وَءَامِنُوا۟
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَءَامِنُوا۟".
وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا وَإِيَّٰىَ فَٱتَّقُونِ
وَ لَا تَشْتَرُوْا بِاٰیٰـتِیْ ثَمَنًا قَلِیْـلًا سے یہ مرادنہیں کہ تھوڑے پیسے نہ لو۔ بلکہ مراد یہ ہے کہ میرے باتیں جو دین ہیں‘ ان کے بدلے میں دنیا نہ لو‘ کیونکہ دنیا دین کے مقابلہ میں بالکل حقیر چیز ہے۔
2:90, 98, 102; 3:4, 82; 4:48; 5:49.
7:102; 10:75.
2:80, 175; 3:200; 5:45; 9:9; 16:96.
Musaddiq is derived from Saddaqa which means, he held or declared him or it to be true (Lane). When the word is used in the sense of "holding a thing to be true," it is either followed by no preposition or by the preposition ba’. But when it is used in the sense of "fulfilling" as in the present verse, it is followed by the preposition lam (2:92 & 35:32). So here it means "fulfilling" and not "confirming" or "declaring to be true." The Qur’an fulfils the prophecies that were contained in the previous Scriptures regarding the advent of a Law-giving Prophet and a universal Scripture. Wherever the Qur’an speaks of itself as being Musaddiq of the previous Scriptures, it does not confirm their teachings but claims to have come in fulfilment of their prophecies. Nevertheless, it accepts the Divine origin of all the revealed Books before it. But it does not look upon all their present teachings to be true in their totality; for parts of them have been tampered with and
2:90, 98, 102; 3:4, 82; 4:48; 5:49.
7:102; 10:75.
2:80, 175; 3:200; 5:45; 9:9; 16:96.
Important Words:
مصدقا (fulfilling) is derived from صدق meaning, he told the truth or he was true. صدقه (saddaqahu) means, he held or declared him or it to be true. صدق زید خالدا means, Zaid said or held that what Khalid had said was true (Aqrab & Lane). The word تصدیق when used about previous Prophets or previous Scriptures can possibly signify three things: (1) that the claim of the previous Prophets and the previous Books about their divine mission or Divine origin is true; (2) that the teachings which they gave were true; and (3) that the prophecies which they made about the coming of some future Prophet or future revelation, etc., were true. Now the Quran and the Holy Prophet were مصدق of the previous Books and the previous Prophets in all these three senses: (1) Islam declares that all previous Prophets and all previous Books that claimed divine mission or Divine origin and were believed in as such by a large number of people, were indeed from God (2:5; 2:286); (2) it admits that the teachings of the previous Prophets and the previous Books were true, not necessarily in the form in which they existed at the time of its advent but in the form in which they were originally given (98:4); (3) it claims that the prophecies made by previous Books and the previous Prophets about the coming of a Prophet and the coming of a Book of divine law were true and have been fulfilled in the Quran and the Holy Prophet of Islam. In the verse under comment the word مصدق is used in the last-mentioned sense, i.e. fulfilling the prophecies of the previous Scriptures.
Moreover, the word مصدق is here followed by the preposition لام and not با and there is a difference between simple مصدقand مصدق به and مصدق له. When the word is used in the sense of holding a thing to be true, it is either followed by no preposition or is followed by the preposition با. When, however, the Quran uses the word in the sense of fulfilling, it is followed by the preposition لام. Even in common parlance we say جئت تصدیقا لقول فلان i.e. I have come in accordance with, or to fulfil, the word of such a person.
The use of the word مصدق له in the Quran practically bears out this distinction. For instance, in 2:92 the Quran says: And when it is said to them, 'Believe in what Allah has sent down,' they say, 'We believe in what has been sent down to us'; and they disbelieve in what has been sent down after that, yet it is the truth, fulfilling that which is with them. This verse makes it absolutely clear what the word مصدق means when followed by the preposition لام. It undoubtedly means "fulfilling" and not "confirming" or "declaring to be true". The expression in the verse quoted above has been used as a proof of the truth of the Quran and this clearly proves that this expression (i.e. مصدق له) conveys the sense of "fulfilling", not that of "confirming"; for if a book declares the Bible to be true, that is no proof of the book being itself a revealed word of God; even an impostor can declare the previous Scriptures to be true. It is only the fulfilling of the prophecies contained in the Bible that can serve as an evidence of the truth of the Quran. Thus it is clear that when the Quran speaks of its being مصدق (used with the preposition لام) of the Christian and the Jewish scriptures, it uses the word in the sense of "fulfilling" and not in the sense of "declaring to be true".
Again in 35:32 we find the same expression definitely used in the sense of 'fulfilling'. The verse runs thus: And the Book which We have revealed to thee is the truth itself, fulfilling (مصدقا) that which is before it, i.e. fulfilling the Scriptures that have gone before it. Now in this verse مصدق cannot mean 'declaring to be true'; for in that case we shall have to admit that the Quran declares all the teachings contained in previous Scriptures to be true, whereas many of these Scriptures are contradictory of one another and all of them contain at least some teachings that are opposed to the teachings of the Quran. So if the expression مصدقا له means "declaring to be true", it would signify that the Quran declares not only all the mutually contradictory Scriptures to be true, but also such teachings as are opposed to its own teaching. From this it is clear that the expression مصد قاله can only signify that the Quran fulfils the prophecies that were contained in the previous Scriptures regarding the advent of a Law-giving Prophet and a universal Dispensation.
لا تشتروا (barter not). For the meaning of the word اشتری see note under 2:17.
Commentary:
The verse under comment is a fitting complement of what has been said in the previous verse. God, the Almighty, calls upon the Israelites to accept the Holy Prophet of Islam in whom the prophecies contained in their Scriptures have been fulfilled. In fact, all the previous Scriptures had prophesied about the advent of a great Prophet. The Quran itself refers to this fact where it says: And remember the time when Allah took a covenant from the people through the Prophets, saying, 'Whatever I give you of the Book and Wisdom, and then there comes to you a Messenger fulfilling what is with you, you shall believe in him, and help him'. And He said, 'Do you agree and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree;' He said, 'Then bear witness, and I am with you among the witnesses' (3:82). In this verse we have been told that every previous Prophet informed his people of the advent of a great Prophet and enjoined them to accept him when he made his appearance. As, before Islam, different Prophets were sent to different peoples, and it was only with the advent of Islam that there was to come a Prophet for all mankind, it was necessary that a covenant should have been taken from all the different peoples binding them to accept the World-Prophet when he appeared.
The advent of such a Prophet who was to gather together all nations was announced in Isaiah 42:1-4 in the following words:
"Behold my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my spirit upon him; he shall bring forth judgement to the nations. He shall not cry nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgement in truth. He shall not fail nor be discouraged, till he have set judgement in the earth; and the isles shall wait for his law. Thus saith God the Lord, He that created the heavens, and stretched them forth" (Revised Version). Again, in Isaiah 55:4 we read: "Behold, I have given him for witness to the peoples, a leader and commander to the peoples" (Revised Version). Compare this with the Quran where God addresses the Holy Prophet, saying: And how will it fare with them when We shall bring a witness from every people, and shall bring thee as a witness against these (4:42). The above quoted prophecy mentioned in Isaiah cannot be supposed to refer to Jesus, for he did not claim to have been sent to all peoples. Says Jesus, "I am not sent but to the lost sheep of the house of Israel" (Matt. 15: 24).
In Isaiah 60:5-7, we read:
"Then thou shalt see and be lightened, and thine heart shall tremble and be enlarged, because the abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; they all shalt come from Sheba: They shall bring gold and frankincense, and shall proclaim the praises of the Lord. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on My altar, and I will glorify the house of My glory" (Revised Version). On this point the Quran says regarding Pilgrimage to Mecca: And proclaim unto mankind the Pilgrimage; they shall come to thee on foot, and on every lean camel emaciated on account of coming through every deep and distant track(22:28).
Now is there any House, except the one at Mecca, to which people repair riding on camels and where they offer sacrifices?
Add to the above prophecies those already given under the previous verse e.g. the prophecy relating to the coming of a Prophet from among the "brethren" of the Israelites, etc., and the reader will at once realize that the Bible did contain prophecies about the advent of a great Prophet who was to gather together all nations, and that these prophecies have been fulfilled in the person of the Holy Prophet of Islam.
The words, and be not the first to disbelieve therein, occurring in the verse under comment call upon the Israelites to ponder over the claim of the Holy Prophet and not to be hasty in rejecting it. They have been cautioned against being hasty in rejecting the truth, for once a man rejects the truth without giving it calm and dispassionate consideration, it becomes very difficult for him to accept it afterwards. He becomes prejudiced against it. It is to this fact that the Quran refers when it says: And We shall confound their hearts and their eyes, as they believed not therein at the first time and We shall leave them in their transgression to wander in distraction (6:111).
These words also hint at the fact that the People of the Book, being in possession of divine prophecies bearing on the advent of a great Prophet from among the descendants of Ishmael, are better fitted than others to judge of the truth of the Holy Prophet of Islam and should therefore be the first to accept him; at least they should not go to the other extreme and be the first to reject him.
The words, and barter not My Signs for a paltry price, are explained in the Quran in 4:78: Say, The benefit of this world is little. Interpreted in this light the verse would mean "Do not forsake the truth for worldly gains," for worldly gains, however big, are but a small and passing thing when compared with the gains of the Hereafter. These words may also be interpreted to signify that people who reject the truth may secure only temporary gains, but eventually, even in this life, the tide very often turns, bringing the righteous ones in ascendance.
The concluding words, and take protection in Me alone, are similar in construction to those placed at the end of the preceding verse, the only difference being that here the word ترھبون has been replaced by the word تتقون which gives a much wider significance than the former. For an explanation of the word تقوی see under 2:3 above.
Before we pass on to the next verse, it is necessary to remove one possible misunderstanding. The Quran declares itself to be مصدق له of the Jewish scriptures and we have explained this expression as meaning that the Quran came in fulfilment of what was prophesied in the previous Scriptures—not that the Quran holds the previous Scriptures to be true. This should not give rise to the misunderstanding that the Quran does not accept the Divine origin of the previous Scriptures. As a matter of fact, the Quran itself says that God’s Messengers have appeared among all the different peoples of the world (35:25). It also calls upon its followers to believe in all the previous revelations but this belief should be through the Holy Prophet and not independently of him (2:5). At the same time, the Quran criticizes and denies several teachings ascribed to the previous Scriptures and claims that these teachings have been tampered with (19:89-92; 9:30; 4:47). Thus the position may be summed up as follows:
(1) Wherever the Quran speaks of itself as being مصدق له of the previous Scriptures, it does not mean that it confirms their teachings but that it claims to have come in fulfilment of their prophecies.
(2) Nevertheless the Quran accepts the Divine origin of all the revealed Books that were sent by God before Islam.
(3) But it does not look upon all their present teachings to be true; for much has been tampered with and much that was meant for a specific period has now become obsolete.
f
2:90, 98, 102; 3:4, 82; 4:48; 5:49.
g
7:102; 10:75.
h
2:80, 175; 3:200; 5:45; 9:9; 16:96.
2
وَ لَا تَشْتَرُوْا بِاٰیٰـتِیْ ثَمَنًا قَلِیْـلًا سے یہ مرادنہیں کہ تھوڑے پیسے نہ لو۔ بلکہ مراد یہ ہے کہ میرے باتیں جو دین ہیں‘ ان کے بدلے میں دنیا نہ لو‘ کیونکہ دنیا دین کے مقابلہ میں بالکل حقیر چیز ہے۔
a
2:90, 98, 102; 3:4, 82; 4:48; 5:49.
b
7:102; 10:75.
c
2:80, 175; 3:200; 5:45; 9:9; 16:96.
48
Important Words:
مصدقا (fulfilling) is derived from صدق meaning, he told the truth or he was true. صدقه (saddaqahu) means, he held or declared him or it to be true. صدق زید خالدا means, Zaid said or held that what Khalid had said was true (Aqrab & Lane). The word تصدیق when used about previous Prophets or previous Scriptures can possibly signify three things: (1) that the claim of the previous Prophets and the previous Books about their divine mission or Divine origin is true; (2) that the teachings which they gave were true; and (3) that the prophecies which they made about the coming of some future Prophet or future revelation, etc., were true. Now the Quran and the Holy Prophet were مصدق of the previous Books and the previous Prophets in all these three senses: (1) Islam declares that all previous Prophets and all previous Books that claimed divine mission or Divine origin and were believed in as such by a large number of people, were indeed from God (2:5; 2:286); (2) it admits that the teachings of the previous Prophets and the previous Books were true, not necessarily in the form in which they existed at the time of its advent but in the form in which they were originally given (98:4); (3) it claims that the prophecies made by previous Books and the previous Prophets about the coming of a Prophet and the coming of a Book of divine law were true and have been fulfilled in the Quran and the Holy Prophet of Islam. In the verse under comment the word مصدق is used in the last-mentioned sense, i.e. fulfilling the prophecies of the previous Scriptures.
Moreover, the word مصدق is here followed by the preposition لام and not با and there is a difference between simple مصدقand مصدق به and مصدق له. When the word is used in the sense of holding a thing to be true, it is either followed by no preposition or is followed by the preposition با. When, however, the Quran uses the word in the sense of fulfilling, it is followed by the preposition لام. Even in common parlance we say جئت تصدیقا لقول فلان i.e. I have come in accordance with, or to fulfil, the word of such a person.
The use of the word مصدق له in the Quran practically bears out this distinction. For instance, in 2:92 the Quran says: And when it is said to them, 'Believe in what Allah has sent down,' they say, 'We believe in what has been sent down to us'; and they disbelieve in what has been sent down after that, yet it is the truth, fulfilling that which is with them. This verse makes it absolutely clear what the word مصدق means when followed by the preposition لام. It undoubtedly means "fulfilling" and not "confirming" or "declaring to be true". The expression in the verse quoted above has been used as a proof of the truth of the Quran and this clearly proves that this expression (i.e. مصدق له) conveys the sense of "fulfilling", not that of "confirming"; for if a book declares the Bible to be true, that is no proof of the book being itself a revealed word of God; even an impostor can declare the previous Scriptures to be true. It is only the fulfilling of the prophecies contained in the Bible that can serve as an evidence of the truth of the Quran. Thus it is clear that when the Quran speaks of its being مصدق (used with the preposition لام) of the Christian and the Jewish scriptures, it uses the word in the sense of "fulfilling" and not in the sense of "declaring to be true".
Again in 35:32 we find the same expression definitely used in the sense of 'fulfilling'. The verse runs thus: And the Book which We have revealed to thee is the truth itself, fulfilling (مصدقا) that which is before it, i.e. fulfilling the Scriptures that have gone before it. Now in this verse مصدق cannot mean 'declaring to be true'; for in that case we shall have to admit that the Quran declares all the teachings contained in previous Scriptures to be true, whereas many of these Scriptures are contradictory of one another and all of them contain at least some teachings that are opposed to the teachings of the Quran. So if the expression مصدقا له means "declaring to be true", it would signify that the Quran declares not only all the mutually contradictory Scriptures to be true, but also such teachings as are opposed to its own teaching. From this it is clear that the expression مصد قاله can only signify that the Quran fulfils the prophecies that were contained in the previous Scriptures regarding the advent of a Law-giving Prophet and a universal Dispensation.
لا تشتروا (barter not). For the meaning of the word اشتری see note under 2:17.
Commentary:
The verse under comment is a fitting complement of what has been said in the previous verse. God, the Almighty, calls upon the Israelites to accept the Holy Prophet of Islam in whom the prophecies contained in their Scriptures have been fulfilled. In fact, all the previous Scriptures had prophesied about the advent of a great Prophet. The Quran itself refers to this fact where it says: And remember the time when Allah took a covenant from the people through the Prophets, saying, 'Whatever I give you of the Book and Wisdom, and then there comes to you a Messenger fulfilling what is with you, you shall believe in him, and help him'. And He said, 'Do you agree and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree;' He said, 'Then bear witness, and I am with you among the witnesses' (3:82). In this verse we have been told that every previous Prophet informed his people of the advent of a great Prophet and enjoined them to accept him when he made his appearance. As, before Islam, different Prophets were sent to different peoples, and it was only with the advent of Islam that there was to come a Prophet for all mankind, it was necessary that a covenant should have been taken from all the different peoples binding them to accept the World-Prophet when he appeared.
The advent of such a Prophet who was to gather together all nations was announced in Isaiah 42:1-4 in the following words:
"Behold my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my spirit upon him; he shall bring forth judgement to the nations. He shall not cry nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgement in truth. He shall not fail nor be discouraged, till he have set judgement in the earth; and the isles shall wait for his law. Thus saith God the Lord, He that created the heavens, and stretched them forth" (Revised Version). Again, in Isaiah 55:4 we read: "Behold, I have given him for witness to the peoples, a leader and commander to the peoples" (Revised Version). Compare this with the Quran where God addresses the Holy Prophet, saying: And how will it fare with them when We shall bring a witness from every people, and shall bring thee as a witness against these (4:42). The above quoted prophecy mentioned in Isaiah cannot be supposed to refer to Jesus, for he did not claim to have been sent to all peoples. Says Jesus, "I am not sent but to the lost sheep of the house of Israel" (Matt. 15: 24).
In Isaiah 60:5-7, we read:
"Then thou shalt see and be lightened, and thine heart shall tremble and be enlarged, because the abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; they all shalt come from Sheba: They shall bring gold and frankincense, and shall proclaim the praises of the Lord. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on My altar, and I will glorify the house of My glory" (Revised Version). On this point the Quran says regarding Pilgrimage to Mecca: And proclaim unto mankind the Pilgrimage; they shall come to thee on foot, and on every lean camel emaciated on account of coming through every deep and distant track(22:28).
Now is there any House, except the one at Mecca, to which people repair riding on camels and where they offer sacrifices?
Add to the above prophecies those already given under the previous verse e.g. the prophecy relating to the coming of a Prophet from among the "brethren" of the Israelites, etc., and the reader will at once realize that the Bible did contain prophecies about the advent of a great Prophet who was to gather together all nations, and that these prophecies have been fulfilled in the person of the Holy Prophet of Islam.
The words, and be not the first to disbelieve therein, occurring in the verse under comment call upon the Israelites to ponder over the claim of the Holy Prophet and not to be hasty in rejecting it. They have been cautioned against being hasty in rejecting the truth, for once a man rejects the truth without giving it calm and dispassionate consideration, it becomes very difficult for him to accept it afterwards. He becomes prejudiced against it. It is to this fact that the Quran refers when it says: And We shall confound their hearts and their eyes, as they believed not therein at the first time and We shall leave them in their transgression to wander in distraction (6:111).
These words also hint at the fact that the People of the Book, being in possession of divine prophecies bearing on the advent of a great Prophet from among the descendants of Ishmael, are better fitted than others to judge of the truth of the Holy Prophet of Islam and should therefore be the first to accept him; at least they should not go to the other extreme and be the first to reject him.
The words, and barter not My Signs for a paltry price, are explained in the Quran in 4:78: Say, The benefit of this world is little. Interpreted in this light the verse would mean "Do not forsake the truth for worldly gains," for worldly gains, however big, are but a small and passing thing when compared with the gains of the Hereafter. These words may also be interpreted to signify that people who reject the truth may secure only temporary gains, but eventually, even in this life, the tide very often turns, bringing the righteous ones in ascendance.
The concluding words, and take protection in Me alone, are similar in construction to those placed at the end of the preceding verse, the only difference being that here the word ترھبون has been replaced by the word تتقون which gives a much wider significance than the former. For an explanation of the word تقوی see under 2:3 above.
Before we pass on to the next verse, it is necessary to remove one possible misunderstanding. The Quran declares itself to be مصدق له of the Jewish scriptures and we have explained this expression as meaning that the Quran came in fulfilment of what was prophesied in the previous Scriptures—not that the Quran holds the previous Scriptures to be true. This should not give rise to the misunderstanding that the Quran does not accept the Divine origin of the previous Scriptures. As a matter of fact, the Quran itself says that God’s Messengers have appeared among all the different peoples of the world (35:25). It also calls upon its followers to believe in all the previous revelations but this belief should be through the Holy Prophet and not independently of him (2:5). At the same time, the Quran criticizes and denies several teachings ascribed to the previous Scriptures and claims that these teachings have been tampered with (19:89-92; 9:30; 4:47). Thus the position may be summed up as follows:
(1) Wherever the Quran speaks of itself as being مصدق له of the previous Scriptures, it does not mean that it confirms their teachings but that it claims to have come in fulfilment of their prophecies.
(2) Nevertheless the Quran accepts the Divine origin of all the revealed Books that were sent by God before Islam.
(3) But it does not look upon all their present teachings to be true; for much has been tampered with and much that was meant for a specific period has now become obsolete.
a
2:90, 98, 102; 3:4, 82; 4:48; 5:49.
b
7:102; 10:75.
c
2:80, 175; 3:200; 5:45; 9:9; 16:96.
77
Musaddiq is derived from Saddaqa which means, he held or declared him or it to be true (Lane). When the word is used in the sense of "holding a thing to be true," it is either followed by no preposition or by the preposition ba’. But when it is used in the sense of "fulfilling" as in the present verse, it is followed by the preposition lam (2:92 & 35:32). So here it means "fulfilling" and not "confirming" or "declaring to be true." The Qur’an fulfils the prophecies that were contained in the previous Scriptures regarding the advent of a Law-giving Prophet and a universal Scripture. Wherever the Qur’an speaks of itself as being Musaddiq of the previous Scriptures, it does not confirm their teachings but claims to have come in fulfilment of their prophecies. Nevertheless, it accepts the Divine origin of all the revealed Books before it. But it does not look upon all their present teachings to be true in their totality; for parts of them have been tampered with and
يَٰقَوْمَنَآ أَجِيبُوا۟ دَاعِىَ ٱللَّهِ وَءَامِنُوا۟ بِهِۦ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ
72:14.
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
b
72:14.
3785
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَءَامِنُوا۟ بِرَسُولِهِۦ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِۦ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
Commentary:
As in the preceding verse the Christians were admonished for regarding a life of renunciation and flight from the world as an ideal, the Muslims in the present verse are told to devote as much care and attention to their mundane as to their spiritual affairs and to discharge the obligations they owe to their Creator and Lord with as much devotion as their obligations to their fellow beings, and that if they did so they would be granted the benefits and blessings of this life as well as those of the Hereafter. Elsewhere in the Quran, Muslims have been enjoined constantly to pray: "Our Lord, grant us good in this world as well as good in the world to come" (2:202).
4169
Commentary:
As in the preceding verse the Christians were admonished for regarding a life of renunciation and flight from the world as an ideal, the Muslims in the present verse are told to devote as much care and attention to their mundane as to their spiritual affairs and to discharge the obligations they owe to their Creator and Lord with as much devotion as their obligations to their fellow beings, and that if they did so they would be granted the benefits and blessings of this life as well as those of the Hereafter. Elsewhere in the Quran, Muslims have been enjoined constantly to pray: "Our Lord, grant us good in this world as well as good in the world to come" (2:202).