-mentioned two verses, the challenge made in this verse is in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. In the verses preceding 10:39, it was claimed that God possessed full authority over all things (see 10:32-36), and as a proof of this, in 10:38 the Quran was put forward as possessing the following excellences: (a) it contains teachings which could not be devised by man; (b) it has come in fulfilment of the prophecies contained in the previous Scriptures; (c) in it the imperfect teachings of the previous Scriptures have been perfected; (d) the word of God embodied in it has been made secure from being interpolated or tampered with by man; and (e) its teachings are meant for all men and all time. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single chapter containing these excellences in the same perfect form in which they are contained in this chapter, i.e. ch.10.
The verses 52:34, 35 contain the smallest of all demands. In these verses disbelievers are challenged to produce a single piece or a single announcement like any piece or announcement of the Quran. This demand also has been made in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. Hence the smallness of the demand. The claim in question is made in the opening verses of chapter 52, i.e. Surah At-Tur, to the effect that the Quranic revelation which was promised to mankind through Moses on Mount Sinai, will continue to be written, read and published throughout the world and that its followers will continue to multiply and will comprise not only common men but persons of great spiritual and temporal eminence, and that the fountain of the new faith will continue to provide the water of eternal life to all the countries of the world so that the fulfilment of these prophecies will constitute a proof of the fact that there is a Day of Judgement. Thereafter the Quran proceeds in 52:34, 35 to challenge disbelievers that, if they look upon the revelation of the Quran to be a fabrication, then they should come forward and make a prophecy like the one made above. This challenge is unconditional and without qualification. Disbelievers are not required to represent what they produce as the word of God, nor is it laid down as a condition that their prophecy should be of their own devising. They may as they like either make a prophecy of their own devising or borrow it from any other Scripture. Again, disbelievers are not asked to bring forward as many prophecies as there are in the Quran—and these are legion—but to bring forward only one single prophecy similar to any one of the prophecies made in the beginning of the Surah. They are told that they will not be able to fulfil this demand, for such a prophecy could be made only by the Being Who is the Creator and Owner of the heavens and the earth, along with their treasures, and Who not only knows, but possesses mastery of, the unseen. This challenge also stands for all time.
The fifth challenge to produce a like of the Quran is contained in the verse under comment (2:24) and here also, as in 10:39, disbelievers have been called upon to bring a Surah like that of the Quran, not in refutation of any of their objections, but in support of a claim made by the Quran itself. In the case of the verse under comment this claim is stated in the beginning of the Surah in 2:3 which says: This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. Similarly, 10:39 is also preceded with the words: there is no doubt about it (10:38). This shows that the challenge to produce a chapter like one of the Quran has special reference to the peculiarity which is described by the words, there is no doubt about it. The challenge given in the present Surah is preceded by the claim that the Quran is a guidance for those who fear God (2:3), which means that it guides the righteous to the highest stages of spiritual progress. Hence in the above challenge it has been declared that if disbelievers are in doubt as to the Divine origin of the Quran, then they should bring forward a Surah that may be comparable to the Quran in the spiritual influence it exercises over its followers.
One of the characteristics of the Quran is that, whatever chapter of it we may read, it casts a subtle and sublime spiritual influence over our minds. Thus, instead of creating doubts it dispels them and takes men to a stage where no doubt can possibly survive, which is the stage of communion with God. This stage can be attained only by the study of the Quran; no other Book can compare with it in this respect.
The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Quran are quite distinct and separate one from another, and all of them stand for all time, none of them superseding or cancelling any other. The misconception that these challenges are one and the same seems to have arisen from the wrong notion that in all of them it is the elegance of the Quranic style and diction that has been held out as unique and incomparable and that it is such elegance of Arabic diction that disbelievers have been called upon to produce. But this is not the case. The challenges made in the five Surahs referred to above are not one or identical nor do they make the same demand; each has a distinct and separate demand of its own and it is in keeping with the nature of these demands that disbelievers have been called upon to produce the like of the whole Quran or a part of it.
The question now remains whether these demands also include a challenge to produce a work comparable to the Quran in elegance of style and diction. The answer is that they certainly do so, but only in an indirect way and not as a direct and fundamental demand, for sublime ideas can only be expressed in sublime language. As the Quran comprises sublime and lofty ideas, it was inevitable that the most beautiful diction and the most chaste style should have been employed as the vehicle for the expression of those ideas; otherwise, the subject matter was liable to remain obscure and doubtful and the perfect beauty of the Quran would have become marred. Thus, in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Quran, the demand for beauty of style and elegance of diction comparable to those of the Quran also forms a part of the challenge.
d
10:39; 11:14; 17:89; 52:35.
44
The subject of the incomparable excellence of the Qur’an has been dealt with at five different places, i.e. in 2:24; 10:39; 11:14; 17:89 & 52:34, 35. In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. At first sight this difference in the form of the challenge at different places seems to be incongruous. But it is not so. In fact, these verses contain certain demands which stand for all time. The challenge is open even today in all the different forms mentioned in the Qur’an as it was in the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that their mention in the Qur’an is invariably accompanied by a reference to wealth and power, except in the present verse which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be safely concluded that there
قُلۡ اِنۡ کَانَتۡ لَکُمُ الدَّارُ الۡاٰخِرَۃُ عِنۡدَ اللّٰہِ خَالِصَۃً مِّنۡ دُوۡنِ النَّاسِ فَتَمَنَّوُا الۡمَوۡتَ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
2:112; 62:7.
یعنی رسول کریم صلی اللہ علیہ وسلم سے مباہلہ کرو۔ جیسا کہ سورۃ آل عمران آیت ۶۲ میں ہے۔
2:112; 62:7.
The meaning is that if the Jews are convinced that they are justified in their claim that God will bestow His favours upon them alone, and that the Holy Prophet’s claim is false, then they should invoke death and destruction upon the liar.
d
2:112; 62:7.
3
یعنی رسول کریم صلی اللہ علیہ وسلم سے مباہلہ کرو۔ جیسا کہ سورۃ آل عمران آیت ۶۲ میں ہے۔
a
2:112; 62:7.
101
Commentary:
See under 2:96 below.
c
2:112; 62:7.
122A
The meaning is that if the Jews are convinced that they are justified in their claim that God will bestow His favours upon them alone, and that the Holy Prophet’s claim is false, then they should invoke death and destruction upon the liar.
اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ لَہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۗ وَمَا لَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ وَّلِیٍّ وَّلَا نَصِیۡرٍ
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
Important Words:
ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).
Commentary:
In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.
In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.
There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?
b
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
a
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
114
Important Words:
ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).
Commentary:
In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.
In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.
There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?
a
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
وَمِنَ النَّاسِ مَنۡ یَّتَّخِذُ مِنۡ دُوۡنِ اللّٰہِ اَنۡدَادًا یُّحِبُّوۡنَہُمۡ کَحُبِّ اللّٰہِ ۖ وَالَّذِیۡنَ اٰمَنُوۡۤا اَشَدُّ حُبًّا لِّلّٰہِ ۗ وَلَوۡ یَرَی الَّذِیۡنَ ظَلَمُوۡۤا اِذۡ یَرَوۡنَ الۡعَذَابَ اَنَّ الۡقُوَّۃَ لِلّٰہِ جَمِیۡعًا وَّاَنَّ اللّٰہَ شَدِیۡدُ الۡعَذَابِ
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
109
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
172
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
189
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
190
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
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).
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ تَعَالَوۡا اِلٰی کَلِمَۃٍ سَوَآءٍۭ بَیۡنَنَا وَبَیۡنَکُمۡ اَلَّا نَعۡبُدَ اِلَّا اللّٰہَ وَلَا نُشۡرِکَ بِہٖ شَیۡـًٔا وَّلَا یَتَّخِذَ بَعۡضُنَا بَعۡضًا اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ ۚ فَاِنۡ تَوَلَّوۡا فَقُوۡلُوا اشۡہَدُوۡا بِاَنَّا مُسۡلِمُوۡنَ
9:31.
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
9:31.
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
9:31.
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
2
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
a
9:31.
353
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
426A
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
مَا کَانَ لِبَشَرٍ اَنۡ یُّؤۡتِیَہُ اللّٰہُ الۡکِتٰبَ وَالۡحُکۡمَ وَالنُّبُوَّۃَ ثُمَّ یَقُوۡلَ لِلنَّاسِ کُوۡنُوۡا عِبَادًا لِّیۡ مِنۡ دُوۡنِ اللّٰہِ وَلٰکِنۡ کُوۡنُوۡا رَبّٰنِیّٖنَ بِمَا کُنۡتُمۡ تُعَلِّمُوۡنَ الۡکِتٰبَ وَبِمَا کُنۡتُمۡ تَدۡرُسُوۡنَ
5:117, 118.
5:117, 118.
The expression ma Kana la-hu is used in three senses: (a) It does not become him to do so. (b) It is not possible for him to do so; or, it does not stand to reason that he should have done so; (c) he cannot possibly do so, i.e. it is physically impossible for him to do so.
Rabbaniyyin is the plural of Rabbaniy which means, (1) one who devotes himself to religious service or applies himself to acts of devotion; (2) one who possesses knowledge of God; (3) one who is learned in religious lore, or a good or righteous man; (4) a teacher who begins to nourish people with the small matters of knowledge or science before taking the great ones; (5) a lord or master or a leader; (6) a reformer (Lane, Sibawaih & Mubarrad).
The words, because you teach the Book and because you study it, show that it is the duty of all those who themselves have acquired spiritual knowledge that they should impart it to others and should not let men grope in the darkness of ignorance.
5:117, 118.
Important Words:
ربانیین (solely devoted to the Lord) is the plural of ربانی which is a relative noun derived from رب (Lord) just as لحیانی (long-bearded) and شعرانی (having long hair) are derived from لحیة (beard) and شعر (hair) respectively. Keeping in view the different meanings of رب (see 1:2 and 3:65) the word ربانی would mean, one who devotes himself to religious service, or applies himself to acts of devotion; one who possesses knowledge of God; one who is learned in religious matters; a good or righteous man; a worshipper of the Lord; a teacher of others who begins to nourish people with the small matters of knowledge or science before taking the great ones; a learned man who not only practises what he knows but also instructs others; one of high rank in knowledge; a lord or master; a leader; a reformer (Lane, Sibawaih & Mubarrad).
The expression ماکان له (it is not possible for him) is, according to Arabic idiom, used in three senses: (1) it does not become him; as in the hadith ماکان لا بن ابی قحافة ان یصلی بین یدی رسول الله صلعم i.e. it does not become the son of Abu Quhafah, (i.e. AbuBakr) to lead the Faithful in Prayers in the presence of the Prophet of God (Bukhari); (2) it is rationally impossible for him to do so; or, it does not stand to reason that he should have done so; (3) he cannot possibly do so, i.e. it is physically impossible for him to do so. It is in the second sense that the expression has been used in this verse. See also 2:35.
Commentary:
It is quite inconceivable that a man whom God has raised as a Prophet and to whom He has given a revealed Book for the guidance of men should teach them to take him as God beside Allah. Such a supposition would imply a serious reflection on God Himself Who chose for His Messenger a man who undid the very work which he had been commissioned to do, and who, instead of calling upon men to worship God, set himself up as God and called upon them to adore him. Such a thing can never occur. A Prophet would always exhort men to become the devotees of God only.
The words, because you teach the Book and because you study it, show that it is the duty of all those who succeed in acquiring spiritual knowledge to impart it to others and not to let men grope in the darkness of ignorance.
e
5:117, 118.
a
5:117, 118.
368
Important Words:
ربانیین (solely devoted to the Lord) is the plural of ربانی which is a relative noun derived from رب (Lord) just as لحیانی (long-bearded) and شعرانی (having long hair) are derived from لحیة (beard) and شعر (hair) respectively. Keeping in view the different meanings of رب (see 1:2 and 3:65) the word ربانی would mean, one who devotes himself to religious service, or applies himself to acts of devotion; one who possesses knowledge of God; one who is learned in religious matters; a good or righteous man; a worshipper of the Lord; a teacher of others who begins to nourish people with the small matters of knowledge or science before taking the great ones; a learned man who not only practises what he knows but also instructs others; one of high rank in knowledge; a lord or master; a leader; a reformer (Lane, Sibawaih & Mubarrad).
The expression ماکان له (it is not possible for him) is, according to Arabic idiom, used in three senses: (1) it does not become him; as in the hadith ماکان لا بن ابی قحافة ان یصلی بین یدی رسول الله صلعم i.e. it does not become the son of Abu Quhafah, (i.e. AbuBakr) to lead the Faithful in Prayers in the presence of the Prophet of God (Bukhari); (2) it is rationally impossible for him to do so; or, it does not stand to reason that he should have done so; (3) he cannot possibly do so, i.e. it is physically impossible for him to do so. It is in the second sense that the expression has been used in this verse. See also 2:35.
Commentary:
It is quite inconceivable that a man whom God has raised as a Prophet and to whom He has given a revealed Book for the guidance of men should teach them to take him as God beside Allah. Such a supposition would imply a serious reflection on God Himself Who chose for His Messenger a man who undid the very work which he had been commissioned to do, and who, instead of calling upon men to worship God, set himself up as God and called upon them to adore him. Such a thing can never occur. A Prophet would always exhort men to become the devotees of God only.
The words, because you teach the Book and because you study it, show that it is the duty of all those who succeed in acquiring spiritual knowledge to impart it to others and not to let men grope in the darkness of ignorance.
b
5:117, 118.
432
The expression ma Kana la-hu is used in three senses: (a) It does not become him to do so. (b) It is not possible for him to do so; or, it does not stand to reason that he should have done so; (c) he cannot possibly do so, i.e. it is physically impossible for him to do so.
432A
Rabbaniyyin is the plural of Rabbaniy which means, (1) one who devotes himself to religious service or applies himself to acts of devotion; (2) one who possesses knowledge of God; (3) one who is learned in religious lore, or a good or righteous man; (4) a teacher who begins to nourish people with the small matters of knowledge or science before taking the great ones; (5) a lord or master or a leader; (6) a reformer (Lane, Sibawaih & Mubarrad).
432B
The words, because you teach the Book and because you study it, show that it is the duty of all those who themselves have acquired spiritual knowledge that they should impart it to others and should not let men grope in the darkness of ignorance.
وَلَا تَسُبُّوا الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ فَیَسُبُّوا اللّٰہَ عَدۡوًۢا بِغَیۡرِ عِلۡمٍ ۗ کَذٰلِکَ زَیَّنَّا لِکُلِّ اُمَّۃٍ عَمَلَہُمۡ ثُمَّ اِلٰی رَبِّہِمۡ مَّرۡجِعُہُمۡ فَیُنَبِّئُہُمۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
c
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
451
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
452
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
1
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
a
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
850
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
d
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
894
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
895
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
وَلَاُضِلَّنَّہُمۡ وَلَاُمَنِّیَنَّہُمۡ وَلَاٰمُرَنَّہُمۡ فَلَیُبَتِّکُنَّ اٰذَانَ الۡاَنۡعٰمِ وَلَاٰمُرَنَّہُمۡ فَلَیُغَیِّرُنَّ خَلۡقَ اللّٰہِ ۚ وَمَنۡ یَّتَّخِذِ الشَّیۡطٰنَ وَلِیًّا مِّنۡ دُوۡنِ اللّٰہِ فَقَدۡ خَسِرَ خُسۡرَانًا مُّبِیۡنًا
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
347
作为他们对虚假的神信仰的一种标志, 阿拉伯人过去常常刻作供奉用的牲畜的耳朵以示与其他牲畜的区别。这种愚蠢的做法, 至今尚见于一些国家。
348
“改变安拉的创造” 包括以下几种做法: (1) 蔑视安拉的创造; (2) 窜改和腐化安拉的宗教; (3) 使一个初生婴儿的身体变形; 以及 (4) 把安拉为行善而创造的东西改用来做邪恶的事情。
3
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
586
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
672
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
673
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
لَّیۡسَ بِاَمَانِیِّکُمۡ وَلَاۤ اَمَانِیِّ اَہۡلِ الۡکِتٰبِ ۗ مَنۡ یَّعۡمَلۡ سُوۡٓءًا یُّجۡزَ بِہٖ وَلَا یَجِدۡ لَہٗ مِنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّلَا نَصِیۡرًا
4:46; 33:18, 66.
4:46; 33:18, 66.
4:46; 33:18, 66.
Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize.
b
4:46; 33:18, 66.
b
4:46; 33:18, 66.
589
Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize.
d
4:46; 33:18, 66.
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.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُوَفِّیۡہِمۡ اُجُوۡرَہُمۡ وَیَزِیۡدُہُمۡ مِّنۡ فَضۡلِہٖ ۖ وَاَمَّا الَّذِیۡنَ اسۡتَنۡکَفُوۡا وَاسۡتَکۡبَرُوۡا فَیُعَذِّبُہُمۡ عَذَابًا اَلِیۡمًا وَّلَا یَجِدُوۡنَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّلَا نَصِیۡرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
قُلۡ اَتَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَمۡلِکُ لَکُمۡ ضَرًّا وَّلَا نَفۡعًا ۚ وَاللّٰہُ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
6:72; 10:107; 21:67; 22:13.
Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives.
6:72; 10:107; 21:67; 22:13.
Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing.
a
6:72; 10:107; 21:67; 22:13.
390
伊撒没有能力给任何人利害的东西。他听不到人们的祈祷。他也不通晓人们的要求, 因此他不能满足他们的要求。这些都是安拉特有的能力。
a
6:72; 10:107; 21:67; 22:13.
707
Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing.
b
6:72; 10:107; 21:67; 22:13.
781
Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives.
وَاِذۡ قَالَ اللّٰہُ یٰعِیۡسَی ابۡنَ مَرۡیَمَ ءَاَنۡتَ قُلۡتَ لِلنَّاسِ اتَّخِذُوۡنِیۡ وَاُمِّیَ اِلٰہَیۡنِ مِنۡ دُوۡنِ اللّٰہِ ۖ قَالَ سُبۡحٰنَکَ مَا یَکُوۡنُ لِیۡۤ اَنۡ اَقُوۡلَ مَا لَیۡسَ لِیۡ بِحَقٍّ ۚ اِنۡ کُنۡتُ قُلۡتُہٗ فَقَدۡ عَلِمۡتَہٗ ۚ تَعۡلَمُ مَا فِیۡ نَفۡسِیۡ وَلَاۤ اَعۡلَمُ مَا فِیۡ نَفۡسِکَ ۚ اِنَّکَ اَنۡتَ عَلّٰمُ الۡغُیُوۡبِ
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
5:110; 9:78; 34:49.
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
5:110; 9:78; 34:49.
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
406
经文中的阿拉伯习用语被译成 “我永不能说”, 也可以被译成: 我不应该 (说); 或我不可能 (说); 或无权(说); 这样做, 等等。
3
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
a
5:110; 9:78; 34:49.
744
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
811
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
812
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
قُلۡ اِنِّیۡ نُہِیۡتُ اَنۡ اَعۡبُدَ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ ۚ قُل لَّاۤ اَتَّبِعُ اَہۡوَآءَکُمۡ ۙ قَدۡ ضَلَلۡتُ اِذًا وَّمَاۤ اَنَا۠ مِنَ الۡمُہۡتَدِیۡنَ
5:50; 42:16.
5:50; 42:16.
5:50; 42:16.
Commentary:
This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"
a
5:50; 42:16.
b
5:50; 42:16.
802
Commentary:
This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"
d
5:50; 42:16.
وَذَرِ الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَہُمۡ لَعِبًا وَّلَہۡوًا وَّغَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا ۚ وَذَکِّرۡ بِہٖۤ اَنۡ تُبۡسَلَ نَفۡسٌۢ بِمَا کَسَبَتۡ لَیۡسَ لَہَا مِنۡ دُوۡنِ اللّٰہِ وَلِیٌّ وَّلَا شَفِیۡعٌ وَّاِنۡ تَعۡدِلۡ کُلَّ عَدۡلٍ لَّا یُؤۡخَذۡ مِنۡہَاۤ ۗ اُولٰٓئِکَ الَّذِیۡنَ اُبۡسِلُوۡا بِمَا کَسَبُوۡا ۖ لَہُمۡ شَرَابٌ مِّنۡ حَمِیۡمٍ وَّعَذَابٌ اَلِیۡمٌۢ بِمَا کَانُوۡا یَکۡفُرُوۡنَ
5:58; 7:52; 8:36.
10:5.
5:58; 7:52; 8:36.
10:5.
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
b
5:58; 7:52; 8:36.
c
10:5.
a
5:58; 7:52; 8:36.
b
10:5.
816
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
c
5:58; 7:52; 8:36.
d
10:5.
قُلۡ اَنَدۡعُوۡا مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُنَا وَلَا یَضُرُّنَا وَنُرَدُّ عَلٰۤی اَعۡقَابِنَا بَعۡدَ اِذۡ ہَدٰٮنَا اللّٰہُ کَالَّذِی اسۡتَہۡوَتۡہُ الشَّیٰطِیۡنُ فِی الۡاَرۡضِ حَیۡرَانَ لَہٗۤ اَصۡحٰبٌ یَّدۡعُوۡنَہٗۤ اِلَی الۡہُدَی ائۡتِنَا ۗ قُلۡ اِنَّ ہُدَی اللّٰہِ ہُوَ الۡہُدٰی ۖ وَاُمِرۡنَا لِنُسۡلِمَ لِرَبِّ الۡعٰلَمِیۡنَ
21:67; 22:78.
21:67; 22:78.
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
21:67; 22:74.
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
d
21:67; 22:78.
a
21:67; 22:74.
817
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
a
21:67; 22:78.
862
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
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.
فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِاٰیٰتِہٖۤ ۚ اُولٰٓئِکَ یَنَالُہُمۡ نَصِیۡبُہُمۡ مِّنَ الۡکِتٰبِ ۖ حَتّٰۤی اِذَا جَآءَتۡہُمۡ رُسُلُنَا یَتَوَفَّوۡنَہُمۡ قَالُوۡۤا اَیۡنَ مَا کُنۡتُمۡ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ ۖ قَالُوۡا ضَلُّوۡا عَنَّا وَشَہِدُوۡا عَلٰۤی اَنۡفُسِہِمۡ اَنَّہُمۡ کَانُوۡا کٰفِرِیۡنَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
اِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ شَہۡوَۃً مِّنۡ دُوۡنِ النِّسَآءِ ۚ بَلۡ اَنۡتُمۡ قَوۡمٌ مُّسۡرِفُوۡنَ
26:166; 27:56; 29:30.
26:166; 27:56; 29:30.
d
26:166; 27:56; 29:30.
c
26:166; 27:56; 29:30.
980
Commentary:
Lot rebuked his people for having not only innovated the extremely foul practice of sodomy, but for having also excelled in other evil practices.
c
26:166; 27:56; 29:30.
اِنَّ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ عِبَادٌ اَمۡثَالُکُمۡ ۖ فَادۡعُوۡہُمۡ فَلۡیَسۡتَجِیۡبُوۡا لَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
35:15.
The verse constitutes an open challenge to idol-worshippers to the effect that all animate and inanimate things that they call on besides Allah can never answer their prayers, because the idols do not possess the power to do so. But the Living God answers the prayers of His devotees.
35:15.
Commentary:
The verse constitutes an open challenge to the idol-worshippers or believers in the plurality of gods that all animate and inanimate things that they call on beside Allah will never answer their prayers, because they do not possess the power to do so.
f
35:15.
532
这节经文对偶像崇拜者是一个公开的挑战, 其大意是, 所有生物和非生物除了向安拉呼唤以外其它的都不能回答他们的祈求, 因为偶像没有能力这样做。但是永生的安拉能答复信仰他的人们的祈祷。
a
35:15.
1080
Commentary:
The verse constitutes an open challenge to the idol-worshippers or believers in the plurality of gods that all animate and inanimate things that they call on beside Allah will never answer their prayers, because they do not possess the power to do so.
d
35:15.
1085
The verse constitutes an open challenge to idol-worshippers to the effect that all animate and inanimate things that they call on besides Allah can never answer their prayers, because the idols do not possess the power to do so. But the Living God answers the prayers of His devotees.
اَمۡ حَسِبۡتُمۡ اَنۡ تُتۡرَکُوۡا وَلَمَّا یَعۡلَمِ اللّٰہُ الَّذِیۡنَ جٰہَدُوۡا مِنۡکُمۡ وَلَمۡ یَتَّخِذُوۡا مِنۡ دُوۡنِ اللّٰہِ وَلَا رَسُوۡلِہٖ وَلَا الۡمُؤۡمِنِیۡنَ وَلِیۡجَۃً ۚ وَاللّٰہُ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
3:143, 180; 20:3-4.
3:29; 4:140, 145; 9:23.
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
3:143, 180; 29:3-4.
3:29; 4:140, 145; 9:23.
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
c
3:143, 180; 20:3-4.
d
3:29; 4:140, 145; 9:23.
2
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
a
3:143, 180; 29:3-4.
b
3:29; 4:140, 145; 9:23.
1179
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
a
3:143, 180; 20:3-4.
b
3:29; 4:140, 145; 9:23.
1167
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
اِتَّخَذُوۡۤا اَحۡبَارَہُمۡ وَرُہۡبٰنَہُمۡ اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ وَالۡمَسِیۡحَ ابۡنَ مَرۡیَمَ وَمَاۤ اُمِرُوۡۤا اِلَّا لِیَعۡبُدُوۡۤا اِلٰہًا وّٰحِدًا ۖ لَّاۤ اِلٰہَ اِلَّا ہُوَ ۚ سُبۡحٰنَہٗ عَمَّا یُشۡرِکُوۡنَ
12:41; 17:24; 98:6.
Ahbar are Jewish savants and Ruhban Christian monks.
12:41; 17:24; 98:6.
Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.
b
12:41; 17:24; 98:6.
565
اَحْبَار (Ahbar) 是一些犹太的祭司而 رُهْبَان (Ruhban) 是一些基督教的修道士。
a
12:41; 17:24; 98:6.
1191
Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.
a
12:41; 17:24; 98:6.
1177
Ahbar are Jewish savants and Ruhban Christian monks.
اِنَّ اللّٰہَ لَہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ یُحۡیٖ وَیُمِیۡتُ ۚ وَمَا لَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ وَّلِیٍّ وَّلَا نَصِیۡرٍ
11:76; 39:45; 57:3.
11:76; 39:45; 57:3.
39:45; 57:3.
b
11:76; 39:45; 57:3.
a
39:45; 57:3.
b
11:76; 39:45; 57:3.
وَیَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَضُرُّہُمۡ وَلَا یَنۡفَعُہُمۡ وَیَقُوۡلُوۡنَ ہٰٓؤُلَآءِ شُفَعٰٓؤُنَا عِنۡدَ اللّٰہِ ۚ قُلۡ اَتُنَبِّـُٔوۡنَ اللّٰہَ بِمَا لَا یَعۡلَمُ فِی السَّمٰوٰتِ وَلَا فِی الۡاَرۡضِ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
16:74; 22:72; 29:18.
49:17.
شِرْك (Shirk, 崇拜偶像) 的真正原因是多神教未能懂得创造他们的目的和宗旨。一个多神教徒 (مُشْرِكْ, Mushrik) 对人、对安拉的常德以及对自己的天生的、安拉给他的各种能力有着虚假的概念。他怀着一种愚蠢的信念, 认为没有一个说情人从中帮助的话, 他是接近不了安拉的; 也认为安拉不能屈尊降临他处, 除非通过那些已经接近安拉的中间媒介人物。伊斯兰教强烈反对这两种看法。
یعنی جس کا خدا کو علم نہیں وہ بات ہو ہی کس طرح سکتی ہے۔
16:74; 22:72; 29:18.
49:17.
The real cause of Shirk (idolatry) lies in failure on the part of idolaters to understand the object and purpose of their creation. A Mushrik (idolater) has a false conception of the person and attributes of God and also of his own great inborn God-given capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is emphatically opposed to both these views.
16:74; 22:72; 29:18.
49:17.
Commentary:
The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.
The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.
The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.
b
16:74; 22:72; 29:18.
c
49:17.
587
شِرْك (Shirk, 崇拜偶像) 的真正原因是多神教未能懂得创造他们的目的和宗旨。一个多神教徒 (مُشْرِكْ, Mushrik) 对人、对安拉的常德以及对自己的天生的、安拉给他的各种能力有着虚假的概念。他怀着一种愚蠢的信念, 认为没有一个说情人从中帮助的话, 他是接近不了安拉的; 也认为安拉不能屈尊降临他处, 除非通过那些已经接近安拉的中间媒介人物。伊斯兰教强烈反对这两种看法。
3
یعنی جس کا خدا کو علم نہیں وہ بات ہو ہی کس طرح سکتی ہے۔
a
16:74; 22:72; 29:18.
b
49:17.
1294
Commentary:
The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.
The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.
The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.
a
16:74; 22:72; 29:18.
b
49:17.
1247
The real cause of Shirk (idolatry) lies in failure on the part of idolaters to understand the object and purpose of their creation. A Mushrik (idolater) has a false conception of the person and attributes of God and also of his own great inborn God-given capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is emphatically opposed to both these views.
وَمَا کَانَ ہٰذَا الۡقُرۡاٰنُ اَنۡ یُّفۡتَرٰی مِنۡ دُوۡنِ اللّٰہِ وَلٰکِنۡ تَصۡدِیۡقَ الَّذِیۡ بَیۡنَ یَدَیۡہِ وَتَفۡصِیۡلَ الۡکِتٰبِ لَا رَیۡبَ فِیۡہِ مِنۡ رَّبِّ الۡعٰلَمِیۡنَ
12:112; 16:90.
这节经文举出五个非常有说服力的理由来表明 «古兰经» 是安拉降示的言语: (a) 它述及非人力能知道的、只有安拉能降示的这样的论题。(b) 过去许多先知的预言都源自安拉的启示。(c) 它解说并阐明过去各种经典的教义, 其清楚和全面程度非其他经典所能及。(d) 它包含可以证明它源出安拉启示的所有理由和论据, 毋需任何人或书藉的有关帮助和证明。(e) 它不像过去的经典, 它可以满足全人类在所有情况之下的精神需要和要求。
یعنی تبھی اس تمام مخلوقات کے لئے ضروری تعلیم موجود ہے۔
12:112; 16:90.
The verse gives five very cogent reasons to show that the Qur’an is the revealed Word of God: (a) It deals with such themes as are beyond the power of man to know and as can be revealed by God alone. (b) The prophecies of the previous Prophets establish its Divine origin. (c) It explains and expounds the teachings of previous Scriptures in such a clear and comprehensive manner as no other Scripture has done. (d) It contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for this purpose. (e) Unlike former Scriptures it satisfies the moral needs and requirements of all mankind under all circumstances.
12:112; 16:90.
Commentary:
The previous verse dealt with the subject that it was necessary for God to have sent down revelation for the guidance of mankind and that it is not in the power of anyone else to provide such spiritual guidance. From a discussion of the subject in principle, the Quran in this verse turns to the particular question, whether the Quran could be the word of man. It answers this question in the negative and gives five very cogent reasons to show that it is indeed the revealed word of God.
The first argument hinted at in the words, except Allah, is that the Quran comprises such subjects as are beyond the power of man to know and as can be revealed by God alone. Now among the things which are known to God alone are matters which pertain to the unseen, viz. prophecies about great events of the future; and there can be no doubt about the Divine origin of a book which contains things which are known to God alone.
The second argument given here to prove the Divine origin of the Quran is that not only do its own prophecies contradict the idea of its having been forged and fabricated by a man but the prophecies of the previous Prophets also establish its Divine origin. This is hinted at in the words, it fulfils that which is before it; and obviously no man-made book has the power to fulfil in itself prophecies foretold in previous Scriptures.
It is a peculiar characteristic of the Quran that, instead of speaking of former Prophets as bearing witness to the truth of the latter Prophets, it represents the latter as fulfilling what the former Prophets have said, the reason being that whereas former Prophets do indeed predict the advent of the Prophets that are to come after them, the latter Prophets establish the truth of the former Prophets by making their appearance exactly at the time and in the manner foretold. The best way of expressing this idea is the one that has been followed by the Quran. For, to say that the former Prophets bear testimony to the truth of such and such a Prophet or of such and such a revelation, is not so effective as to say that it is only by means of the present revelation or the present Prophet that the truth of the former Prophets can now become established. This is a line of reasoning which the followers of the former Prophets dare not reject.
The third argument embodied in this verse is hinted at in the words, an exposition of the Law, i.e. the Quran explains and expounds the teachings of previous Scriptures. This also constitutes a very strong proof of the truth of the Quran. The previous Scriptures require the help of the Quran for the exposition and elucidation of their teachings. The Torah, the Gospels, the Vedas, the Zend-Avesta, all discuss such great spiritual problems as the Unity of God, revelation, Divine attributes, prophethood, life after death, moral and spiritual conditions, etc., but none of these books deals with these questions in such a manner as to make them perfectly clear and understandable, and their ambiguities and obscurities have to be explained with the help of the Quran. So in the verse under comment the claim is made that the Quran explains and clarifies those parts of previous Scriptures about which so much vagueness and obscurity exists and disbelievers are told that, if they deny the Divine origin of the Quran, they will have to admit that the All-Knowing God Himself was unable to put so much spiritual knowledge in all the former revealed books as this human being (the Prophet of Islam) has succeeded in placing in this small Book, the Quran. So the followers of other faiths will have either to admit the Divine origin of the Quran or deny previous Scriptures also.
The fourth argument given in this verse is contained in the words, There is no doubt about it, which means that the Quran contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for that purpose. It deals with various social, moral and spiritual problems in such a perfect and exhaustive manner that he who ponders over it dispassionately can readily see that the Quran makes no claim which it does not support with cogent reasons and powerful arguments. This constitutes irrefutable evidence of the fact that this Book has indeed proceeded from God; for the Quran demands our belief in many unseen things and it is not in the power of man to prove unseen things by intellectual reasoning alone without the help of observation and experience. But obviously man cannot provide bases of observation and experience for things unseen. Only God can do it.
The fifth argument of the Divine origin of the Quran as given in this verse is contained in the words, It is from the Lord of all the worlds. This is to hint that by means of the Quran the Divine attribute of Rabbul ‘Alamin (Lord of all the worlds) has been made manifest to all mankind. The Quran is not meant to satisfy the need and requirements of a particular people or a particular period only, as were the previous Scriptures, but is meant for all nations and all ages. Now it is impossible for a human being to produce a book which should satisfy the requirements of all mankind for all time. Man is naturally influenced by his environment and ordinarily foresees and seeks to meet his immediate needs only. It is God alone Who can give such teachings as are equally useful for all times and all peoples and as are unaffected by changes in time and in the conditions and circumstances of man. The Quran embodies such teachings.
b
12:112; 16:90.
591
这节经文举出五个非常有说服力的理由来表明 «古兰经» 是安拉降示的言语: (a) 它述及非人力能知道的、只有安拉能降示的这样的论题。(b) 过去许多先知的预言都源自安拉的启示。(c) 它解说并阐明过去各种经典的教义, 其清楚和全面程度非其他经典所能及。(d) 它包含可以证明它源出安拉启示的所有理由和论据, 毋需任何人或书藉的有关帮助和证明。(e) 它不像过去的经典, 它可以满足全人类在所有情况之下的精神需要和要求。
1
یعنی تبھی اس تمام مخلوقات کے لئے ضروری تعلیم موجود ہے۔
a
12:112; 16:90.
1313
Commentary:
The previous verse dealt with the subject that it was necessary for God to have sent down revelation for the guidance of mankind and that it is not in the power of anyone else to provide such spiritual guidance. From a discussion of the subject in principle, the Quran in this verse turns to the particular question, whether the Quran could be the word of man. It answers this question in the negative and gives five very cogent reasons to show that it is indeed the revealed word of God.
The first argument hinted at in the words, except Allah, is that the Quran comprises such subjects as are beyond the power of man to know and as can be revealed by God alone. Now among the things which are known to God alone are matters which pertain to the unseen, viz. prophecies about great events of the future; and there can be no doubt about the Divine origin of a book which contains things which are known to God alone.
The second argument given here to prove the Divine origin of the Quran is that not only do its own prophecies contradict the idea of its having been forged and fabricated by a man but the prophecies of the previous Prophets also establish its Divine origin. This is hinted at in the words, it fulfils that which is before it; and obviously no man-made book has the power to fulfil in itself prophecies foretold in previous Scriptures.
It is a peculiar characteristic of the Quran that, instead of speaking of former Prophets as bearing witness to the truth of the latter Prophets, it represents the latter as fulfilling what the former Prophets have said, the reason being that whereas former Prophets do indeed predict the advent of the Prophets that are to come after them, the latter Prophets establish the truth of the former Prophets by making their appearance exactly at the time and in the manner foretold. The best way of expressing this idea is the one that has been followed by the Quran. For, to say that the former Prophets bear testimony to the truth of such and such a Prophet or of such and such a revelation, is not so effective as to say that it is only by means of the present revelation or the present Prophet that the truth of the former Prophets can now become established. This is a line of reasoning which the followers of the former Prophets dare not reject.
The third argument embodied in this verse is hinted at in the words, an exposition of the Law, i.e. the Quran explains and expounds the teachings of previous Scriptures. This also constitutes a very strong proof of the truth of the Quran. The previous Scriptures require the help of the Quran for the exposition and elucidation of their teachings. The Torah, the Gospels, the Vedas, the Zend-Avesta, all discuss such great spiritual problems as the Unity of God, revelation, Divine attributes, prophethood, life after death, moral and spiritual conditions, etc., but none of these books deals with these questions in such a manner as to make them perfectly clear and understandable, and their ambiguities and obscurities have to be explained with the help of the Quran. So in the verse under comment the claim is made that the Quran explains and clarifies those parts of previous Scriptures about which so much vagueness and obscurity exists and disbelievers are told that, if they deny the Divine origin of the Quran, they will have to admit that the All-Knowing God Himself was unable to put so much spiritual knowledge in all the former revealed books as this human being (the Prophet of Islam) has succeeded in placing in this small Book, the Quran. So the followers of other faiths will have either to admit the Divine origin of the Quran or deny previous Scriptures also.
The fourth argument given in this verse is contained in the words, There is no doubt about it, which means that the Quran contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for that purpose. It deals with various social, moral and spiritual problems in such a perfect and exhaustive manner that he who ponders over it dispassionately can readily see that the Quran makes no claim which it does not support with cogent reasons and powerful arguments. This constitutes irrefutable evidence of the fact that this Book has indeed proceeded from God; for the Quran demands our belief in many unseen things and it is not in the power of man to prove unseen things by intellectual reasoning alone without the help of observation and experience. But obviously man cannot provide bases of observation and experience for things unseen. Only God can do it.
The fifth argument of the Divine origin of the Quran as given in this verse is contained in the words, It is from the Lord of all the worlds. This is to hint that by means of the Quran the Divine attribute of Rabbul ‘Alamin (Lord of all the worlds) has been made manifest to all mankind. The Quran is not meant to satisfy the need and requirements of a particular people or a particular period only, as were the previous Scriptures, but is meant for all nations and all ages. Now it is impossible for a human being to produce a book which should satisfy the requirements of all mankind for all time. Man is naturally influenced by his environment and ordinarily foresees and seeks to meet his immediate needs only. It is God alone Who can give such teachings as are equally useful for all times and all peoples and as are unaffected by changes in time and in the conditions and circumstances of man. The Quran embodies such teachings.
a
12:112; 16:90.
1261
The verse gives five very cogent reasons to show that the Qur’an is the revealed Word of God: (a) It deals with such themes as are beyond the power of man to know and as can be revealed by God alone. (b) The prophecies of the previous Prophets establish its Divine origin. (c) It explains and expounds the teachings of previous Scriptures in such a clear and comprehensive manner as no other Scripture has done. (d) It contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for this purpose. (e) Unlike former Scriptures it satisfies the moral needs and requirements of all mankind under all circumstances.
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰٮہُ ۖ قُلۡ فَاۡتُوۡا بِسُوۡرَۃٍ مِّثۡلِہٖ وَادۡعُوۡا مَنِ اسۡتَطَعۡتُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
یعنی پہلی کتب جو الہامی کہلاتی ہیں ان کی مدد بھی لے لو۔ ورنہ مسیح وغیرہ سے مدد لینے کا تو عقلاًاور شرعاً کوئی سوال ہی نہیں۔ اس آیت میں بتایا گیا ہے کہ انجیل قرآن کریم کے مقابلہ میں بالکل ہیچ ہے۔ وہ اس کے مقابلہ میں نہیں آسکتی۔ گو بقول عیسائیوں کے وہ ابن اللہ کی بنائی ہوئی کتاب ہے۔
2:24; 11:14; 17:89; 52:34, 35.
The verse challenges disbelievers that if a book with such excellences as the Qur’an possesses could be a human forgery, then why do they not produce a similar one themselves? This challenge stands for all time. See also {44}.
2:24; 11:14; 17:89; 52:34-35.
Commentary:
Notwithstanding the great excellences of the Quran mentioned in the preceding verse, disbelievers had the hardihood to allege that it was a fabrication of the Holy Prophet. The verse under comment asks, if a book with such excellences as the Quran possesses could be a human fabrication, then why do disbelievers not produce a similar one themselves? Similar challenges have been made in the Quran at different places, in different words. At one place the Quran calls upon disbelievers to produce a book like the whole of the Quran; at another it challenges them to produce ten chapters comparable to the Quranic Surahs; at yet another place it requires them to produce even a single Surah like those of the Quran. This shows that each of the passages containing these challenges deals with the subject from a different standpoint and offers a different challenge. In the verse under comment, for instance, the pronoun "it" in the expression مثله (like unto it) does not refer to the whole of the Quran but only to the previous verse of the present Surah. As we have seen, the previous verse has advanced five arguments to show that the Quran is the revealed word of God and in the present verse disbelievers are told that if they still persist in looking upon the Quran as the word of man, then let them produce a book which, let alone all the five arguments embodied in the previous verse, should possess only one of them. It is a patent fact, however, that not one of these five arguments about the Divine origin of the Quran is to be found in any work of man. This is a claim which nobody has ever dared to contradict, nor is there a possibility of future contradiction. The challenge stands for all time. The heavens and the earth may pass away, but no man will ever be able to produce a book like the Quran.
If the word Surah in this verse be taken to mean a chapter, then the verse would mean that disbelievers are called upon to produce even a chapter comparable with the Quran. But then the challenge will not be so pointed. For, in that case disbelievers would be called upon to bring a full chapter characterized by all the five qualities mentioned in the previous verse, while in the other case they are required to produce any composition containing only one of the five qualities. For a detailed treatment of this important subject see 2:24.
c
2:24; 11:14; 17:89; 52:34, 35.
592
这节经文向不信道的人挑战说: 假如像 «古兰经» 具有那样精美绝伦内容的一本经典, 可以是一种人 (类) 造出来的假东西的话, 那么, 为什么他们自己不去造这样一本类似的经典? 这一挑战可以永远向他们提出•见注释29Q。
1
یعنی پہلی کتب جو الہامی کہلاتی ہیں ان کی مدد بھی لے لو۔ ورنہ مسیح وغیرہ سے مدد لینے کا تو عقلاًاور شرعاً کوئی سوال ہی نہیں۔ اس آیت میں بتایا گیا ہے کہ انجیل قرآن کریم کے مقابلہ میں بالکل ہیچ ہے۔ وہ اس کے مقابلہ میں نہیں آسکتی۔ گو بقول عیسائیوں کے وہ ابن اللہ کی بنائی ہوئی کتاب ہے۔
a
2:24; 11:14; 17:89; 52:34-35.
1314
Commentary:
Notwithstanding the great excellences of the Quran mentioned in the preceding verse, disbelievers had the hardihood to allege that it was a fabrication of the Holy Prophet. The verse under comment asks, if a book with such excellences as the Quran possesses could be a human fabrication, then why do disbelievers not produce a similar one themselves? Similar challenges have been made in the Quran at different places, in different words. At one place the Quran calls upon disbelievers to produce a book like the whole of the Quran; at another it challenges them to produce ten chapters comparable to the Quranic Surahs; at yet another place it requires them to produce even a single Surah like those of the Quran. This shows that each of the passages containing these challenges deals with the subject from a different standpoint and offers a different challenge. In the verse under comment, for instance, the pronoun "it" in the expression مثله (like unto it) does not refer to the whole of the Quran but only to the previous verse of the present Surah. As we have seen, the previous verse has advanced five arguments to show that the Quran is the revealed word of God and in the present verse disbelievers are told that if they still persist in looking upon the Quran as the word of man, then let them produce a book which, let alone all the five arguments embodied in the previous verse, should possess only one of them. It is a patent fact, however, that not one of these five arguments about the Divine origin of the Quran is to be found in any work of man. This is a claim which nobody has ever dared to contradict, nor is there a possibility of future contradiction. The challenge stands for all time. The heavens and the earth may pass away, but no man will ever be able to produce a book like the Quran.
If the word Surah in this verse be taken to mean a chapter, then the verse would mean that disbelievers are called upon to produce even a chapter comparable with the Quran. But then the challenge will not be so pointed. For, in that case disbelievers would be called upon to bring a full chapter characterized by all the five qualities mentioned in the previous verse, while in the other case they are required to produce any composition containing only one of the five qualities. For a detailed treatment of this important subject see 2:24.
b
2:24; 11:14; 17:89; 52:34, 35.
1262
The verse challenges disbelievers that if a book with such excellences as the Qur’an possesses could be a human forgery, then why do they not produce a similar one themselves? This challenge stands for all time. See also {44}.
اَلَاۤ اِنَّ لِلّٰہِ مَنۡ فِی السَّمٰوٰتِ وَمَنۡ فِی الۡاَرۡضِ ۗ وَمَا یَتَّبِعُ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ شُرَکَآءَ ۚ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَاِنۡ ہُمۡ اِلَّا یَخۡرُصُوۡنَ
10:56.
10:37.
Important Words:
یخرصون (they guess) is derived from خرص which means, (1) he guessed or he made a conjecture; (2) he lied or he forged a lie (Taj & Aqrab).
Commentary:
This verse embodies a twofold consolation for the Prophet. Firstly, he has been told that, apart from a natural concern for them on account of their wrong beliefs, he need not worry or grieve over what disbelievers do, because their case is in the hands of God the Almighty Who possesses the power to punish them or to lead them to the right path. Secondly, the verse hints that the idolatrous beliefs of disbelievers have no foundation in fact and are consequently doomed to perish sooner or later. The Holy Prophet should, therefore, feel no anxiety on their account.
The word ما (not) in the clause, "do not really follow" is used both as an interrogative pronoun meaning "what" and as a negative particle meaning "no or not." In the former case the sentence would mean, "what do those who call on 'partners' beside Allah follow?" Taken in the latter sense, it would mean, "those who call on others than Allah do not really follow these 'partners.'" Thus, according to the former interpretation, the so-called 'partners' whom people worship beside God are spoken of with the contempt they deserve; while, according to the latter interpretation, their very existence is denied, hinting that truly speaking there are no 'partners' and the idolaters follow nothing but mere conjecture.
d
10:56.
e
10:37.
b
10:56.
c
10:37.
1342
Important Words:
یخرصون (they guess) is derived from خرص which means, (1) he guessed or he made a conjecture; (2) he lied or he forged a lie (Taj & Aqrab).
Commentary:
This verse embodies a twofold consolation for the Prophet. Firstly, he has been told that, apart from a natural concern for them on account of their wrong beliefs, he need not worry or grieve over what disbelievers do, because their case is in the hands of God the Almighty Who possesses the power to punish them or to lead them to the right path. Secondly, the verse hints that the idolatrous beliefs of disbelievers have no foundation in fact and are consequently doomed to perish sooner or later. The Holy Prophet should, therefore, feel no anxiety on their account.
The word ما (not) in the clause, "do not really follow" is used both as an interrogative pronoun meaning "what" and as a negative particle meaning "no or not." In the former case the sentence would mean, "what do those who call on 'partners' beside Allah follow?" Taken in the latter sense, it would mean, "those who call on others than Allah do not really follow these 'partners.'" Thus, according to the former interpretation, the so-called 'partners' whom people worship beside God are spoken of with the contempt they deserve; while, according to the latter interpretation, their very existence is denied, hinting that truly speaking there are no 'partners' and the idolaters follow nothing but mere conjecture.
c
10:56.
d
10:37
قُلۡ یٰۤاَیُّہَا النَّاسُ اِنۡ کُنۡتُمۡ فِیۡ شَکٍّ مِّنۡ دِیۡنِیۡ فَلَاۤ اَعۡبُدُ الَّذِیۡنَ تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ وَلٰکِنۡ اَعۡبُدُ اللّٰہَ الَّذِیۡ یَتَوَفّٰٮکُمۡ ۖ وَاُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ
109:3.
6:164.
Commentary:
The Holy Prophet is here made to say to disbelievers, "You say you have doubts concerning my religion, whereas my acting on this very religion has given me an invincible conviction of faith. I wonder why this religion should give rise to doubts in your minds?"
The expression, causes you to die, has been employed here to hint that the God of Islam was in the end going to punish disbelievers.
a
109:3.
b
6:164.
b
109:3.
c
6:164.
1376
Commentary:
The Holy Prophet is here made to say to disbelievers, "You say you have doubts concerning my religion, whereas my acting on this very religion has given me an invincible conviction of faith. I wonder why this religion should give rise to doubts in your minds?"
The expression, causes you to die, has been employed here to hint that the God of Islam was in the end going to punish disbelievers.
d
109:3.
e
6:164.
وَلَا تَدۡعُ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُکَ وَلَا یَضُرُّکَ ۖ فَاِنۡ فَعَلۡتَ فَاِنَّکَ اِذًا مِّنَ الظّٰلِمِیۡنَ
28:89.
28:89.
28:89.
Commentary:
This verse further explains the one that precedes it. The words, And call not, beside Allah on any other, etc., do not mean that we should not call beside God on such things as can do us neither harm nor good. What is meant is that whatever is beside God possesses no independent power to do us harm or good, so we should not put our reliance on anything beside Him. The word ظالمین (wrongdoers) is here used in the sense of مشرکین i.e. those who associate gods with God in any sense. This meaning is supported by a saying of the Holy Prophet which is to the effect that ظلم is a form of شرك (Bukhari, ch. on Tafsir).
e
28:89.
c
28:89.
1378
Commentary:
This verse further explains the one that precedes it. The words, And call not, beside Allah on any other, etc., do not mean that we should not call beside God on such things as can do us neither harm nor good. What is meant is that whatever is beside God possesses no independent power to do us harm or good, so we should not put our reliance on anything beside Him. The word ظالمین (wrongdoers) is here used in the sense of مشرکین i.e. those who associate gods with God in any sense. This meaning is supported by a saying of the Holy Prophet which is to the effect that ظلم is a form of شرك (Bukhari, ch. on Tafsir).
h
28:89.
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰٮہُ ۖ قُلۡ فَاۡتُوۡا بِعَشۡرِ سُوَرٍ مِّثۡلِہٖ مُفۡتَرَیٰتٍ وَّادۡعُوۡا مَنِ اسۡتَطَعۡتُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
2:24; 10:39; 17:89; 52:34, 35.
اس کی تشریح کے لئے دیکھئے تفسیر کبیر جلد۳ صفحہ ۱۵۵ تا ۱۶۱
2:24; 10:39; 17:89; 52:34, 35.
2:24; 10:39; 17:89; 52:34-35.
Commentary:
This verse corroborates the interpretation put on the previous one. The latter gave two answers to the disbelievers’ vain hope that the Holy Prophet might abandon a portion of the Quran for fear of their objections, viz.: (1) that the Holy Prophet was only a Warner; he did not lay claim to Godhead that he might be required to have with him treasures and angels; (2) that he was only the bearer of a Message from God and his duty was confined to delivering that Message to the people. Now disbelievers could have replied to these arguments by saying that his claim to have come from God was but an empty assertion and that he was an impostor, as he was not attended with any special power. The verse under comment answers this objection by saying that although the Holy Prophet did not possess treasures of gold or silver, yet he possessed vast spiritual treasures the like of which were not possessed by the whole world collectively; and that those treasures were embodied in the Quran. So if they objected that the Holy Prophet was not a true Prophet and that certain portions of his Message were defective and needed to be altered, then let them bring forward a work comparable not to the whole of the Quran, but only to ten such chapters of it as they deemed to be defective. If, however, they could not produce a book comparable even to these so-called defective portions, which they thought needed to be changed, then they would have to admit that the Prophet of Islam did indeed possess a treasure the like of which none could produce. For full discussion of this subject, see under 2:24 where all similar verses of the Quran have been collectively treated.
g
2:24; 10:39; 17:89; 52:34, 35.
2
اس کی تشریح کے لئے دیکھئے تفسیر کبیر جلد۳ صفحہ ۱۵۵ تا ۱۶۱
a
2:24; 10:39; 17:89; 52:34-35.
1395
Commentary:
This verse corroborates the interpretation put on the previous one. The latter gave two answers to the disbelievers’ vain hope that the Holy Prophet might abandon a portion of the Quran for fear of their objections, viz.: (1) that the Holy Prophet was only a Warner; he did not lay claim to Godhead that he might be required to have with him treasures and angels; (2) that he was only the bearer of a Message from God and his duty was confined to delivering that Message to the people. Now disbelievers could have replied to these arguments by saying that his claim to have come from God was but an empty assertion and that he was an impostor, as he was not attended with any special power. The verse under comment answers this objection by saying that although the Holy Prophet did not possess treasures of gold or silver, yet he possessed vast spiritual treasures the like of which were not possessed by the whole world collectively; and that those treasures were embodied in the Quran. So if they objected that the Holy Prophet was not a true Prophet and that certain portions of his Message were defective and needed to be altered, then let them bring forward a work comparable not to the whole of the Quran, but only to ten such chapters of it as they deemed to be defective. If, however, they could not produce a book comparable even to these so-called defective portions, which they thought needed to be changed, then they would have to admit that the Prophet of Islam did indeed possess a treasure the like of which none could produce. For full discussion of this subject, see under 2:24 where all similar verses of the Quran have been collectively treated.
c
2:24; 10:39; 17:89; 52:34, 35.
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.
وَمَا ظَلَمۡنٰہُمۡ وَلٰکِنۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ ۖ فَمَاۤ اَغۡنَتۡ عَنۡہُمۡ اٰلِہَتُہُمُ الَّتِیۡ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مِنۡ شَیۡءٍ لَّمَّا جَآءَ اَمۡرُ رَبِّکَ ۖ وَمَا زَادُوۡہُمۡ غَیۡرَ تَتۡبِیۡبٍ
3:118; 16:34.
3:118; 16:34.
The Qur’an repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without a just or real cause. This is why, wherever it speaks of punishment, it does not fail to add that punishment or reward is the result of man’s own doings.
3:118; 16:34.
Commentary:
The Quran repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without just or real cause. This is why, wherever the Quran speaks of punishment, it does not fail to add that punishments or rewards are the results of men’s own doing. This is what is hinted at in the words, And We did not wrong them but they wronged themselves.
The verse also points out that of all things it is their idols that are of absolutely no use to idolaters. All other things in nature such as fire, snakes, poisons, etc. have their uses. The swords of disbelievers were also of some service to them, because with them they killed some Muslims, but what proved of entirely no use to the idolaters were their gods, upon whom they had staked their whole future.
The words, and they added to them naught but perdition, do not contradict the well-known Quranic dictum that idols can do disbelievers neither good nor evil, for where the Quran denies that idols can do harm, it is intentional harm that is meant; but where it says that idols do serious harm to their votaries, as in the present verse, it means involuntary or unintentional harm, for what greater sin there can be than committing shirk, (idol-worship) of which idols are the unconscious cause.
The words "but perdition" also point to the moral that shirk generally renders idolaters lax in their efforts to better their condition and thus is indirectly instrumental in bringing about their eventual destruction. When at the Fall of Mecca, some of the idolaters who, on account of their most atrocious crimes against Muslims were proscribed from the general amnesty, took shelter in the Ka‘bah, thinking that the idols therein would protect them, they were ordered by the Holy Prophet to be slain. Had they known that their idols could render them no help whatsoever, they would have sought safety in flight. Thus the words "but perdition" hint that شرك (idol-worship) renders its votaries lax and negligent.
d
3:118; 16:34.
a
3:118; 16:34.
1482
Commentary:
The Quran repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without just or real cause. This is why, wherever the Quran speaks of punishment, it does not fail to add that punishments or rewards are the results of men’s own doing. This is what is hinted at in the words, And We did not wrong them but they wronged themselves.
The verse also points out that of all things it is their idols that are of absolutely no use to idolaters. All other things in nature such as fire, snakes, poisons, etc. have their uses. The swords of disbelievers were also of some service to them, because with them they killed some Muslims, but what proved of entirely no use to the idolaters were their gods, upon whom they had staked their whole future.
The words, and they added to them naught but perdition, do not contradict the well-known Quranic dictum that idols can do disbelievers neither good nor evil, for where the Quran denies that idols can do harm, it is intentional harm that is meant; but where it says that idols do serious harm to their votaries, as in the present verse, it means involuntary or unintentional harm, for what greater sin there can be than committing shirk, (idol-worship) of which idols are the unconscious cause.
The words "but perdition" also point to the moral that shirk generally renders idolaters lax in their efforts to better their condition and thus is indirectly instrumental in bringing about their eventual destruction. When at the Fall of Mecca, some of the idolaters who, on account of their most atrocious crimes against Muslims were proscribed from the general amnesty, took shelter in the Ka‘bah, thinking that the idols therein would protect them, they were ordered by the Holy Prophet to be slain. Had they known that their idols could render them no help whatsoever, they would have sought safety in flight. Thus the words "but perdition" hint that شرك (idol-worship) renders its votaries lax and negligent.
c
3:118; 16:34.
1345
The Qur’an repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without a just or real cause. This is why, wherever it speaks of punishment, it does not fail to add that punishment or reward is the result of man’s own doings.
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.
وَالَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ لَا یَخۡلُقُوۡنَ شَیۡـًٔا وَّہُمۡ یُخۡلَقُوۡنَ
7:192; 25:4.
7:192; 25:4.
7:192; 25:4.
Commentary:
The verse answers a possible objection on the part of the idolaters to the argument contained in the preceding verses. They may say that their deities also possess the requisite knowledge and the power to reveal guidance, but they refrain from doing so only because man does not really need any such external guidance. The present verse answers this objection by saying that perfect knowledge of the unseen, the possession of which is indispensable for giving suitable guidance, can only be possessed by One Who has created man because only the Creator can know all the hidden powers of the things created and their working. But the false gods of the idolaters have not created anything at all. On the contrary, they themselves have been created. Therefore they are incapable of giving right guidance. It is really very surprising that in spite of the fact that the verse has so effectively demolished the claim made on behalf of false deities to the possession of knowledge of the unseen, there should still be found among Muslims people who believe that Jesus possessed knowledge of the unseen or that he had the power to create certain things.
f
7:192; 25:4.
b
7:192; 25:4.
1822
Commentary:
The verse answers a possible objection on the part of the idolaters to the argument contained in the preceding verses. They may say that their deities also possess the requisite knowledge and the power to reveal guidance, but they refrain from doing so only because man does not really need any such external guidance. The present verse answers this objection by saying that perfect knowledge of the unseen, the possession of which is indispensable for giving suitable guidance, can only be possessed by One Who has created man because only the Creator can know all the hidden powers of the things created and their working. But the false gods of the idolaters have not created anything at all. On the contrary, they themselves have been created. Therefore they are incapable of giving right guidance. It is really very surprising that in spite of the fact that the verse has so effectively demolished the claim made on behalf of false deities to the possession of knowledge of the unseen, there should still be found among Muslims people who believe that Jesus possessed knowledge of the unseen or that he had the power to create certain things.
a
7:192; 25:4.
وَیَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَمۡلِکُ لَہُمۡ رِزۡقًا مِّنَ السَّمٰوٰتِ وَالۡاَرۡضِ شَیۡـًٔا وَّلَا یَسۡتَطِیۡعُوۡنَ
10:19; 22:72; 29:18.
10:19; 22:72; 29:18.
10:19; 22:72; 29:18.
Commentary:
This verse exposes the stupidity of the course followed by polytheists. It purports to say that while they cannot bear to see their property going into the possession of anyone save their own natural descendants, in the case of God they attribute His powers and authority to persons upon whom He has bestowed no such privilege. This course is all the more unjust because the property which they call their own is really not theirs but is entrusted to them by God. If in spite of the fact that they are not the real owners of the property which is in their possession, they consider themselves competent to bequeath it to anyone they like, why should it not be in the power of God to make anyone He likes to be the recipient of His revealed Law?
The verse also points out that polytheistic beliefs tend to mar man’s material and spiritual progress. A polytheist attributes those powers to false gods which they do not possess and thus his attention is turned away from that Being Who is the source of all power and Who can bestow great favours upon him. It is thus that the intellectual progress and mental advancement of those communities and individuals who hold polytheistic beliefs becomes retarded and impeded while those who believe in the Oneness of God continue to make some progress even in the period of their decline and decay.
c
10:19; 22:72; 29:18.
a
10:19; 22:72; 29:18.
1874
Commentary:
This verse exposes the stupidity of the course followed by polytheists. It purports to say that while they cannot bear to see their property going into the possession of anyone save their own natural descendants, in the case of God they attribute His powers and authority to persons upon whom He has bestowed no such privilege. This course is all the more unjust because the property which they call their own is really not theirs but is entrusted to them by God. If in spite of the fact that they are not the real owners of the property which is in their possession, they consider themselves competent to bequeath it to anyone they like, why should it not be in the power of God to make anyone He likes to be the recipient of His revealed Law?
The verse also points out that polytheistic beliefs tend to mar man’s material and spiritual progress. A polytheist attributes those powers to false gods which they do not possess and thus his attention is turned away from that Being Who is the source of all power and Who can bestow great favours upon him. It is thus that the intellectual progress and mental advancement of those communities and individuals who hold polytheistic beliefs becomes retarded and impeded while those who believe in the Oneness of God continue to make some progress even in the period of their decline and decay.
c
10:19; 22:72; 29:18.
وَلَمۡ تَکُنۡ لَّہٗ فِئَۃٌ یَّنۡصُرُوۡنَہٗ مِنۡ دُوۡنِ اللّٰہِ وَمَا کَانَ مُنۡتَصِرًا
28:82.
28:82.
c
28:82.
a
28:82.
2084
Commentary:
The verse shows that these people will vainly look to Jesus to save them. When Divine punishment overtakes them they will find, to their regret, that they had leaned on a broken reed.
b
28:82.
وَاَعۡتَزِلُکُمۡ وَمَا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ وَاَدۡعُوۡا رَبِّیۡ عَسٰۤی اَلَّاۤ اَکُوۡنَ بِدُعَآءِ رَبِّیۡ شَقِیًّا
29:27.
29:27.
In this verse Abraham seems to be referring to his emigration to Canaan. He went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
29:27.
Commentary:
In this verse Abraham seems to be referring to his migration to Canaan. It is on record that Abraham went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
e
29:27.
b
29:27.
2191
Commentary:
In this verse Abraham seems to be referring to his migration to Canaan. It is on record that Abraham went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
b
29:27.
1777
In this verse Abraham seems to be referring to his emigration to Canaan. He went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
فَلَمَّا اعۡتَزَلَہُمۡ وَمَا یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ وَہَبۡنَا لَہٗۤ اِسۡحٰقَ وَیَعۡقُوۡبَ ۖ وَکُلًّا جَعَلۡنَا نَبِیًّا
14:40; 21:73.
14:40; 21:73.
Ishmael has not been mentioned here, though he was the eldest son of Abraham. Isaac and Jacob have been mentioned by the way only as subordinate prophets while Ishmael has found a separate and independent mention in v. 55. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob.
14:40; 21:73.
Commentary:
Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.
a
14:40; 21:73.
c
14:40; 21:73.
2192
Commentary:
Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.
c
14:40; 21:73.
1778
Ishmael has not been mentioned here, though he was the eldest son of Abraham. Isaac and Jacob have been mentioned by the way only as subordinate prophets while Ishmael has found a separate and independent mention in v. 55. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob.
وَاتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ اٰلِہَۃً لِّیَکُوۡنُوۡا لَہُمۡ عِزًّا
21:25; 36:75.
21:25; 36:75.
21:25; 36:75.
Commentary:
The verse may signify that disbelievers erect big houses of worship in the name of their idols so that it may redound to their honour and good name, or that they worship false deities seeking thereby nearness to God. To the latter meaning of the verse reference has also been made in 39:4 where it is stated: And those who take for protectors others beside Him say, we serve them only that they may bring us near to Allah in station
f
21:25; 36:75.
b
21:25; 36:75.
2221
Commentary:
The verse may signify that disbelievers erect big houses of worship in the name of their idols so that it may redound to their honour and good name, or that they worship false deities seeking thereby nearness to God. To the latter meaning of the verse reference has also been made in 39:4 where it is stated: And those who take for protectors others beside Him say, we serve them only that they may bring us near to Allah in station
a
21:25; 36:75.
قَالَ اَفَتَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُکُمۡ شَیۡـًٔا وَّلَا یَضُرُّکُمۡ
29:18; 37:96.
29:18; 37:96.
29:18; 37:96.
a
29:18; 37:96.
a
29:18; 37:96.
a
29:18; 37:96.
اُفٍّ لَّکُمۡ وَلِمَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ ۖ اَفَلَا تَعۡقِلُوۡنَ
Important Words:
For أف (fie) see 17:24.
Commentary:
Abraham denounced the false beliefs of his idolatrous people with a courage and boldness which is the special characteristic of God’s Prophets.
'Abraham', says Dr. F. M. T. Bohl, D.D., Ph.D. in Enc. Brit. 'is no leader of a Bedouin tribe seeking plunder and conquest; his significance lies rather in the field of religion. He is not, in the first instance, the progenitor of a people but the founder and leader of a religious movement. Like Muhammad many centuries later, he stood at the head of a great movement among the Semitic peoples and tribes...While Abraham’s forefathers served other gods (Josh. 24:2), 'the God who redeemed Abraham was the same as the God of Moses and Elijah'. See also 6:75.
2401
Important Words:
For أف (fie) see 17:24.
Commentary:
Abraham denounced the false beliefs of his idolatrous people with a courage and boldness which is the special characteristic of God’s Prophets.
'Abraham', says Dr. F. M. T. Bohl, D.D., Ph.D. in Enc. Brit. 'is no leader of a Bedouin tribe seeking plunder and conquest; his significance lies rather in the field of religion. He is not, in the first instance, the progenitor of a people but the founder and leader of a religious movement. Like Muhammad many centuries later, he stood at the head of a great movement among the Semitic peoples and tribes...While Abraham’s forefathers served other gods (Josh. 24:2), 'the God who redeemed Abraham was the same as the God of Moses and Elijah'. See also 6:75.
اِنَّکُمۡ وَمَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ حَصَبُ جَہَنَّمَ اَنۡتُمۡ لَہَا وٰرِدُوۡنَ
19:72.
اگلے جہان کی جہنم تو نظر نہیں آتی‘ لیکن اس آیت میں کفار پر حجت تمام کی گئی ہے اس لئے دوزخ سے مراد اس جگہ وہ ذلت ہے جو قرآن مجید کے نازل ہونے کے بعد ان کو پہنچنے والی تھی اور ایک لمبے عرصہ تک ان کے ساتھ لگی رہنی تھی۔ چنانچہ دنیا کی تاریخ اس پر شاہد ہے۔
19:72.
19:72.
Important Words:
حصب (fuel) is noun-infinitive from حصب (hasaba). They say حصبه i.e. he threw at him, or pelted him with pebbles. حصب به النارmeans, he threw it into the fire. حصب means, stones, pebbles, firewood or firewood prepared for fuel (Lane).
Commentary:
Compare this verse with 18:101:"And on that day We shall present Hell, face to face, to the disbelievers."
The words that which you worship refer both to the idols which the idolaters worship beside God (2:24) and to those persons who allow themselves to be worshipped as God (2:167, 168).
b
19:72.
3
اگلے جہان کی جہنم تو نظر نہیں آتی‘ لیکن اس آیت میں کفار پر حجت تمام کی گئی ہے اس لئے دوزخ سے مراد اس جگہ وہ ذلت ہے جو قرآن مجید کے نازل ہونے کے بعد ان کو پہنچنے والی تھی اور ایک لمبے عرصہ تک ان کے ساتھ لگی رہنی تھی۔ چنانچہ دنیا کی تاریخ اس پر شاہد ہے۔
b
19:72.
2425
Important Words:
حصب (fuel) is noun-infinitive from حصب (hasaba). They say حصبه i.e. he threw at him, or pelted him with pebbles. حصب به النارmeans, he threw it into the fire. حصب means, stones, pebbles, firewood or firewood prepared for fuel (Lane).
Commentary:
Compare this verse with 18:101:"And on that day We shall present Hell, face to face, to the disbelievers."
The words that which you worship refer both to the idols which the idolaters worship beside God (2:24) and to those persons who allow themselves to be worshipped as God (2:167, 168).
a
19:72.
یَدۡعُوۡا مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَضُرُّہٗ وَمَا لَا یَنۡفَعُہٗ ۚ ذٰلِکَ ہُوَ الضَّلٰلُ الۡبَعِیۡدُ
6:72; 10:107; 21:67; 25:56.
6:72; 10:107; 21:67; 25:56.
6:72; 10:107; 21:67; 25:56.
d
6:72; 10:107; 21:67; 25:56.
a
6:72; 10:107; 21:67; 25:56.
b
6:72; 10:107; 21:67; 25:56.
وَیَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَمۡ یُنَزِّلۡ بِہٖ سُلۡطٰنًا وَّمَا لَیۡسَ لَہُمۡ بِہٖ عِلۡمٌ ۗ وَمَا لِلظّٰلِمِیۡنَ مِنۡ نَّصِیۡرٍ
7:72; 12:41; 53:24.
Three arguments have been given in this verse against idolatry: (a) There is found no authority in any revealed Book for idol-worship; (b) human reason and conscience are against it and idolaters can give no sound argument based on their personal experience and observation in support of it; and (c) during the ages in the struggle between idolaters and believers, the latter have invariably come off triumphant. Thus Divine revelation, human reason and the verdict of history are all against idolatry.
7:72; 12:41; 53:24.
Commentary:
Three arguments have been given in this verse in support of belief in the Unity of God and against idolatry: (a) There is to be found no authority in any revealed book for idol worship; (b) human reason and conscience are against it and idolaters can give no sound argument based on their personal experience and observation in support of it and (c) in the struggle during the ages between idolaters and believers, the latter have invariably come off triumphant. Thus Divine revelation, human reason and the verdict of history are all against idolatry. This is a truth writ large on the history of all religions.
a
7:72; 12:41; 53:24.
877
这一节经文提到了三条反对偶像崇拜的理由: 1.在任何偶像崇拜的经书中都找不到权威的依据。2.人的理智和良心都反对偶像崇拜, 偶像崇拜者也提不出任何确实的亲身体验和可靠的理由来证实自己的观点。3.当时在偶像崇拜者与 (伊斯兰) 信者的斗争中, 总是后者获胜。因此, 安拉的启示、人们的理智与历史的判断都是反对偶像崇拜的。
b
7:72; 12:41; 53:24.
2500
Commentary:
Three arguments have been given in this verse in support of belief in the Unity of God and against idolatry: (a) There is to be found no authority in any revealed book for idol worship; (b) human reason and conscience are against it and idolaters can give no sound argument based on their personal experience and observation in support of it and (c) in the struggle during the ages between idolaters and believers, the latter have invariably come off triumphant. Thus Divine revelation, human reason and the verdict of history are all against idolatry. This is a truth writ large on the history of all religions.
c
7:72; 12:41; 53:24.
1973
Three arguments have been given in this verse against idolatry: (a) There is found no authority in any revealed Book for idol-worship; (b) human reason and conscience are against it and idolaters can give no sound argument based on their personal experience and observation in support of it; and (c) during the ages in the struggle between idolaters and believers, the latter have invariably come off triumphant. Thus Divine revelation, human reason and the verdict of history are all against idolatry.
یٰۤاَیُّہَا النَّاسُ ضُرِبَ مَثَلٌ فَاسۡتَمِعُوۡا لَہٗۤ ۚ اِنَّ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ لَنۡ یَّخۡلُقُوۡا ذُبَابًا وَّلَوِ اجۡتَمَعُوۡا لَہٗ ۖ وَاِنۡ یَّسۡلُبۡہُمُ الذُّبَابُ شَیۡـًٔا لَّا یَسۡتَنۡقِذُوۡہُ مِنۡہُ ۚ ضَعُفَ الطَّالِبُ وَالۡمَطۡلُوۡبُ
16:21.
16:21.
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them.
6:72; 16:21.
Commentary:
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them. Their gods, it says, have no control over creation. They cannot create anything, not even a fly. Let alone creating anything—a worm, a fly, they do not possess even the power to recover from a fly anything which it snatches away from them, so weak are these gods and such hopeless idiots are their votaries!
d
16:21.
a
6:72; 16:21.
2502
Commentary:
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them. Their gods, it says, have no control over creation. They cannot create anything, not even a fly. Let alone creating anything—a worm, a fly, they do not possess even the power to recover from a fly anything which it snatches away from them, so weak are these gods and such hopeless idiots are their votaries!
b
16:21.
1974
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them.
بَلۡ قُلُوۡبُہُمۡ فِیۡ غَمۡرَۃٍ مِّنۡ ہٰذَا وَلَہُمۡ اَعۡمٰلٌ مِّنۡ دُوۡنِ ذٰلِکَ ہُمۡ لَہَا عٰمِلُوۡنَ
21:4.
21:4.
21:4.
Important Words:
غمرة (heedlessness) is derived from غمر. They say غمر الماء i.e. the water was or became much in quantity or deep so that it concealed its bottom. غمر الماء means, the water was abundant so that it came over him or covered him. غمر also means, he abounded in beneficence. غمرة means, water that rises above the stature of a man; difficulty, trouble or rigour. غمرة الموت means, the agony of death. فذرھم فی غمرتھمmeans, therefore leave them in their ignorance; or in their error and obstinacy and perplexity; in their overwhelming heedlessness or ignorance (Lane & Aqrab).
c
21:4.
a
21:4.
2553
Important Words:
غمرة (heedlessness) is derived from غمر. They say غمر الماء i.e. the water was or became much in quantity or deep so that it concealed its bottom. غمر الماء means, the water was abundant so that it came over him or covered him. غمر also means, he abounded in beneficence. غمرة means, water that rises above the stature of a man; difficulty, trouble or rigour. غمرة الموت means, the agony of death. فذرھم فی غمرتھمmeans, therefore leave them in their ignorance; or in their error and obstinacy and perplexity; in their overwhelming heedlessness or ignorance (Lane & Aqrab).
d
21:4.
وَیَوۡمَ یَحۡشُرُہُمۡ وَمَا یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ فَیَقُوۡلُ ءَاَنۡتُمۡ اَضۡلَلۡتُمۡ عِبَادِیۡ ہٰٓؤُلَآءِ اَمۡ ہُمۡ ضَلُّوا السَّبِیۡلَ
10:29; 15:26; 34:41.
10:29; 15:26; 34:41.
10:29; 15:26; 34:41.
Commentary:
In contrast to the boons and blessings that the believers will enjoy, the disbelievers will be called to account for their polytheistic beliefs and evil practices. Even the false gods of disbelievers will have to explain how far the responsibility for the idolatrous beliefs of their so-called followers lay on them.
e
10:29; 15:26; 34:41.
a
10:29; 15:26; 34:41.
2655
Commentary:
In contrast to the boons and blessings that the believers will enjoy, the disbelievers will be called to account for their polytheistic beliefs and evil practices. Even the false gods of disbelievers will have to explain how far the responsibility for the idolatrous beliefs of their so-called followers lay on them.
b
10:29; 15:26; 34:41.
وَیَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُہُمۡ وَلَا یَضُرُّہُمۡ ۗ وَکَانَ الۡکَافِرُ عَلٰی رَبِّہٖ ظَہِیۡرًا
6:72; 10:107; 21:67; 22:13.
6:72; 10:107; 21:67; 22:13.
6:72; 10:107; 21:67; 22:13.
Commentary:
The particle علی meaning "against" the expression کان الکافر علی ربه ظھیرا would signify that the disbeliever helps and aids those who fight and combat the cause of God—the true religion.
c
6:72; 10:107; 21:67; 22:13.
a
6:72; 10:107; 21:67; 22:13.
2687
Commentary:
The particle علی meaning "against" the expression کان الکافر علی ربه ظھیرا would signify that the disbeliever helps and aids those who fight and combat the cause of God—the true religion.
c
6:72; 10:107; 21:67; 22:13.