شَهِيدًا
Appears 15 times in Quran
Occurrences in Quran
Found 15 verses containing "شَهِيدًا".
وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ ۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمْ ۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ
3:111.
22:79.
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
3:111.
22:79.
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
3:111.
22:79.
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
d
3:111.
e
22:79.
88
اَلْوَسَط (Al-Wasat) 的意思是处于中间地位; 优越和高贵的地位 (اَقْرَبْ)。此词在这里作优越和高贵的意义解, 在3:111中穆斯林也被称为最优越的民族。
89
这里告诉穆斯林, 他们每一代都应保卫和注意下一代。作为最优越的民族, 他们就有责任始终防止降低他们所应有的很高的人生标准, 并留意每一代也都沿着享有穆圣的崇高同伴的荣誉的人们所追随的道路前进。因此穆圣应当是他的直接继承者的监护人, 而他们同时应依次成为自己的接班人的监护人, 如此等等。此话也可含意为, 根据天命, 穆斯林应成为人类的领袖, 并按他们的善行, 接受安拉特别恩惠, 因而其他人们势必得出结论, 穆斯林信奉一门真正的宗教。这样, 他们将为其他人证明伊斯兰教的真理, 就象穆圣对他们说来是这一宗教真理的见证人。
90
阿拉伯人非常热爱天房这麦加的古代礼拜寺。这是从伊布拉欣时代留传给他们的民族禁寺。因此要他们在伊斯兰教一开始就放弃天房而接受有经人朝向即耶路撒冷的圣寺时, 真是对他们的一个严峻的考验{布哈理和جَرِيْر (Jarir)}。之后在麦地那, 把耶路撒冷的圣寺的朝向改为天房, 这证明对犹太教徒和基督教徒都是一个极大的考验。因此, 这种更改证明对 “有经人” 和穆斯林以及对麦加的偶像崇拜者也都是一种考验。
91
从这些话中可以看出, 穆圣已按安拉的指令选定了耶路撒冷的圣寺作为他的朝向; 但由于安拉本来打算把它只作为临时的朝向而以后准备代之以供全人类永远朝向的天房, 因此关于临时性的朝向的命令在 «古兰经» 中是没有的。这表明所有临时性应用的指示不被包括在 «古兰经» 启示内; 只有那些属于永久性的指示才包括在内。«古兰经» 含有一些现在已经废弃的经文的这种见解是绝无事实根据的。
a
3:111.
b
22:79.
150
Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings.
b
3:111.
c
22:79.
160
Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people.
161
Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them.
162
It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded.
163
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters.
وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ ۚ وَٱلَّذِينَ عَقَدَتْ أَيْمَٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا
4:8.
اس آیت کے متعلق مفسرین لکھتے ہیں کہ عَقَدَتْ اَیْمَانُکُمْ میں اشارہ ایسے دوستوں کی طرف ہے جن کو حلیف بنا لیا گیا تھا یعنی قسموں سے اپنے بھائی قرار دیا گیا تھا۔ وہ پہلے وارث ہوتے تھے بعد میں رسول کریم صلی اللہ علیہ وسلم نے ان کو ورثہ سے محروم کر دیا۔ لیکن یہ معنے درست نہیں کیونکہ اس آیت میں تو عَقَدَتْ اَیْمَانُکُمْ والوں کو وارث قرار دیا ہے۔ پس منسوخی کا سوال ہی نہیں۔ اگر مفسرین کی بات مانی جائے تو پھر یہ معنے کرنے ہوں گے کہ اس آیت سے ان کو وارث قرار دیا گیا تھا۔ مگر حدیث نے ان کو غیر وارث قرار دے دیا یعنی حدیث قرآن کی ناسخ ہے اور یہ بات اکثر فقہاء کے نزدیک
4:8.
Mawali is the plural of Maula which among other things means, an heir.
Besides the meaning given in the text the words may mean: "To every one We have appointed heirs to what he leaves, they are the parents, the relations and those, with whom your oaths have ratified contracts. So give them their portion." The words may also be rendered as, "to everything which parents and relations leave We have appointed heirs, etc."
4:8.
Important Words:
موالی (heirs) is derived from ولی and is the plural of مولی which means, lord or chief; master or owner; son of a paternal uncle; or a relation such as a son of a paternal uncle and the like; a freedman whom the emancipator is bound to aid and whose property he inherits if he dies leaving no heir; a slave; emancipator of a slave; a neighbour; an ally; a friend or helper; a follower; a partner; an heir, etc. (Lane & Lisan).
Commentary:
The verse may also be rendered thus: "To every one We have appointed heirs to what he leaves. They are the parents, the relations and those with whom your oaths have ratified a contract. So give them their portion." Again, the verse may also be rendered as: "To everything which parents and relations leave we have appointed heirs, etc."
The words, with whom your oaths have ratified a contract, signify "spouses" embracing both husbands and wives. The pronoun "them" in the clause, so give them their portion, refers to, and stands for, the noun "heirs" in the opening clause.
a
4:8.
1
اس آیت کے متعلق مفسرین لکھتے ہیں کہ عَقَدَتْ اَیْمَانُکُمْ میں اشارہ ایسے دوستوں کی طرف ہے جن کو حلیف بنا لیا گیا تھا یعنی قسموں سے اپنے بھائی قرار دیا گیا تھا۔ وہ پہلے وارث ہوتے تھے بعد میں رسول کریم صلی اللہ علیہ وسلم نے ان کو ورثہ سے محروم کر دیا۔ لیکن یہ معنے درست نہیں کیونکہ اس آیت میں تو عَقَدَتْ اَیْمَانُکُمْ والوں کو وارث قرار دیا ہے۔ پس منسوخی کا سوال ہی نہیں۔ اگر مفسرین کی بات مانی جائے تو پھر یہ معنے کرنے ہوں گے کہ اس آیت سے ان کو وارث قرار دیا گیا تھا۔ مگر حدیث نے ان کو غیر وارث قرار دے دیا یعنی حدیث قرآن کی ناسخ ہے اور یہ بات اکثر فقہاء کے نزدیک
a
4:8.
511
Important Words:
موالی (heirs) is derived from ولی and is the plural of مولی which means, lord or chief; master or owner; son of a paternal uncle; or a relation such as a son of a paternal uncle and the like; a freedman whom the emancipator is bound to aid and whose property he inherits if he dies leaving no heir; a slave; emancipator of a slave; a neighbour; an ally; a friend or helper; a follower; a partner; an heir, etc. (Lane & Lisan).
Commentary:
The verse may also be rendered thus: "To every one We have appointed heirs to what he leaves. They are the parents, the relations and those with whom your oaths have ratified a contract. So give them their portion." Again, the verse may also be rendered as: "To everything which parents and relations leave we have appointed heirs, etc."
The words, with whom your oaths have ratified a contract, signify "spouses" embracing both husbands and wives. The pronoun "them" in the clause, so give them their portion, refers to, and stands for, the noun "heirs" in the opening clause.
c
4:8.
596
Mawali is the plural of Maula which among other things means, an heir.
597
Besides the meaning given in the text the words may mean: "To every one We have appointed heirs to what he leaves, they are the parents, the relations and those, with whom your oaths have ratified contracts. So give them their portion." The words may also be rendered as, "to everything which parents and relations leave We have appointed heirs, etc."
فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدًا
16:90.
16:90.
Every Prophet will bear witness on the Day of Judgment concerning those to whom he was sent as a Messenger. The word "these" includes both believers and disbelievers, the nature of evidence being different in different cases.
16:90.
Commentary:
Every Prophet will bear witness on the Day of Judgement against or concerning those to whom he was sent as a Messenger. The word ھؤلاء(these) includes both believers and disbelievers, the nature of evidence being different in different cases.
b
16:90.
a
16:90.
518
Commentary:
Every Prophet will bear witness on the Day of Judgement against or concerning those to whom he was sent as a Messenger. The word ھؤلاء(these) includes both believers and disbelievers, the nature of evidence being different in different cases.
a
16:90.
607
Every Prophet will bear witness on the Day of Judgment concerning those to whom he was sent as a Messenger. The word "these" includes both believers and disbelievers, the nature of evidence being different in different cases.
وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَٰبَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا
The verse refers to Hypocrites or the internal enemies of Islam and mentions their two prominent traits.
Important Words:
لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).
Commentary:
This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.
It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.
544
Important Words:
لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).
Commentary:
This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.
It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.
632
The verse refers to Hypocrites or the internal enemies of Islam and mentions their two prominent traits.
مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَٰكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
جو لوگ منافق ہوتے ہیں ان کا یہ طریق ہوتا ہے کہ جب کامیابی نصیب ہو تو اسے خداتعالیٰ کی طرف منسوب کرتے ہیں اور کہتے ہیں کہ یہ آسمانی سلسلہ ہے اس نے تو اس طرح ترقی کرنی ہی تھی۔ لیکن جب کوئی تکلیف پہنچے تو کہہ دیتے ہیں کہ رسول سے یا خلیفہ سے غلطی ہو گئی تھی یہ اس کا نتیجہ ہے فرماتا ہے کہ جس نقطہ نگاہ سے تم کامیابی کو اللہ تعالیٰ کی طرف منسوب کرتے ہو۔ اس نقطہ نگاہ سے تو سکھ اور دکھ دونوں اللہ تعالیٰ کی طرف سے ہیں۔ ایک کو خداتعالیٰ کی طرف منسوب کرنا اور دوسری کو رسول کی طرف‘ کیا اس غرض سے نہیں کہ لوگوں کے دلوں میں رسول کی محبت کم ہو اور اس کی وقعت ان کے دلوں سے جاتی رہے۔ مگر ف
God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man.
Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows.
1
جو لوگ منافق ہوتے ہیں ان کا یہ طریق ہوتا ہے کہ جب کامیابی نصیب ہو تو اسے خداتعالیٰ کی طرف منسوب کرتے ہیں اور کہتے ہیں کہ یہ آسمانی سلسلہ ہے اس نے تو اس طرح ترقی کرنی ہی تھی۔ لیکن جب کوئی تکلیف پہنچے تو کہہ دیتے ہیں کہ رسول سے یا خلیفہ سے غلطی ہو گئی تھی یہ اس کا نتیجہ ہے فرماتا ہے کہ جس نقطہ نگاہ سے تم کامیابی کو اللہ تعالیٰ کی طرف منسوب کرتے ہو۔ اس نقطہ نگاہ سے تو سکھ اور دکھ دونوں اللہ تعالیٰ کی طرف سے ہیں۔ ایک کو خداتعالیٰ کی طرف منسوب کرنا اور دوسری کو رسول کی طرف‘ کیا اس غرض سے نہیں کہ لوگوں کے دلوں میں رسول کی محبت کم ہو اور اس کی وقعت ان کے دلوں سے جاتی رہے۔ مگر ف
548
Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows.
637
God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man.
وَإِن مِّنْ أَهْلِ ٱلْكِتَٰبِ إِلَّا لَيُؤْمِنَنَّ بِهِۦ قَبْلَ مَوْتِهِۦ ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا
مفسرین اس آیت کے یہ معنے کرتے ہیں کہ تمام اہل کتاب مسیحؑ کی موت سے پہلے اس پر ایمان لے آئیں گے۔ لیکن یہ معنے درست نہیں کیونکہ یہاں اِنْ مِّنْ اَھْلِ الْکِتَابِ کے الفاظ ہیں جو بتاتے ہیں کہ اہل کتاب میں سے ہر فرد کا ایمان لانا ضروری ہے۔ حالانکہ لاکھوں یہودی ایسے ہیں جو مسیحؑ کے زمانہ سے اب تک فوت ہو چکے ہیں لیکن ان کو مسیحؑ پر ایمان لانا نصیب نہیں ہوا۔ پس ہم نے اس آیت کا ترجمہ یہ کیا ہے کہ اہل کتاب میں سے ہر ایک (یعنی یہودی اور مسیحی) اپنی موت سے پہلے پہلے یہ مانتا رہے گا کہ مسیح صلیب پر مر گئے ہیں۔ یہودی اس لئے کہ وہ مسیحؑ کو لعنتی ثابت کرنا چاہتے ہیں اور عیسائی اس
5:118.
The pronoun "his" in the expression "before his death" stands for the noun "none", meaning every one among the People of the Book before his own death……This meaning is supported by the second reading of Mautihi which is Mautihim (their death) as reported by Ubayy (Jarir, vi. 13). The Jews believe that they killed Jesus on the cross because they seek to prove that he was not a true Prophet. The Christians believe that he had died on the cross, and this is because they have adopted the doctrine of Atonement.
5:118.
Important Words:
The pronoun "it" in the clause, believe in it, stands for the false belief (referred to in the preceding verses) that Jesus met his death on the cross. So the verse signifies that both Jews and Christians will continue to believe in the supposed crucifixion of Jesus till the time of their death, when the veil will be lifted and everything will become clear. They are indeed bound to believe in the alleged death of Jesus on the cross. If the Jews do not do so, his truth becomes established and their whole position becomes indefensible. Similarly, if the Christians do not believe in it, the doctrine of Atonement becomes untenable and the entire fabric of Christianity crashes to pieces. So both these peoples go on sticking to this absurd and unfounded belief in the face of all reason and all established facts of history.
The attempts to make the words لیؤمنن به قبل موته (will believe in it before his death) mean "will believe in him (Jesus) before his (Jesus’) death" is simply ridiculous. The context spurns the idea, as does the second reading of the expression موته (his death) viz. موتھم (their death) reported by Ubayy (Jarir, vi. 13).
a
5:118.
361
“他死以前” 这一用语中的代词 “他的” 代表名词 “没有一个人”, 意指每一个有经的人在他自己死以前……。按乌巴耶 (اُبَیّ, Ubayy) 的说法 (Jarir. vi. 13) 这个意思可由 مَوْتِه (Mautihi) 的第二个版本 مَوْتِهِمْ (Mautihim) (他们的死) 得到证实。犹太人相信他们已在十字架上杀死了伊撒, 因为他们力图证明他不是真正的先知。基督教徒相信他已死在十字架上, 因为他们接受了伊撒(耶稣)替世人赎罪而受难及死的这一教义。
5
مفسرین اس آیت کے یہ معنے کرتے ہیں کہ تمام اہل کتاب مسیحؑ کی موت سے پہلے اس پر ایمان لے آئیں گے۔ لیکن یہ معنے درست نہیں کیونکہ یہاں اِنْ مِّنْ اَھْلِ الْکِتَابِ کے الفاظ ہیں جو بتاتے ہیں کہ اہل کتاب میں سے ہر فرد کا ایمان لانا ضروری ہے۔ حالانکہ لاکھوں یہودی ایسے ہیں جو مسیحؑ کے زمانہ سے اب تک فوت ہو چکے ہیں لیکن ان کو مسیحؑ پر ایمان لانا نصیب نہیں ہوا۔ پس ہم نے اس آیت کا ترجمہ یہ کیا ہے کہ اہل کتاب میں سے ہر ایک (یعنی یہودی اور مسیحی) اپنی موت سے پہلے پہلے یہ مانتا رہے گا کہ مسیح صلیب پر مر گئے ہیں۔ یہودی اس لئے کہ وہ مسیحؑ کو لعنتی ثابت کرنا چاہتے ہیں اور عیسائی اس
b
5:118.
623
Important Words:
The pronoun "it" in the clause, believe in it, stands for the false belief (referred to in the preceding verses) that Jesus met his death on the cross. So the verse signifies that both Jews and Christians will continue to believe in the supposed crucifixion of Jesus till the time of their death, when the veil will be lifted and everything will become clear. They are indeed bound to believe in the alleged death of Jesus on the cross. If the Jews do not do so, his truth becomes established and their whole position becomes indefensible. Similarly, if the Christians do not believe in it, the doctrine of Atonement becomes untenable and the entire fabric of Christianity crashes to pieces. So both these peoples go on sticking to this absurd and unfounded belief in the face of all reason and all established facts of history.
The attempts to make the words لیؤمنن به قبل موته (will believe in it before his death) mean "will believe in him (Jesus) before his (Jesus’) death" is simply ridiculous. The context spurns the idea, as does the second reading of the expression موته (his death) viz. موتھم (their death) reported by Ubayy (Jarir, vi. 13).
b
5:118.
701
The pronoun "his" in the expression "before his death" stands for the noun "none", meaning every one among the People of the Book before his own death……This meaning is supported by the second reading of Mautihi which is Mautihim (their death) as reported by Ubayy (Jarir, vi. 13). The Jews believe that they killed Jesus on the cross because they seek to prove that he was not a true Prophet. The Christians believe that he had died on the cross, and this is because they have adopted the doctrine of Atonement.
لَّٰكِنِ ٱللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُۥ بِعِلْمِهِۦ ۖ وَٱلْمَلَٰٓئِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
3:19; 11:15.
3:19; 11:15.
God has placed in the Qur’an vast treasures of eternal truth and spiritual knowledge that bear witness to its being the Word of God. The manifold qualities of the Qur’an furnish irrefutable evidence of its Divine origin for those who ponder over it.
3:19; 11:15.
Commentary:
God has placed in the Quran such vast treasures of eternal truth and spiritual knowledge as bear witness to its being the Word of God. The manifold qualities of the Quran for such as ponder over it furnish an irrefutable evidence of its Divine origin.
The angels testify to the truth of the Quran by appearing in dreams and visions to righteous men, telling them that the Quran is the Word of God. They also bear witness by suggesting suitable ideas to the minds of men, leading them to the acceptance of Islam. See also 3:19.
b
3:19; 11:15.
b
3:19; 11:15.
630
Commentary:
God has placed in the Quran such vast treasures of eternal truth and spiritual knowledge as bear witness to its being the Word of God. The manifold qualities of the Quran for such as ponder over it furnish an irrefutable evidence of its Divine origin.
The angels testify to the truth of the Quran by appearing in dreams and visions to righteous men, telling them that the Quran is the Word of God. They also bear witness by suggesting suitable ideas to the minds of men, leading them to the acceptance of Islam. See also 3:19.
b
3:19; 11:15.
710
God has placed in the Qur’an vast treasures of eternal truth and spiritual knowledge that bear witness to its being the Word of God. The manifold qualities of the Qur’an furnish irrefutable evidence of its Divine origin for those who ponder over it.
مَا قُلْتُ لَهُمْ إِلَّا مَآ أَمَرْتَنِى بِهِۦٓ أَنِ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِى كُنتَ أَنتَ ٱلرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
5:73; 19:37.
3:57.
伊撒教导人们只崇拜一个安拉。(«马太» 4:10 和 «路加» 4:8)
在伊撒活着的时候, 他仔细地监督着他的追随者, 注意他们不偏离正道, 但他不知道在他死后他们如何作为以及他们信奉什么虚假的教义。如今, 由于他的追随者入了歧途, 可以确定地说, 这是伊撒死后发生的事, 因为, 正像这节经文指出的那样, 在伊撒死后他才被作为崇拜对象来崇拜的。同样地, 这节经文谈及伊撒全然不知他的追随者在他离开了他们之后会把他和他的母亲作为两个神来看待。这证明伊撒不再会回到这个世界上来。因为, 假如他会回来而且亲眼看到他的追随者已腐败并且把他神化, 他不能以不知道他们已把他神化为借口。如果他是这样的话, 他以不知道为借口的回答等于是一个十足的谎话。这节经文因此确实证明, 伊撒是死了, 他再也不回到这个世界上来了。此外, 根据他的一句众所周知的话, 穆圣在复活日将说伊撒在看见他的一些追随者被带入火狱时, 在这里所说的同样的话。这就进一步证实伊撒像穆圣那样已经死了。
3:57.
5:73; 19:37.
Jesus taught the worship of one God alone (Matt. 4:10 & Luke, 4: 8).
As long as Jesus was alive, he kept a careful watch over his followers and saw to it that they did not deviate from the right path, but he did not know how they behaved and what false doctrines they held after his death. Now, as his followers have gone astray, it conclusively follows that Jesus is dead, for, as the verse points out, it was after his death that he was to be worshipped as God. Similarly, the fact that this verse speaks of Jesus as expressing ignorance that his followers took him and his mother for two gods after he had left them, proves that he is not to come back to this world. For, if he were to come back and see with his own eyes that his followers had become corrupt and had deified him he could not plead ignorance of his deification by them. If he would do so, his answer pleading his ignorance would amount to a veritable lie. The verse thus positively proves that Jesus is dead and that he will never come back to this world. Moreover, according to a well-known saying of his, the Holy Prop
See {424}.
5:73; 19:37.
3:56; 19:16.
Important Words:
توفیتنی (Thou didst cause me to die). See 2:235 & 3:56.
Commentary:
For the corroboration of the first sentence of this verse, i.e. the teaching of Jesus about the worship of God alone, see Matt. 4:10 & Luke 4: 8.
The latter portion of the verse conclusively proves two things: (1) that Jesus is dead and not alive, as supposed by most of present-day Muslims: (2) that he is not to return to this earth a second time in his own person. The inference is beyond any shadow of doubt. From the verse it is clear that no interval intervened between Jesus’ life on this earth and his death. As long as he was alive, he kept a careful watch over his follow-ers and saw to it that they did not deviate from the right path, but he did not know what occurred to them after his death. This shows: (1) that it was by death and not by his supposed ascension to heaven that Jesus became separated from his people, and (2) that it was only after his death that his people deified him. Now, as his followers have already gone astray, it definitely follows that Jesus is dead, for, as the verse points out, it was after his death that he began to be worshipped as God.
Similarly, the fact that this verse speaks of Jesus as expressing ignorance of his followers having taken him and his mother for gods after he had left them, proves that he is not to come back to this earth. For, if he were to come back to this earth and see with his own eyes the corruption of his followers, he could not express ignorance of his deification by his people. In that case, the answer of Jesus pleading his ignorance would amount to a veritable lie. Thus, the verse definitely and clearly proves that Jesus is dead and that he will never come back to this world. For a detailed discussion of the question of the death of Jesus and his non-ascension to heaven with his physical body, see 3:56 & 4:159.
b
5:73; 19:37.
c
3:57.
407
伊撒教导人们只崇拜一个安拉。(«马太» 4:10 和 «路加» 4:8)
408
在伊撒活着的时候, 他仔细地监督着他的追随者, 注意他们不偏离正道, 但他不知道在他死后他们如何作为以及他们信奉什么虚假的教义。如今, 由于他的追随者入了歧途, 可以确定地说, 这是伊撒死后发生的事, 因为, 正像这节经文指出的那样, 在伊撒死后他才被作为崇拜对象来崇拜的。同样地, 这节经文谈及伊撒全然不知他的追随者在他离开了他们之后会把他和他的母亲作为两个神来看待。这证明伊撒不再会回到这个世界上来。因为, 假如他会回来而且亲眼看到他的追随者已腐败并且把他神化, 他不能以不知道他们已把他神化为借口。如果他是这样的话, 他以不知道为借口的回答等于是一个十足的谎话。这节经文因此确实证明, 伊撒是死了, 他再也不回到这个世界上来了。此外, 根据他的一句众所周知的话, 穆圣在复活日将说伊撒在看见他的一些追随者被带入火狱时, 在这里所说的同样的话。这就进一步证实伊撒像穆圣那样已经死了。
a
5:73; 19:37.
b
3:56; 19:16.
745
Important Words:
توفیتنی (Thou didst cause me to die). See 2:235 & 3:56.
Commentary:
For the corroboration of the first sentence of this verse, i.e. the teaching of Jesus about the worship of God alone, see Matt. 4:10 & Luke 4: 8.
The latter portion of the verse conclusively proves two things: (1) that Jesus is dead and not alive, as supposed by most of present-day Muslims: (2) that he is not to return to this earth a second time in his own person. The inference is beyond any shadow of doubt. From the verse it is clear that no interval intervened between Jesus’ life on this earth and his death. As long as he was alive, he kept a careful watch over his follow-ers and saw to it that they did not deviate from the right path, but he did not know what occurred to them after his death. This shows: (1) that it was by death and not by his supposed ascension to heaven that Jesus became separated from his people, and (2) that it was only after his death that his people deified him. Now, as his followers have already gone astray, it definitely follows that Jesus is dead, for, as the verse points out, it was after his death that he began to be worshipped as God.
Similarly, the fact that this verse speaks of Jesus as expressing ignorance of his followers having taken him and his mother for gods after he had left them, proves that he is not to come back to this earth. For, if he were to come back to this earth and see with his own eyes the corruption of his followers, he could not express ignorance of his deification by his people. In that case, the answer of Jesus pleading his ignorance would amount to a veritable lie. Thus, the verse definitely and clearly proves that Jesus is dead and that he will never come back to this world. For a detailed discussion of the question of the death of Jesus and his non-ascension to heaven with his physical body, see 3:56 & 4:159.
a
3:57.
b
5:73; 19:37.
813
Jesus taught the worship of one God alone (Matt. 4:10 & Luke, 4: 8).
814
As long as Jesus was alive, he kept a careful watch over his followers and saw to it that they did not deviate from the right path, but he did not know how they behaved and what false doctrines they held after his death. Now, as his followers have gone astray, it conclusively follows that Jesus is dead, for, as the verse points out, it was after his death that he was to be worshipped as God. Similarly, the fact that this verse speaks of Jesus as expressing ignorance that his followers took him and his mother for two gods after he had left them, proves that he is not to come back to this world. For, if he were to come back and see with his own eyes that his followers had become corrupt and had deified him he could not plead ignorance of his deification by them. If he would do so, his answer pleading his ignorance would amount to a veritable lie. The verse thus positively proves that Jesus is dead and that he will never come back to this world. Moreover, according to a well-known saying of his, the Holy Prop
815
See {424}.
وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا۟ وَلَا هُمْ يُسْتَعْتَبُونَ
30:58; 41:25.
4:42; 16:90.
The verse says that Messengers were sent to all peoples and nations of the world. This is a claim which has been put forth by the Qur’an alone of all the revealed Scriptures. The truth of this claim, revealed to the world about fourteen hundred years ago by the Qur’an, has now begun to dawn upon mankind.
4:42; 16:90.
30:58; 41:25.
Commentary:
After mentioning the ingratitude and iniquities of disbelievers in the preceding verses, the present verse again reverts to the subject of the life after death. This is done to warn disbelievers that not only will they be punished in this life for their disbelief and misdeeds, but will also receive a heavier punishment in the life to come. The fact that all the peoples who ever lived on this earth will be present to see their humiliation on the Day of Judgement will intensify their shame and agony. All the Prophets will also be there to bear witness against them. See also 4:42-43.
The verse constitutes yet one more testimony to the truth of the Quran. It says that Messengers were sent to all peoples and nations of the world. This is a claim in which the Quran stands alone among all the revealed Scriptures. The truth of this claim has now begun to dawn upon mankind. It was revealed to the world about fourteen hundred years ago by the Quran.
The expression لایوذن (shall not be permitted) does not mean, as wrongly understood by some commentators, that disbelievers shall not be permitted to speak to God, because in several verses of the Quran we are told that on the Day of Judgement disbelievers will confess their guilt and in its extenuation will proffer various kinds of excuses before God. The expression either means that disbelievers shall not be permitted to enter Heaven or that permission shall not be granted to anyone to intercede with God on their behalf. The latter meaning is supported by vv. 2:256; 10:4; 20:110; 34:24; 53:27; wherein it is stated that intercession is only possible after Divine permission. V 77:37 contains another interpretation of the words لایوذن viz. that disbelievers shall not be allowed to make excuses.
The words, We shall raise up a witness, may also mean that the Prophets will bear witness against the disbelievers by their personal example. The Prophets would, as it were, say to disbelievers that when they (the Prophets) could spiritually rise so high by acting upon Divine teaching why could not they (the disbelievers)? The verse thus implies that every Prophet by his personal example serves as a living example of the great moral and spiritual reformation which his teaching is capable of effecting. This is why no religious teaching has ever been revealed except through a Prophet.
a
4:42; 16:90.
b
30:58; 41:25.
684
此节经文说: 向世界上所有民族和国家派遣使者。在一切启示的经文中, 这是唯独由 «古兰经» 提出的主张。«古兰经» 在一千四百年前向世上降示这个主张的真理, 人类现在才开始渐渐领悟。
a
4:42; 16:90.
b
30:58; 41:25.
1885
Commentary:
After mentioning the ingratitude and iniquities of disbelievers in the preceding verses, the present verse again reverts to the subject of the life after death. This is done to warn disbelievers that not only will they be punished in this life for their disbelief and misdeeds, but will also receive a heavier punishment in the life to come. The fact that all the peoples who ever lived on this earth will be present to see their humiliation on the Day of Judgement will intensify their shame and agony. All the Prophets will also be there to bear witness against them. See also 4:42-43.
The verse constitutes yet one more testimony to the truth of the Quran. It says that Messengers were sent to all peoples and nations of the world. This is a claim in which the Quran stands alone among all the revealed Scriptures. The truth of this claim has now begun to dawn upon mankind. It was revealed to the world about fourteen hundred years ago by the Quran.
The expression لایوذن (shall not be permitted) does not mean, as wrongly understood by some commentators, that disbelievers shall not be permitted to speak to God, because in several verses of the Quran we are told that on the Day of Judgement disbelievers will confess their guilt and in its extenuation will proffer various kinds of excuses before God. The expression either means that disbelievers shall not be permitted to enter Heaven or that permission shall not be granted to anyone to intercede with God on their behalf. The latter meaning is supported by vv. 2:256; 10:4; 20:110; 34:24; 53:27; wherein it is stated that intercession is only possible after Divine permission. V 77:37 contains another interpretation of the words لایوذن viz. that disbelievers shall not be allowed to make excuses.
The words, We shall raise up a witness, may also mean that the Prophets will bear witness against the disbelievers by their personal example. The Prophets would, as it were, say to disbelievers that when they (the Prophets) could spiritually rise so high by acting upon Divine teaching why could not they (the disbelievers)? The verse thus implies that every Prophet by his personal example serves as a living example of the great moral and spiritual reformation which his teaching is capable of effecting. This is why no religious teaching has ever been revealed except through a Prophet.
a
30:58; 41:25.
b
4:42; 16:90.
1568
The verse says that Messengers were sent to all peoples and nations of the world. This is a claim which has been put forth by the Qur’an alone of all the revealed Scriptures. The truth of this claim, revealed to the world about fourteen hundred years ago by the Qur’an, has now begun to dawn upon mankind.
وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰٓؤُلَآءِ ۚ وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَٰبَ تِبْيَٰنًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
10:38; 12:112.
4:42; 16:85.
4:42; 16:85.
10:38; 12:112.
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
4:42; 16:85.
b
10:38; 12:112.
c
4:42; 16:85.
d
10:38; 12:112.
1890
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
10:38; 12:112.
f
4:42; 16:85.
وَجَٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ ۚ هُوَ ٱجْتَبَىٰكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَٰهِيمَ ۚ هُوَ سَمَّىٰكُمُ ٱلْمُسْلِمِينَ مِن قَبْلُ وَفِى هَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ ۚ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱعْتَصِمُوا۟ بِٱللَّهِ هُوَ مَوْلَىٰكُمْ ۖ فَنِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ
9:41.
2:136; 16:124.
2:144; 16:90.
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
9:41.
2:136; 16:124.
2:144; 16:90.
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
9:41.
2:136; 16:124.
2:144; 16:90.
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
878
جِهَاد (Jihad, 圣战) 两种: 1.反对人们邪恶欲望和奢求的圣战; 2.反对真理的敌人的圣战, 包括为自卫而战。前一种圣战可称之为安拉而圣战; 后一种圣战可称之为在安拉道上的圣战。神圣的先知已经把前一种圣战定名为较大的圣战, 而后一种则定名为较小的圣战。
1
ضمیر کی بجائے ترجمہ میں ظاہر اسم استعمال کیا گیا ہے۔
a
9:41.
b
2:136; 16:124.
c
2:144; 16:90.
2507
Important Words:
جاھدوا (strive) is derived from جھد. They say جھد فی الامر i.e. he did his utmost, took extraordinary pains, he employed himself vigorously in prosecuting the affair. جھد دابته means, he fatigued the beast or burdened the beast beyond its power. جاھد means, he exerted his utmost power in contending with an object of his disapprobation. جاھد العدو means, he fought with the enemy imposing upon himself distress or exerting his utmost power or ability to repel him. جھاد orمجاھدة are infinitives from جاھد (Lane & Aqrab).
Commentary:
The word جھاد has been used in two senses in the Quran with a slight change, viz. جھاد فی سبیل اللّٰه i.e. striving hard in the cause of Allah, used in several verses of the Quran and جھاد فی اللّٰه, literally meaning striving hard in Allah, as used in the present verse and in 29:70. As it appears from the latter two verses جھاد فی اللّٰه signifies striving hard to win the pleasure and nearness of God while جھاد فی سبیل اللّٰه signifies the waging of war against the enemies of truth. Thus جھاد فی اللّٰه seems to possess a higher spiritual significance than جھاد فی سبیل اللّٰه.
Jihad is of three kinds: (a) jihad against one’s baser self, i.e. against one’s evil desires and propensities or jihad against Satan and (b) jihad against the enemies of truth which includes fighting in self-defence. These two kinds of jihad may be termed as جھاد فی اللّٰه and the third kind of jihad may be called جھاد فی سبیل اللّٰه. The Holy Prophet has termed the first two kinds of jihad as جھاد اکبر (the greater jihad) and the third kind of jihad as جھاد اصغر (the smaller jihad). Once when he was returning from fighting he is reported to have said: رجعتم من الجھاد الاصغر الی الجھاد الاکبر i.e. you have returned from the smaller jihad (fighting against the enemies of Islam) to the greater jihad (waging war against one’s baser self) (Khatib). According to Imam Raghib, the words جاھدوا فی اللّٰه حق جھادہ include all the three forms of jihad. The words جاھدوا فی اللّٰه may also include the propagation of Islam, as the words, "and He has laid no hardship upon you in religion," indicate. See also 2:219.
The words, "He has chosen you and has laid no hardship upon you in religion," show that while on the one hand it has been laid down as a sacred duty upon Muslims to preach their religion, on the other they signify that Islam is a simple, practical and practicable religion and there is nothing in its commandments which it is not easily possible for man to carry out. To this practicality and practicability of the Islamic ordinances pointed references have also been made in vv. 2:287 & 54:18. The words also show that the Law or Shari‘ah has not been revealed to impose a burden upon man as the Christians say but, on the contrary, to lighten his burdens and to break the chains and fetters with which he has shackled himself and to uplift him morally and spiritually.
The words, "He named you Muslims before," refer to the following prophecy of the Bible:
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name which the mouth of the Lord shall name… And ye shall leave your name for a curse unto my chosen, and the Lord God shall slay thee; and He shall call His servants by another name (Isaiah 62:2 & 65:15).
The allusion in the words "And in this Book" is to Abraham’s prayer quoted in the Quran, viz. "Our Lord make us Muslims (submissive) to Thee and make our offspring a people submissive to Thee" (2:129). It is very significant that though in its essence the religion of all the Prophets of God was Islam, it was reserved for the religion of the Holy Prophet Muhammad to receive this proper name from God. As the religions preached and practised by the former prophets were only an undeveloped and imperfect form of Islam they did not receive a proper name and were known after their own names.
But as Islam, the eternal faith, received its fullest development and completest consummation at the hands of the Holy Prophet, his religion was given this proper name. This is one of the many superiorities which the Holy Prophetpossesses over other Prophets of God.
The words "He named you Muslims" possess another significance. The word 'Muslim' being from the root 'Islam' which means 'peace'; a true Muslim is one who is at peace with God and man and is also at peace with himself. The Holy Prophet has given an apt definition of a Muslim in the following well-known hadith
المسلم من سلم المسلمون من یدہ و لسانه
i.e. a true Muslim is one from whose hands and tongue other Muslims are safe (Bukhari). It is indeed strange that a religion, whose very name means 'peace' and whose followers are enjoined to preach and practise peace, should have been stigmatized by hostile and ignorant critics as having brought fire and sword into the world, and should have been maligned as being indebted for its expansion and propagation to the swords and spears of its votaries! Nothing could be farther from truth.
c
9:41.
d
2:136; 16:124.
e
2:144; 16:90.
1976
Jihad is of two kinds: (a) Jihad against one’s evil desires and propensities; and (b) Jihad against the enemies of truth which includes fighting in self-defence. The first kind of Jihad may be termed 'Jihad in Allah' and the latter kind of Jihad, 'Jihad in the way of Allah.' The Holy Prophet has termed the first kind of Jihad as the greater Jihad and the latter kind of Jihad as the smaller Jihad.
1977
The words, 'He has named you Muslims both before, and in this Book,' refer to Isaiah’s prophecy: 'And thou shalt be called by a new name which the mouth of the Lord shall name… (Isa. 62:2 & 65: 15).
1977A
The allusion in the words 'and in this Book' is to Abraham’s prayer quoted in the Qur’an, viz. 'Our Lord make us "Muslims" to Thee and make our offspring a people submissive to Thee' (2:129).
وَنَزَعْنَا مِن كُلِّ أُمَّةٍ شَهِيدًا فَقُلْنَا هَاتُوا۟ بُرْهَٰنَكُمْ فَعَلِمُوٓا۟ أَنَّ ٱلْحَقَّ لِلَّهِ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
4:42; 16:85.
4:42; 16:85.
4:42; 16:85.
c
4:42; 16:85.
a
4:42; 16:85.
c
4:42; 16:85.
قُلْ كَفَىٰ بِٱللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيدًا ۖ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ ءَامَنُوا۟ بِٱلْبَٰطِلِ وَكَفَرُوا۟ بِٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
a
4:167; 6:20; 13:44; 48:29.
2977
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
لَّا جُنَاحَ عَلَيْهِنَّ فِىٓ ءَابَآئِهِنَّ وَلَآ أَبْنَآئِهِنَّ وَلَآ إِخْوَٰنِهِنَّ وَلَآ أَبْنَآءِ إِخْوَٰنِهِنَّ وَلَآ أَبْنَآءِ أَخَوَٰتِهِنَّ وَلَا نِسَآئِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَٰنُهُنَّ ۗ وَٱتَّقِينَ ٱللَّهَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا
یہاں بیٹوں کا لفظ ہے حالانکہ رسول کریم صلی اللہ علیہ وسلم کی کسی بیوی کے ہاں کوئی جوان بیٹا نہیں تھا۔ اس کا جواب یہ ہے کہ بعض دفعہ حکم عام دیا جاتا ہے لیکن اس میں استثنا بھی ہوتے ہیں۔ جیسے قرآن کریم میں ہی اللہ تعالیٰ فرماتا ہے کہ لَا تَقُلْ لَّھُمَا اُفٍّ (بنی اسرائیل: ۲۴) یعنی اگر تم میں سے کسی کے ماں باپ بوڑھے ہو جائیں تو انہیں اُف بھی نہ کہو۔ حالانکہ مسلمانوں میں لاکھوں آدمی ایسے نظر آتے ہیں جن کی اولاد کوئی نہیں تو لَا تَقُلْ لَّھُمَا اُفٍّ کا مخاطب کون ہوا۔ کیا ایسی صورت میں ہم اس حکم کو بے فائدہ کہیں گے؟ بات اصل میں یہ ہے کہ ہر حکم میں استثناء ہوتا ہے۔
Commentary:
This verse lays down exceptions to the commandment given in verse 54 above. Women can go before these relations inside the house without observing "Purdah" or can converse freely with them.
1
یہاں بیٹوں کا لفظ ہے حالانکہ رسول کریم صلی اللہ علیہ وسلم کی کسی بیوی کے ہاں کوئی جوان بیٹا نہیں تھا۔ اس کا جواب یہ ہے کہ بعض دفعہ حکم عام دیا جاتا ہے لیکن اس میں استثنا بھی ہوتے ہیں۔ جیسے قرآن کریم میں ہی اللہ تعالیٰ فرماتا ہے کہ لَا تَقُلْ لَّھُمَا اُفٍّ (بنی اسرائیل: ۲۴) یعنی اگر تم میں سے کسی کے ماں باپ بوڑھے ہو جائیں تو انہیں اُف بھی نہ کہو۔ حالانکہ مسلمانوں میں لاکھوں آدمی ایسے نظر آتے ہیں جن کی اولاد کوئی نہیں تو لَا تَقُلْ لَّھُمَا اُفٍّ کا مخاطب کون ہوا۔ کیا ایسی صورت میں ہم اس حکم کو بے فائدہ کہیں گے؟ بات اصل میں یہ ہے کہ ہر حکم میں استثناء ہوتا ہے۔
3115
Commentary:
This verse lays down exceptions to the commandment given in verse 54 above. Women can go before these relations inside the house without observing "Purdah" or can converse freely with them.
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
61:10.
4:167; 13:44; 29:53.
The verse makes a very bold prophecy that Islam would eventually triumph over all other religions.
61:10.
4:167; 6:20; 13:44; 29:53.
Commentary:
In the preceding verse reference was made to the vision of the Holy Prophet which had brought about the Treaty of Hudaibiyyah which in turn led to the very rapid expansion of Islam in Arabia and to its consolidation, and ultimately to the Fall of Mecca and the submission of the whole of Arabia to the Holy Prophet. The present verse makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions. The signs of the fulfilment of this prophecy are already in evidence.
a
61:10.
b
4:167; 13:44; 29:53.
a
61:10.
b
4:167; 6:20; 13:44; 29:53.
3838
Commentary:
In the preceding verse reference was made to the vision of the Holy Prophet which had brought about the Treaty of Hudaibiyyah which in turn led to the very rapid expansion of Islam in Arabia and to its consolidation, and ultimately to the Fall of Mecca and the submission of the whole of Arabia to the Holy Prophet. The present verse makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions. The signs of the fulfilment of this prophecy are already in evidence.
a
61:10.
b
4:167; 13:44; 29:53.
2784
The verse makes a very bold prophecy that Islam would eventually triumph over all other religions.