ٱلتَّقْوَىٰ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "ٱلتَّقْوَىٰ".
ٱلْحَجُّ أَشْهُرٌ مَّعْلُومَٰتٌ ۚ فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ يَعْلَمْهُ ٱللَّهُ ۗ وَتَزَوَّدُوا۟ فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْوَىٰ ۚ وَٱتَّقُونِ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ
2:190; 9:36.
3:98; 22:28.
Rafath includes all foul, immodest and lewd talk as well as acts relating to sex. Fusuq signifies transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And Jidal means, disputes and quarrels with co-travellers, companions and neighbours.
2:190; 9:36.
3:98; 22:28.
Important Words:
رفث (foul talk) means, foul, immodest or lewd talk or speech in relation to women. It also signifies acts leading to and including coition (Mufradat & Lane). See also 2:188.
فسوق (transgression) is the same as فسق for which see note on 2:27.
جدال (quarrelling) is derived from جدل. They say جدل الحبل i.e. he twisted the rope. جدل الرجل means, his dispute or quarrel became intensified. جادله means, he disputed or quarrelled with him. Thus جدال means, dispute or quarrel, or the use of strong and hot words (Aqrab).
تزودوا (furnish yourselves) and الزاد (provision) are both derived from زاد with واو as the central root letter. They say زادالرجلi.e. the man prepared a provision for himself for a journey, etc. تزود means, he took for himself a provision. تزودمن الامیرکتابا الی عامله means, he took from the caliph a letter of introduction to his governor so that the latter might afford him his assistance as and when required. الزاد means, any provision, etc. taken when proceeding on a journey (Aqrab). The word is used of extra store meant for future use (Mufradat).
Commentary:
The clause the months of the Hajj are well known is intended to hint that, in the matter of the time of Pilgrimage, the Quran gives no new commandment. The established custom is the right one, being rightly retained by the Arabs from the days of Abraham and Ishmael. The three lunar months during which one may formally undertake the Pilgrimage and enter into the state of Ihram are Shawwal, Dhul-Qa‘dah and the first ten days of Dhul-Hijjah (Bukhari).
The clause, there is to be no foul talk, nor any transgression nor any quarrelling during the Pilgrimage, does not mean that such acts are permissible at other times but that these are necessary conditions for the completion of Pilgrimage, which would be like a soulless body if one indulged in such things while undertaking it. Another purpose underlying these injunctions is that a person should abstain from them particularly during the period of Pilgrimage so that it might become easy for him to shun these things at other times as well. The three vices selected are typical of what should be scrupulously avoided in a religious gathering like that at the Pilgrimage. رفث (rafath) stands for all foul, immodest and lewd talk as well as acts relating to sex. فسوق (fusuq) stands for transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And جدال (jidal) stands for disputes and quarrels with co-travellers, companions and neighbours.
The clause, And furnish yourselves with necessary provisions, does not only refer to the preparation which one makes for an ordinary journey which is necessary in its own way, but also to the preparation which one has to make for a spiritual journey. In this sense the clause would signify "provide yourselves with piety and righteousness;" and in order to emphasize the latter kind of provision, the Quran fittingly adds, and surely the best provision is righteousness. But ordinary provision is also necessary; for, if a man does not take necessary provisions with him, he will be certainly put to great inconvenience and hardship on the way and will have to beg of others for help and both these things are detrimental to the noble object underlying Pilgrimage.
a
2:190; 9:36.
b
3:98; 22:28.
139
رَفَثْ (Rafath) 包括各种下流、不正派和淫猥的谈吐以及关于一些性行为。فُسُوْق (Fusuq) 意味着违反安拉的法规和对法权当局的不服从, 不论属于精神的或世俗的。而 جِدَال (Jidal) 是指同路人、伙伴和邻居的纷争与吵架。
a
2:190; 9:36.
b
3:98; 22:28.
204
Important Words:
رفث (foul talk) means, foul, immodest or lewd talk or speech in relation to women. It also signifies acts leading to and including coition (Mufradat & Lane). See also 2:188.
فسوق (transgression) is the same as فسق for which see note on 2:27.
جدال (quarrelling) is derived from جدل. They say جدل الحبل i.e. he twisted the rope. جدل الرجل means, his dispute or quarrel became intensified. جادله means, he disputed or quarrelled with him. Thus جدال means, dispute or quarrel, or the use of strong and hot words (Aqrab).
تزودوا (furnish yourselves) and الزاد (provision) are both derived from زاد with واو as the central root letter. They say زادالرجلi.e. the man prepared a provision for himself for a journey, etc. تزود means, he took for himself a provision. تزودمن الامیرکتابا الی عامله means, he took from the caliph a letter of introduction to his governor so that the latter might afford him his assistance as and when required. الزاد means, any provision, etc. taken when proceeding on a journey (Aqrab). The word is used of extra store meant for future use (Mufradat).
Commentary:
The clause the months of the Hajj are well known is intended to hint that, in the matter of the time of Pilgrimage, the Quran gives no new commandment. The established custom is the right one, being rightly retained by the Arabs from the days of Abraham and Ishmael. The three lunar months during which one may formally undertake the Pilgrimage and enter into the state of Ihram are Shawwal, Dhul-Qa‘dah and the first ten days of Dhul-Hijjah (Bukhari).
The clause, there is to be no foul talk, nor any transgression nor any quarrelling during the Pilgrimage, does not mean that such acts are permissible at other times but that these are necessary conditions for the completion of Pilgrimage, which would be like a soulless body if one indulged in such things while undertaking it. Another purpose underlying these injunctions is that a person should abstain from them particularly during the period of Pilgrimage so that it might become easy for him to shun these things at other times as well. The three vices selected are typical of what should be scrupulously avoided in a religious gathering like that at the Pilgrimage. رفث (rafath) stands for all foul, immodest and lewd talk as well as acts relating to sex. فسوق (fusuq) stands for transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And جدال (jidal) stands for disputes and quarrels with co-travellers, companions and neighbours.
The clause, And furnish yourselves with necessary provisions, does not only refer to the preparation which one makes for an ordinary journey which is necessary in its own way, but also to the preparation which one has to make for a spiritual journey. In this sense the clause would signify "provide yourselves with piety and righteousness;" and in order to emphasize the latter kind of provision, the Quran fittingly adds, and surely the best provision is righteousness. But ordinary provision is also necessary; for, if a man does not take necessary provisions with him, he will be certainly put to great inconvenience and hardship on the way and will have to beg of others for help and both these things are detrimental to the noble object underlying Pilgrimage.
a
2:190; 9:36.
b
3:98; 22:28.
233
Rafath includes all foul, immodest and lewd talk as well as acts relating to sex. Fusuq signifies transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And Jidal means, disputes and quarrels with co-travellers, companions and neighbours.
يَٰبَنِىٓ ءَادَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَٰرِى سَوْءَٰتِكُمْ وَرِيشًا ۖ وَلِبَاسُ ٱلتَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ
阿丹在 “园地” 中遮盖他 “隐私的地方” 的, 正是那敬畏的衣服。
اَنْزَلْنَا قرآن مجید میں پیدا کرنے کے معنے میں بھی استعمال ہوتا ہے۔ اس بات پر دلالت کرنے کے لئے کہ وہ چیز خداتعالیٰ کے حکم سے ظاہر ہوئی ہے جیسا کہ اس آیت میں فرماتا ہے۔ اَنْزَلْنَا الْحَدِیْدَ (سورۃ الحدید: ۲۹) اسی طرح فرماتا ہے قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (طلاق: ۱۱‘۱۲) کہ اللہ نے تم پر رسول اتارا ہے۔ حالانکہ مراد یہ ہے کہ رسول پیدا کیا ہے۔
It was with the apparel of piety that Adam covered his "nakedness" in the "Garden".
Important Words:
ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).
Commentary:
This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.
The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).
The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.
486
阿丹在 “园地” 中遮盖他 “隐私的地方” 的, 正是那敬畏的衣服。
2
اَنْزَلْنَا قرآن مجید میں پیدا کرنے کے معنے میں بھی استعمال ہوتا ہے۔ اس بات پر دلالت کرنے کے لئے کہ وہ چیز خداتعالیٰ کے حکم سے ظاہر ہوئی ہے جیسا کہ اس آیت میں فرماتا ہے۔ اَنْزَلْنَا الْحَدِیْدَ (سورۃ الحدید: ۲۹) اسی طرح فرماتا ہے قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (طلاق: ۱۱‘۱۲) کہ اللہ نے تم پر رسول اتارا ہے۔ حالانکہ مراد یہ ہے کہ رسول پیدا کیا ہے۔
928
Important Words:
ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).
Commentary:
This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.
The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).
The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.
963
It was with the apparel of piety that Adam covered his "nakedness" in the "Garden".
لَا تَقُمْ فِيهِ أَبَدًا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا۟ ۚ وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ
The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet."
Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view.
1257
Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view.
1218
The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet."
لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ ۗ وَبَشِّرِ ٱلْمُحْسِنِينَ
这节经文有助于理解牺牲的实质、含意、真正的对象与目的。它给人们上了最大的一课。使安拉满意的, 并不是牺牲的外在行为, 而是牺牲行为所体现的精神与动机。那些被屠宰动物的血与肉不会到达安拉那里; 安拉所能接受的只是内心的真诚。安拉要求并接受完全的牺牲, 包括了我们亲密和珍贵的一切--------我们所拥用的物质财富, 我们崇高的理想, 我们的荣誉以至生命本身。事实上, 安拉并不希望也不要求我们献出动物的血和肉, 而是要求我们献出赤诚的心。然而也不应该错误地认为:既然真正重要的不是牺牲的外在行为, 而是行为所体现的动机, 那么, 外在行为就不重要了。确实, 牺牲的外在行为只是外壳, 行为所体现的精神才是核心与实质。然而事物的外壳或躯体, 如同其精神与核心一样也是极其重要的, 因为没有躯体就不可能有灵魂, 没有外壳也就无所谓核心。
The verse throws a flood of light on the essence, inwardness and real object and purpose of Sacrifice. It teaches the supreme lesson that it is not the outward act of sacrifice which pleases God but the spirit underlying it and the motive behind it. The flesh or blood of the slaughtered animal does not reach God; it is righteousness of the heart which is acceptable to Him. God demands and accepts total sacrifice of all that is near and dear to us—our material possessions, the ideals that are dear to us, our honour and life itself. In reality, God wants and demands no offering from us in the form of flesh and blood of animals but demands the offering of our hearts. It is, however, a mistake to think that because it is not the outward act of sacrifice but the motive behind it that really matters, the outward act is of no importance. True, the outward act of sacrifice is the shell, and the spirit underlying it is the kernel and essence, yet the shell or the body of a thing, like its spirit or kernel, is of
Commentary:
This verse throws a flood of light on the essence, inwardness and real object and purpose of sacrifice. It also teaches a supreme lesson, viz. that it is not the outward act of sacrifice which pleases God but the spirit underlying it and the motive behind it. The flesh or blood of the slaughtered animal does not reach God, it is righteousness of the heart which is acceptable to Him. God demands and accepts total sacrifice of all that is near and dear to us—our material possessions, the ideals that are so dear to us, our honour and life itself. In reality, God wants and demands no offering from us in the form of flesh and blood of animals but the offering of our hearts.
It should not, however, be understood to mean that because it is not the outward act of sacrifice but the motive behind it that really matters, the outward act is of no importance. True, the outward act of sacrifice is the shell and the spirit underlying it is the kernel and essence yet the shell or the body of a thing, like its soul, spirit or kernel, is also of very great importance because no soul could exist without a body and no kernel without a shell.
866
这节经文有助于理解牺牲的实质、含意、真正的对象与目的。它给人们上了最大的一课。使安拉满意的, 并不是牺牲的外在行为, 而是牺牲行为所体现的精神与动机。那些被屠宰动物的血与肉不会到达安拉那里; 安拉所能接受的只是内心的真诚。安拉要求并接受完全的牺牲, 包括了我们亲密和珍贵的一切--------我们所拥用的物质财富, 我们崇高的理想, 我们的荣誉以至生命本身。事实上, 安拉并不希望也不要求我们献出动物的血和肉, 而是要求我们献出赤诚的心。然而也不应该错误地认为:既然真正重要的不是牺牲的外在行为, 而是行为所体现的动机, 那么, 外在行为就不重要了。确实, 牺牲的外在行为只是外壳, 行为所体现的精神才是核心与实质。然而事物的外壳或躯体, 如同其精神与核心一样也是极其重要的, 因为没有躯体就不可能有灵魂, 没有外壳也就无所谓核心。
2468
Commentary:
This verse throws a flood of light on the essence, inwardness and real object and purpose of sacrifice. It also teaches a supreme lesson, viz. that it is not the outward act of sacrifice which pleases God but the spirit underlying it and the motive behind it. The flesh or blood of the slaughtered animal does not reach God, it is righteousness of the heart which is acceptable to Him. God demands and accepts total sacrifice of all that is near and dear to us—our material possessions, the ideals that are so dear to us, our honour and life itself. In reality, God wants and demands no offering from us in the form of flesh and blood of animals but the offering of our hearts.
It should not, however, be understood to mean that because it is not the outward act of sacrifice but the motive behind it that really matters, the outward act is of no importance. True, the outward act of sacrifice is the shell and the spirit underlying it is the kernel and essence yet the shell or the body of a thing, like its soul, spirit or kernel, is also of very great importance because no soul could exist without a body and no kernel without a shell.
1955
The verse throws a flood of light on the essence, inwardness and real object and purpose of Sacrifice. It teaches the supreme lesson that it is not the outward act of sacrifice which pleases God but the spirit underlying it and the motive behind it. The flesh or blood of the slaughtered animal does not reach God; it is righteousness of the heart which is acceptable to Him. God demands and accepts total sacrifice of all that is near and dear to us—our material possessions, the ideals that are dear to us, our honour and life itself. In reality, God wants and demands no offering from us in the form of flesh and blood of animals but demands the offering of our hearts. It is, however, a mistake to think that because it is not the outward act of sacrifice but the motive behind it that really matters, the outward act is of no importance. True, the outward act of sacrifice is the shell, and the spirit underlying it is the kernel and essence, yet the shell or the body of a thing, like its spirit or kernel, is of
إِذْ جَعَلَ ٱلَّذِينَ كَفَرُوا۟ فِى قُلُوبِهِمُ ٱلْحَمِيَّةَ حَمِيَّةَ ٱلْجَٰهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ ٱلتَّقْوَىٰ وَكَانُوٓا۟ أَحَقَّ بِهَا وَأَهْلَهَا ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا
9:26.
9:26.
Against their own tradition and usage that access to and circuit of the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the ‘Umrah (Lesser Pilgrimage). But 'Allah sent His tranquillity' upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the wish and command of their beloved Master they bore all this with restrainted and patience and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophet alone were capable of setting such a noble example.
9:26.
Important Words:
حمیة (prideful indignation) is inf. noun from حمی which means, he refused to bear or endure or tolerate wrongful treatment. They say حمی عنه او منه i.e. he was ashamed, and he disdained or scorned to do it. حمی علیه means, he was angry with him. حمیة(syn. أنفة and غیرة) means, disdain, scorn or indignation; jealousy; indignation which is the result of a feeling of pride (Lane & Aqrab).
Commentary:
The verse means that against their own tradition and usage that access to, and the circuit of, the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the Lesser Pilgrimage (عمرة). But "Allah sent His tranquillity" upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the command of their noble Master they bore it all with becoming restraint and patient and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophetalone were capable of setting such a noble example.
b
9:26.
a
9:26.
3836
Important Words:
حمیة (prideful indignation) is inf. noun from حمی which means, he refused to bear or endure or tolerate wrongful treatment. They say حمی عنه او منه i.e. he was ashamed, and he disdained or scorned to do it. حمی علیه means, he was angry with him. حمیة(syn. أنفة and غیرة) means, disdain, scorn or indignation; jealousy; indignation which is the result of a feeling of pride (Lane & Aqrab).
Commentary:
The verse means that against their own tradition and usage that access to, and the circuit of, the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the Lesser Pilgrimage (عمرة). But "Allah sent His tranquillity" upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the command of their noble Master they bore it all with becoming restraint and patient and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophetalone were capable of setting such a noble example.
b
9:26.
2782
Against their own tradition and usage that access to and circuit of the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the ‘Umrah (Lesser Pilgrimage). But 'Allah sent His tranquillity' upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the wish and command of their beloved Master they bore all this with restrainted and patience and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophet alone were capable of setting such a noble example.
وَمَا يَذْكُرُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ هُوَ أَهْلُ ٱلتَّقْوَىٰ وَأَهْلُ ٱلْمَغْفِرَةِ
76:31; 81:30.
The disbelievers will not benefit by the Qur’an unless they make their own will conform to the Will of God, i.e. unless they subordinate all their desires to the Divine Will (76:31).
18:25; 76:31; 81:30.
Commentary:
The verse may mean, as elsewhere stated, that disbelievers will not benefit by the Quran unless they make their will conform to the will of God, i.e. they subordinate all their desires to the Divine Will (76:31). Or it may signify that it is not possible for man to find the right way unless God sends down His Word for his guidance. The words "He alone is worthy to be feared," mean that we should take God alone as a shield for protection against sins (the root word وقی meaning, to guard or shield oneself). Or it may mean, that God alone can grant forgiveness when a man falters or falls.
a
76:31; 81:30.
1532
不信者们将不会在 «古兰经» 中得益, 除非他们出于自觉自愿, 顺应安拉的意志, 也就是, 除非他们的一切欲望服从安拉的意志。
a
18:25; 76:31; 81:30.
4456
Commentary:
The verse may mean, as elsewhere stated, that disbelievers will not benefit by the Quran unless they make their will conform to the will of God, i.e. they subordinate all their desires to the Divine Will (76:31). Or it may signify that it is not possible for man to find the right way unless God sends down His Word for his guidance. The words "He alone is worthy to be feared," mean that we should take God alone as a shield for protection against sins (the root word وقی meaning, to guard or shield oneself). Or it may mean, that God alone can grant forgiveness when a man falters or falls.
c
76:31; 81:30.
3174
The disbelievers will not benefit by the Qur’an unless they make their own will conform to the Will of God, i.e. unless they subordinate all their desires to the Divine Will (76:31).