ٱلشَّيْطَٰنِ
Appears 16 times in Quran
Occurrences in Quran
Found 16 verses containing "ٱلشَّيْطَٰنِ".
يَٰٓأَيُّهَا ٱلنَّاسُ كُلُوا۟ مِمَّا فِى ٱلْأَرْضِ حَلَٰلًا طَيِّبًا وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ
لَا تَتَّبِعُوْا خُطُوٰتِ الشَّیْطٰنِ کا لفظی ترجمہ یہ ہے کہ شیطان کے قدموں کی اِتباع نہ کرو۔ لیکن چونکہ یہ عربی کا محاورہ ہے اس لئے اس کا ترجمہ بھی اردو محاورہ میں کیا گیا ہے جو یہ ہے کہ شیطان کے قدم بقدم نہ چلو۔ اقرب الموارد میں لکھا ہے۔ خُطُوٰتِ الشَّیْطٰنِ کے معنے ہیں طُرُقَہٗ وَ سُبُلَہٗ شیطان کے طریقے اور اس کے راستے۔
5:89; 8:70; 16:115.
2:209; 6:143; 24:22.
7:23; 12:6; 28:16; 35:7; 36:61.
Good actions must accompany true faith. With this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e. the teaching of the laws of the Shari‘ah and of the wisdom underlying them. Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakat are given and so are the laws relating to social matters; and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. All food according to Islam should be: (1) Halal, i.e. allowed by the Law; and (2) it should also be Tayyib, i.e. good, pure, wholesome and agreeable. Under the second condition sometimes even lawful things become forbidden.
The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair man’s moral faculties and impede his spiritual development. See also 23:52.
5:89; 8:70; 16:115.
2:209; 6:143; 24:22.
7:23; 12:6; 28:16; 35:7; 36:61.
Important Words:
حلال (lawful) is the noun-infinitive from حل which has several meanings. حل العقده means, he unloosened the tie. حل بالمکانmeans, he alighted at the house. حل علیه غضب الله means, God’s punishment came down on him or befell him. حل الشیء means, the thing became lawful. حل الیمین means, he absolved himself from the oath. حلال is, therefore, that the use of which has been permitted by God; a lawful thing. The word is the opposite of حرام which means, a forbidden or unlawful thing (Aqrab).
طیباً (good) is derived from طاب meaning, he or it became good. طاب الشیء means, the thing was good or pure or wholesome. Thus طیب would mean, good, pure, wholesome and agreeable (Aqrab).
خطوات (footsteps) is the plural of خطوة which is derived from خطا which means, he stepped or walked, خطوة means, the distance between the two feet of a person while walking. The clause لا تتبعوا خطوات الشیطان would also mean, do not follow the ways of Satan (Aqrab).
مبین (open) is derived from بان meaning: (1) it became clear and manifest; or (2) it became separated or disunited or cut off. ابان الشیء means (1) he or it made the thing clear; or (2) he or it cut the thing into pieces or made it disunited. ابان الشیءmeans, the thing became clear. Thus مبین would mean: (1) a being or thing which is clear and manifest; (2) a being or thing which makes other things clear; and (3) a being or thing which cuts another thing into pieces and makes it disunited (Aqrab).
Commentary:
Good actions must accompany true faith. So with this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e., the teaching of the laws of Shari‘ah and of the wisdom underlying them.
Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakah are given and so are the laws relating to social matters and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. According to Islam, all food should be: (1) حلال i.e. allowed by the Law; and (2) it should also be طیبi.e. good, pure, wholesome and agreeable. Under the second condition, sometimes even lawful things become forbidden. Thus, for instance, the eating of goat’s flesh is حلال or lawful; but if some flesh becomes rotten and putrefied, it will not be طیب and will consequently not be permissible. This distinction between حلال (lawful) and طیب (good and pure) food is not to be found in any teaching except that of Islam. So comprehensive is the Islamic teaching on this subject that not only are conditions laid down as to when lawful things become prohibited, as in this verse, but also as to when even unlawful food becomes permissible (2:174; 5:4; 6:120, 146; 16:116).
The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair our moral and spiritual faculties, while lawful and wholesome food improves our morals and helps the development of our spiritual powers. This subject is also dealt with in 23:52.
As explained under Important Words above, the word مبین gives three different meanings. Thus عدو مبین would mean (1) that Satan is a manifest and open enemy of man; (2) that Satan is not only manifest himself but also makes his connections manifest—leaving a visible trace of wickedness wherever he treads; and (3) that he is always striving to create disunion among the Faithful and to cut asunder all such ties as God has ordered to be made firm. In this connection see also 2:28.
a
5:89; 8:70; 16:115.
b
2:209; 6:143; 24:22.
c
7:23; 12:6; 28:16; 35:7; 36:61.
2
لَا تَتَّبِعُوْا خُطُوٰتِ الشَّیْطٰنِ کا لفظی ترجمہ یہ ہے کہ شیطان کے قدموں کی اِتباع نہ کرو۔ لیکن چونکہ یہ عربی کا محاورہ ہے اس لئے اس کا ترجمہ بھی اردو محاورہ میں کیا گیا ہے جو یہ ہے کہ شیطان کے قدم بقدم نہ چلو۔ اقرب الموارد میں لکھا ہے۔ خُطُوٰتِ الشَّیْطٰنِ کے معنے ہیں طُرُقَہٗ وَ سُبُلَہٗ شیطان کے طریقے اور اس کے راستے۔
a
5:89; 8:70; 16:115.
b
2:209; 6:143; 24:22.
c
7:23; 12:6; 28:16; 35:7; 36:61.
175
Important Words:
حلال (lawful) is the noun-infinitive from حل which has several meanings. حل العقده means, he unloosened the tie. حل بالمکانmeans, he alighted at the house. حل علیه غضب الله means, God’s punishment came down on him or befell him. حل الشیء means, the thing became lawful. حل الیمین means, he absolved himself from the oath. حلال is, therefore, that the use of which has been permitted by God; a lawful thing. The word is the opposite of حرام which means, a forbidden or unlawful thing (Aqrab).
طیباً (good) is derived from طاب meaning, he or it became good. طاب الشیء means, the thing was good or pure or wholesome. Thus طیب would mean, good, pure, wholesome and agreeable (Aqrab).
خطوات (footsteps) is the plural of خطوة which is derived from خطا which means, he stepped or walked, خطوة means, the distance between the two feet of a person while walking. The clause لا تتبعوا خطوات الشیطان would also mean, do not follow the ways of Satan (Aqrab).
مبین (open) is derived from بان meaning: (1) it became clear and manifest; or (2) it became separated or disunited or cut off. ابان الشیء means (1) he or it made the thing clear; or (2) he or it cut the thing into pieces or made it disunited. ابان الشیءmeans, the thing became clear. Thus مبین would mean: (1) a being or thing which is clear and manifest; (2) a being or thing which makes other things clear; and (3) a being or thing which cuts another thing into pieces and makes it disunited (Aqrab).
Commentary:
Good actions must accompany true faith. So with this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e., the teaching of the laws of Shari‘ah and of the wisdom underlying them.
Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakah are given and so are the laws relating to social matters and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. According to Islam, all food should be: (1) حلال i.e. allowed by the Law; and (2) it should also be طیبi.e. good, pure, wholesome and agreeable. Under the second condition, sometimes even lawful things become forbidden. Thus, for instance, the eating of goat’s flesh is حلال or lawful; but if some flesh becomes rotten and putrefied, it will not be طیب and will consequently not be permissible. This distinction between حلال (lawful) and طیب (good and pure) food is not to be found in any teaching except that of Islam. So comprehensive is the Islamic teaching on this subject that not only are conditions laid down as to when lawful things become prohibited, as in this verse, but also as to when even unlawful food becomes permissible (2:174; 5:4; 6:120, 146; 16:116).
The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair our moral and spiritual faculties, while lawful and wholesome food improves our morals and helps the development of our spiritual powers. This subject is also dealt with in 23:52.
As explained under Important Words above, the word مبین gives three different meanings. Thus عدو مبین would mean (1) that Satan is a manifest and open enemy of man; (2) that Satan is not only manifest himself but also makes his connections manifest—leaving a visible trace of wickedness wherever he treads; and (3) that he is always striving to create disunion among the Faithful and to cut asunder all such ties as God has ordered to be made firm. In this connection see also 2:28.
c
5:89; 8:70; 16:115.
d
2:209; 6:143; 24:22.
e
7:23; 12:6; 28:16; 35:7; 36:61.
192
Good actions must accompany true faith. With this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e. the teaching of the laws of the Shari‘ah and of the wisdom underlying them. Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakat are given and so are the laws relating to social matters; and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. All food according to Islam should be: (1) Halal, i.e. allowed by the Law; and (2) it should also be Tayyib, i.e. good, pure, wholesome and agreeable. Under the second condition sometimes even lawful things become forbidden.
193
The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair man’s moral faculties and impede his spiritual development. See also 23:52.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱدْخُلُوا۟ فِى ٱلسِّلْمِ كَآفَّةً وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ
2:169.
See 2:169.
Important Words:
السلم (submission) is derived from سلم meaning, he was or became safe from danger or disease or defect, etc. سالمه means, he made peace with him.
اسلم means, he submitted; he embraced Islam. السلم therefore, means (1) submission; (2) peace; (3) the religion of Islam (Aqrab).
کافة (wholly) is derived from کف. They say کف الاناء meaning, he filled the vessel to the full. کف الشیء means, he collected the thing all in one place. کفه عن الامر فکف means, he turned him away from it and consequently he (the latter) kept back; he prevented or restrained him from the affair, so that, as a result thereof, he (the latter) desisted from it. Thus کف is both transitive and intransitive. کافة is the feminine from کاف and means: (1) all together with none standing aside (Aqrab); (2) wholly or completely, not partially or half-heartedly (Lane); (3) preventing the enemy and turning him back; and (4) restraining oneself, or restraining the people from sin and digression (Mufradat).
Commentary:
Having completed the description of the two classes of men along with their sub-divisions in the previous verses, the Quran now fittingly addresses believers generally and those weak in faith particularly, calling upon them to try to be reckoned among the best and noblest type of men. To attain this end they should do two things, one positive and the other negative: (1) Individually they should come into submission or, in other words, they should enter Islam, wholly. Partial submission and half-hearted obedience will not do; and collectively they should try to offer submission all together, allowing no member to stand aside and remain outside the circle. (2) They should eschew the ways of Satan, who is an open enemy of Islam and is out to cut all holy ties asunder (2:169).
Besides the above two meanings, the clause ادخلوا فی السلم کافة (come into submission wholly) is capable of yet another meaning. As کافة also means, restraining or turning one back, the clause may be translated as, "come into submission wholly, shutting all such doors through which sin may enter". This is indeed a most comprehensive advice and can save many a soul, if people only care to act up to it.
The word خطوات (footsteps) in the clause, follow not the footsteps of Satan, apparently seems to be superfluous, for, "following Satan" seems to give the same meaning as "following in his footsteps", but it is not so really. The word خطوات (footsteps) has been very wisely added to hint that those who follow Satan do so slavishly and blindly. Just as a blind man who cannot see his way, finds it convenient to place his hand on the shoulder of any passer-by and then blindly tread on in his footsteps, so do they.
b
2:169.
b
See 2:169.
215
Important Words:
السلم (submission) is derived from سلم meaning, he was or became safe from danger or disease or defect, etc. سالمه means, he made peace with him.
اسلم means, he submitted; he embraced Islam. السلم therefore, means (1) submission; (2) peace; (3) the religion of Islam (Aqrab).
کافة (wholly) is derived from کف. They say کف الاناء meaning, he filled the vessel to the full. کف الشیء means, he collected the thing all in one place. کفه عن الامر فکف means, he turned him away from it and consequently he (the latter) kept back; he prevented or restrained him from the affair, so that, as a result thereof, he (the latter) desisted from it. Thus کف is both transitive and intransitive. کافة is the feminine from کاف and means: (1) all together with none standing aside (Aqrab); (2) wholly or completely, not partially or half-heartedly (Lane); (3) preventing the enemy and turning him back; and (4) restraining oneself, or restraining the people from sin and digression (Mufradat).
Commentary:
Having completed the description of the two classes of men along with their sub-divisions in the previous verses, the Quran now fittingly addresses believers generally and those weak in faith particularly, calling upon them to try to be reckoned among the best and noblest type of men. To attain this end they should do two things, one positive and the other negative: (1) Individually they should come into submission or, in other words, they should enter Islam, wholly. Partial submission and half-hearted obedience will not do; and collectively they should try to offer submission all together, allowing no member to stand aside and remain outside the circle. (2) They should eschew the ways of Satan, who is an open enemy of Islam and is out to cut all holy ties asunder (2:169).
Besides the above two meanings, the clause ادخلوا فی السلم کافة (come into submission wholly) is capable of yet another meaning. As کافة also means, restraining or turning one back, the clause may be translated as, "come into submission wholly, shutting all such doors through which sin may enter". This is indeed a most comprehensive advice and can save many a soul, if people only care to act up to it.
The word خطوات (footsteps) in the clause, follow not the footsteps of Satan, apparently seems to be superfluous, for, "following Satan" seems to give the same meaning as "following in his footsteps", but it is not so really. The word خطوات (footsteps) has been very wisely added to hint that those who follow Satan do so slavishly and blindly. Just as a blind man who cannot see his way, finds it convenient to place his hand on the shoulder of any passer-by and then blindly tread on in his footsteps, so do they.
b
See 2:169.
249
Kaffah means, (1) all together; (2) wholly or completely; (3) repulsing the enemy and (4) restraining oneself or others from sin and digression (Mufradat).
فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ ۖ وَإِنِّى سَمَّيْتُهَا مَرْيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ
اس آیت میں اَلذَّکَرُ کے الفاظ ہیں اور اَلْ کبھی معہود ذہنی کے لئے بھی استعمال ہوتا ہے (اقرب) پس ترجمہ بالکل صحیح اور لفظ بلفظ درست ہے۔
اس دعا سے ظاہر ہے کہ کسی رؤیا کے ذریعہ سے اُمِّ مریم کو بتایا گیا تھا کہ اس پر اور اس کی اولاد پر شیطان حملہ کرے گا۔ فَتَدَبَّرُوْا۔
Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.
The words, Allah knew best of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either by God or by Mary’s mother. Most probably they are God’s words and mean, as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired to have, inasmuch as a boy only was fitted to do the special service to which she desired to dedicate him. The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary (meaning exalted or a pious worshipper) signified.
Maryam was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation, Miriam). The word, which is probably a compound one in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.).
These words offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:36; Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son finds mention in the Gospel of Mary (3: 5) though perhaps in a somewhat different form. There was nothing unusual about the prayer of Hanna, Mary’s mothe
Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane).
Important Words:
مریم (Mary) was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation Miriam). The word, which is probably a compound one consisting of مر and یم it possesses, in Hebrew, a variety of interpretations, some of them being "bitter sea"; "drop of the sea"; "star of the sea"; "bitterness"; "mistress" or "lady". From two alternative roots Mariam might also mean, "the rebellious", or "the corpulent" (Enc. Bib. under Mary). It also means "exalted" (Cruden’s Concordance). Muslim traditionists ascribe to the word the meaning of "pious worshipper" (Kashshaf).
الرجیم (the rejected) is passive participle from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him away; he cursed him; he boycotted or forsook him; he reviled or abused him. رجم الرجل means, the man said a thing on conjecture. رجم القبر means, he put up a stone at the tomb to serve as a sign. الرجیم means: (1) one whom God has driven away from His presence and mercy, i.e. the one rejected; (2) one whom God has cursed; (3) one who has been forsaken and abandoned; and (4) one who has been pelted with stones (Aqrab & Lane). It also means, one driven away or deprived of all goodness and virtue (Mufradat).
Commentary:
Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.
The words, Allah knew best what she had brought forth, form a parenthetical clause spoken by God whereas the following words, the male was not like the female, may be taken to have been either spoken by God or by Mary’s mother. Most probably they are God’s words and mean as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired, inasmuch as only a boy was fit to do the special service to which she desired to dedicate him.
The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary, meaning exalted or a pious worshipper, signified.
The words, I commit her and her offspring to Thy protection from Satan, the rejected, offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection from Satan, the rejected. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:38; 3:45; also Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son is not unfounded. It finds mention in the Gospel of Mary (3:5) though perhaps in a somewhat different form.
There was nothing unusual about the prayer of Hanna, Mary’s mother, that Mary and her offspring might be protected from satanic influences. All pious parents are actuated by such a desire for their children and pray that they should grow up to lead good and virtuous lives. But unfortunately this simple and natural prayer of Mary’s mother, coupled with a saying of the Holy Prophet to the effect that Mary and her son Jesus were free from the touch of Satan, has given rise to widespread misunderstanding and has been made the basis of an entirely erroneous and misleading belief among a section of Muslims, besides affording to Christians a welcome excuse for attacking Islam. A section among the latter-day Muslims has come to believe that of all men and women, Jesus and his mother, Mary, alone were immune from the evil influences of Satan.
As hinted above, this doctrine is based on a tradition of the Holy Prophet which says: "No child is born but Satan touches it at the time of its birth and makes it cry, except Jesus and his mother Mary" (Bukhari). Unfortunately, this saying of the Holy Prophet has been shorn of its true setting and utterly misunderstood. These words of the Prophet, besides being not strictly relevant as they refer only to the touch of Satan at the time of the birth of a child and not absolutely, were necessitated by the fact that the Jews, out of their enmity towards Jesus, charged him and his mother with the infamous accusation that, God forbid, Mary led an immoral life, and conceived out of legal wedlock, and that consequently Jesus, her son, had an illegal birth. It was to refute this filthy charge that the Holy Prophet uttered the above-quoted words. So this saying of the Prophet is not intended to be general but has only a particular significance with a specific setting. In fact this hadith mentions the names of Jesus and his mother Mary only by way of citing an instance and what is meant is that all mortals born of a woman are likely to come under the influence of Satan except such as possess moral and spiritual qualities like unto those possessed by Mary and her son. The Arabic language is not wanting in instances where a person is named not in his individual capacity, but as representing a class of people (Kashshaf & Manawi). The names of Jesus and Mary have been specifically chosen because of the aspersion upon them by the wicked Jews. Another equally good interpretation is that the words "no child is born" occurring in this hadith are, as hinted above not general but have been used in a restricted sense, signifying not all children absolutely but only such children as were born out of wedlock in the days of Jesus, and the name of Mary has been added because it was her abnormal conception that occasioned such birth of Jesus. Another saying of the Holy Prophet supports this interpretation. Says he, "every child is born in the likeness of Islam; it is only his parents that make him a Christian, a Jew or a Fire-Worshipper" (Bukhari). So the "touch" of Satan referred to in the foregoing hadith cannot be general; it must be taken in a restricted sense.
That Jesus and his mother are not alone in being free from the touch of Satan is clear from a number of Quranic verses and several sayings of the Holy Prophet. To quote only one instance from each, the Quran says: (O Satan,) surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:43). And the Holy Prophet says: "If a person goes in unto his wife praying, 'O my Lord, keep me away from Satan and so too, keep away the child you grant me', and the wife conceives on such an occasion, the child born will be free from the touch of Satan" (Bukhari).
As for himself personally the Holy Prophet says, "Every one of you has a satan attached to him (who tries to lead him astray) but God has helped me against my satan who has turned Muslim, i.e. obedient and submissive" (Musnad). This means that so far as the Holy Prophet was concerned, Satan had become virtually non-existent. This is certainly a much more exalted position than mere protection against the attack of Satan. Truly has the Prophet remarked, "If Moses and Jesus had been alive, they would have found themselves forced to follow me" (Kathir).
Finally, it may be noted that though Islam declares all Prophets of God to be virtually safe from the influence of Satan, the Bible does not ascribe this protection to Jesus for the New Testament clearly states at a number of places that he was tempted by the Devil for no less than forty days (e.g. Mark 1:12, 13).
4
اس آیت میں اَلذَّکَرُ کے الفاظ ہیں اور اَلْ کبھی معہود ذہنی کے لئے بھی استعمال ہوتا ہے (اقرب) پس ترجمہ بالکل صحیح اور لفظ بلفظ درست ہے۔
5
اس دعا سے ظاہر ہے کہ کسی رؤیا کے ذریعہ سے اُمِّ مریم کو بتایا گیا تھا کہ اس پر اور اس کی اولاد پر شیطان حملہ کرے گا۔ فَتَدَبَّرُوْا۔
327
Important Words:
مریم (Mary) was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation Miriam). The word, which is probably a compound one consisting of مر and یم it possesses, in Hebrew, a variety of interpretations, some of them being "bitter sea"; "drop of the sea"; "star of the sea"; "bitterness"; "mistress" or "lady". From two alternative roots Mariam might also mean, "the rebellious", or "the corpulent" (Enc. Bib. under Mary). It also means "exalted" (Cruden’s Concordance). Muslim traditionists ascribe to the word the meaning of "pious worshipper" (Kashshaf).
الرجیم (the rejected) is passive participle from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him away; he cursed him; he boycotted or forsook him; he reviled or abused him. رجم الرجل means, the man said a thing on conjecture. رجم القبر means, he put up a stone at the tomb to serve as a sign. الرجیم means: (1) one whom God has driven away from His presence and mercy, i.e. the one rejected; (2) one whom God has cursed; (3) one who has been forsaken and abandoned; and (4) one who has been pelted with stones (Aqrab & Lane). It also means, one driven away or deprived of all goodness and virtue (Mufradat).
Commentary:
Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.
The words, Allah knew best what she had brought forth, form a parenthetical clause spoken by God whereas the following words, the male was not like the female, may be taken to have been either spoken by God or by Mary’s mother. Most probably they are God’s words and mean as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired, inasmuch as only a boy was fit to do the special service to which she desired to dedicate him.
The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary, meaning exalted or a pious worshipper, signified.
The words, I commit her and her offspring to Thy protection from Satan, the rejected, offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection from Satan, the rejected. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:38; 3:45; also Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son is not unfounded. It finds mention in the Gospel of Mary (3:5) though perhaps in a somewhat different form.
There was nothing unusual about the prayer of Hanna, Mary’s mother, that Mary and her offspring might be protected from satanic influences. All pious parents are actuated by such a desire for their children and pray that they should grow up to lead good and virtuous lives. But unfortunately this simple and natural prayer of Mary’s mother, coupled with a saying of the Holy Prophet to the effect that Mary and her son Jesus were free from the touch of Satan, has given rise to widespread misunderstanding and has been made the basis of an entirely erroneous and misleading belief among a section of Muslims, besides affording to Christians a welcome excuse for attacking Islam. A section among the latter-day Muslims has come to believe that of all men and women, Jesus and his mother, Mary, alone were immune from the evil influences of Satan.
As hinted above, this doctrine is based on a tradition of the Holy Prophet which says: "No child is born but Satan touches it at the time of its birth and makes it cry, except Jesus and his mother Mary" (Bukhari). Unfortunately, this saying of the Holy Prophet has been shorn of its true setting and utterly misunderstood. These words of the Prophet, besides being not strictly relevant as they refer only to the touch of Satan at the time of the birth of a child and not absolutely, were necessitated by the fact that the Jews, out of their enmity towards Jesus, charged him and his mother with the infamous accusation that, God forbid, Mary led an immoral life, and conceived out of legal wedlock, and that consequently Jesus, her son, had an illegal birth. It was to refute this filthy charge that the Holy Prophet uttered the above-quoted words. So this saying of the Prophet is not intended to be general but has only a particular significance with a specific setting. In fact this hadith mentions the names of Jesus and his mother Mary only by way of citing an instance and what is meant is that all mortals born of a woman are likely to come under the influence of Satan except such as possess moral and spiritual qualities like unto those possessed by Mary and her son. The Arabic language is not wanting in instances where a person is named not in his individual capacity, but as representing a class of people (Kashshaf & Manawi). The names of Jesus and Mary have been specifically chosen because of the aspersion upon them by the wicked Jews. Another equally good interpretation is that the words "no child is born" occurring in this hadith are, as hinted above not general but have been used in a restricted sense, signifying not all children absolutely but only such children as were born out of wedlock in the days of Jesus, and the name of Mary has been added because it was her abnormal conception that occasioned such birth of Jesus. Another saying of the Holy Prophet supports this interpretation. Says he, "every child is born in the likeness of Islam; it is only his parents that make him a Christian, a Jew or a Fire-Worshipper" (Bukhari). So the "touch" of Satan referred to in the foregoing hadith cannot be general; it must be taken in a restricted sense.
That Jesus and his mother are not alone in being free from the touch of Satan is clear from a number of Quranic verses and several sayings of the Holy Prophet. To quote only one instance from each, the Quran says: (O Satan,) surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:43). And the Holy Prophet says: "If a person goes in unto his wife praying, 'O my Lord, keep me away from Satan and so too, keep away the child you grant me', and the wife conceives on such an occasion, the child born will be free from the touch of Satan" (Bukhari).
As for himself personally the Holy Prophet says, "Every one of you has a satan attached to him (who tries to lead him astray) but God has helped me against my satan who has turned Muslim, i.e. obedient and submissive" (Musnad). This means that so far as the Holy Prophet was concerned, Satan had become virtually non-existent. This is certainly a much more exalted position than mere protection against the attack of Satan. Truly has the Prophet remarked, "If Moses and Jesus had been alive, they would have found themselves forced to follow me" (Kathir).
Finally, it may be noted that though Islam declares all Prophets of God to be virtually safe from the influence of Satan, the Bible does not ascribe this protection to Jesus for the New Testament clearly states at a number of places that he was tempted by the Devil for no less than forty days (e.g. Mark 1:12, 13).
402
Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.
402A
The words, Allah knew best of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either by God or by Mary’s mother. Most probably they are God’s words and mean, as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired to have, inasmuch as a boy only was fitted to do the special service to which she desired to dedicate him. The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary (meaning exalted or a pious worshipper) signified.
402B
Maryam was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation, Miriam). The word, which is probably a compound one in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.).
402C
These words offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:36; Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son finds mention in the Gospel of Mary (3: 5) though perhaps in a somewhat different form. There was nothing unusual about the prayer of Hanna, Mary’s mothe
402D
Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane).
ٱلَّذِينَ ءَامَنُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ وَٱلَّذِينَ كَفَرُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱلطَّٰغُوتِ فَقَٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَٰنِ ۖ إِنَّ كَيْدَ ٱلشَّيْطَٰنِ كَانَ ضَعِيفًا
Important Words:
الطاغوت (the Evil One). See 2:257.
545A
Important Words:
الطاغوت (the Evil One). See 2:257.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
یہاں ضمیر جمع بجائے مفرد مجبوراً استعمال کی گئی ہے۔
2:220; 5:92.
5:4.
Important Words:
الخمروالمیسر (wine and games of hazard). See note on 2:220.
انصاب والازلام (idols and divining arrows). See note on 5:4.
رجس (abomination) is derived from رجس which means, it was or became unclean or dirty or filthy or disliked or hated; he performed a bad or evil or abominable action. رجس means, it made a sound or noise. رجس means, dirt or filth; or a dirty or filthy thing; anything or any action that is disliked or hated for its uncleanness or filthiness; a sin or crime; an action that leads to punishment; punishment; unbelief and infidelity; suggestion of the devil (Lane & Aqrab).
Commentary:
See 2:220 & 5:4. Almost all the meanings of رجس are applicable here.
e
2:220; 5:92.
f
5:4.
2
یہاں ضمیر جمع بجائے مفرد مجبوراً استعمال کی گئی ہے۔
a
2:220; 5:92.
b
5:4.
718
Important Words:
الخمروالمیسر (wine and games of hazard). See note on 2:220.
انصاب والازلام (idols and divining arrows). See note on 5:4.
رجس (abomination) is derived from رجس which means, it was or became unclean or dirty or filthy or disliked or hated; he performed a bad or evil or abominable action. رجس means, it made a sound or noise. رجس means, dirt or filth; or a dirty or filthy thing; anything or any action that is disliked or hated for its uncleanness or filthiness; a sin or crime; an action that leads to punishment; punishment; unbelief and infidelity; suggestion of the devil (Lane & Aqrab).
Commentary:
See 2:220 & 5:4. Almost all the meanings of رجس are applicable here.
a
2:220; 5:92.
b
5:4.
وَمِنَ ٱلْأَنْعَٰمِ حَمُولَةً وَفَرْشًا ۚ كُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ
2:209.
See 2:209.
Apart from its primary meaning the verse also hints that the eating of lawful things is a means of safeguarding one against the attacks of Satan.
See 2:209.
Important Words:
فرشا (for slaughter) is derived from فرش. They say فرشه i.e. he spread it or expanded it; or he prostrated it; or he threw it down (for slaughter). فرش means, what is spread on the ground, etc.; a plain tract of land; a depressed tract of land; shrubs or small trees; such animals as are fit for slaughter, or such as are thrown down for slaughter (Lane).
Commentary:
Apart from its primary meaning the verse also hints that the eating of lawful things is a means of ensuring one against the attacks of Satan.
b
2:209.
a
See 2:209.
882
Important Words:
فرشا (for slaughter) is derived from فرش. They say فرشه i.e. he spread it or expanded it; or he prostrated it; or he threw it down (for slaughter). فرش means, what is spread on the ground, etc.; a plain tract of land; a depressed tract of land; shrubs or small trees; such animals as are fit for slaughter, or such as are thrown down for slaughter (Lane).
Commentary:
Apart from its primary meaning the verse also hints that the eating of lawful things is a means of ensuring one against the attacks of Satan.
a
See 2:209.
922
Apart from its primary meaning the verse also hints that the eating of lawful things is a means of safeguarding one against the attacks of Satan.
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ ۚ إِنَّهُۥ سَمِيعٌ عَلِيمٌ
41:37.
41:37.
41:37.
Important Words:
نزغ (evil suggestion). They say نزغه نزغا i.e. he found fault with, and spoke evil of, him. نزغ بین القوم means, he incited or excited the people one against another and thus created disorder. نزغه الشیطان الی المعاصی means, Satan incited him to commit sins. النزغ means, an evil speech or evil suggestion meant to incite people against one another (Aqrab).
Commentary:
The address in this verse is to the readers in general and to the Holy Prophet in particular. The first clause of the verse may mean (1) if Satan incites you to anger or makes an evil suggestion to you; or (2) if some wicked person incites you against your enemies or stirs up mischief.
The words, then seek refuge in Allah, mean that in such a case you should control yourselves and pray to God for help.
h
41:37.
a
41:37.
1085
Important Words:
نزغ (evil suggestion). They say نزغه نزغا i.e. he found fault with, and spoke evil of, him. نزغ بین القوم means, he incited or excited the people one against another and thus created disorder. نزغه الشیطان الی المعاصی means, Satan incited him to commit sins. النزغ means, an evil speech or evil suggestion meant to incite people against one another (Aqrab).
Commentary:
The address in this verse is to the readers in general and to the Holy Prophet in particular. The first clause of the verse may mean (1) if Satan incites you to anger or makes an evil suggestion to you; or (2) if some wicked person incites you against your enemies or stirs up mischief.
The words, then seek refuge in Allah, mean that in such a case you should control yourselves and pray to God for help.
b
41:37.
إِنَّ ٱلَّذِينَ ٱتَّقَوْا۟ إِذَا مَسَّهُمْ طَٰٓئِفٌ مِّنَ ٱلشَّيْطَٰنِ تَذَكَّرُوا۟ فَإِذَا هُم مُّبْصِرُونَ
3:136.
3:136.
These words signify that when righteous people are incited to anger by Satan; or when some mischief is stirred up against them by wicked men, they remember Allah.
3:136.
Important Words:
طائف (suggestion) is derived from طاف (with the letter ی as the central letter of the infinitive). They say طاف به الخیال i.e. the apparition, etc. came to him or visited him in sleep. طیف or طائف means, an apparition or phantom or imaginary form; anything that obscures the sight, arising from a suggestion of Satan or a human being (generally in sleep); a thing that comes to one or visits one; Satan’s visitation by touch or suggestion or vain prompting; anger, etc. (Lane).
Commentary:
The expression, when a suggestion from Satan assails them, means: (1) when righteous people are incited to anger by Satan; or (2) when some mischief is stirred up against them by wicked men. The words, they remember God, mean: (1) they pray to God; or (2) they call to mind the commandment of God to control their anger. The verse means that, if in a fit of anger, a Muslim should become, as it were, blind and lose self-control, or if some mischief be stirred up against him by his enemies and he becomes involved in a difficulty, he should pray to God so that with His help he may regain self-control and begin to see his way out of the difficulty.
a
3:136.
b
3:136.
1086
Important Words:
طائف (suggestion) is derived from طاف (with the letter ی as the central letter of the infinitive). They say طاف به الخیال i.e. the apparition, etc. came to him or visited him in sleep. طیف or طائف means, an apparition or phantom or imaginary form; anything that obscures the sight, arising from a suggestion of Satan or a human being (generally in sleep); a thing that comes to one or visits one; Satan’s visitation by touch or suggestion or vain prompting; anger, etc. (Lane).
Commentary:
The expression, when a suggestion from Satan assails them, means: (1) when righteous people are incited to anger by Satan; or (2) when some mischief is stirred up against them by wicked men. The words, they remember God, mean: (1) they pray to God; or (2) they call to mind the commandment of God to control their anger. The verse means that, if in a fit of anger, a Muslim should become, as it were, blind and lose self-control, or if some mischief be stirred up against him by his enemies and he becomes involved in a difficulty, he should pray to God so that with His help he may regain self-control and begin to see his way out of the difficulty.
c
3:136.
1088
These words signify that when righteous people are incited to anger by Satan; or when some mischief is stirred up against them by wicked men, they remember Allah.
إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءً لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ
3:155.
这节经文指的是白德尔战役。
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
3:155.
The reference in the verse is to the Battle of Badr.
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
3:155.
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
536
这节经文指的是白德尔战役。
537
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
538
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
1
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
3
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
b
3:155.
1102
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
1101
The reference in the verse is to the Battle of Badr.
1102
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
1103
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
فَإِذَا قَرَأْتَ ٱلْقُرْءَانَ فَٱسْتَعِذْ بِٱللَّهِ مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ
Commentary:
In v. 97 it was said that those who would remain steadfast under hard trials would be favoured with great rewards. The present verse tells believers that the best way by which they could guard heavenly boons is that they should seek the protection of God against the attacks of Satan. The reason why Muslims are bidden to seek the protection of God against Satan while beginning to recite the Quran is that it is a most precious treasure from which Satan tries to keep men away. Hence the necessity of seeking God’s protection against Satan while beginning the recitation of the Quran lest worldly gains and material comforts should make men oblivious of their great spiritual objectives.
1899
Commentary:
In v. 97 it was said that those who would remain steadfast under hard trials would be favoured with great rewards. The present verse tells believers that the best way by which they could guard heavenly boons is that they should seek the protection of God against the attacks of Satan. The reason why Muslims are bidden to seek the protection of God against Satan while beginning to recite the Quran is that it is a most precious treasure from which Satan tries to keep men away. Hence the necessity of seeking God’s protection against Satan while beginning the recitation of the Quran lest worldly gains and material comforts should make men oblivious of their great spiritual objectives.
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ وَمَن يَتَّبِعْ خُطُوَٰتِ ٱلشَّيْطَٰنِ فَإِنَّهُۥ يَأْمُرُ بِٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۚ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
6:143; 19:45; 36:61.
由于人类的天性中根植着一种内在的感觉, 即对做一件显然是罪恶的行为有一种犹豫而恐惧的感觉, 恶魔因此在开始时避免去诱惑一个受害者做一件显然是不道德的行为。他逐步地把受害者引向道德的毁灭, 一般从表面上看来不是十分有害的行动开始。一个人以制造流言蜚语开始, 而以犯下他开始时强加给别人的那一罪行而结束。
6:143; 19:45; 36:61.
As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act, to begin with, Satan avoids tempting his victim to commit a manifestly immoral act. He leads him to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. Beginning with slander-mongering a man ends by committing the very offence he had begun by foisting it upon others.
6:143; 19:45; 36:61.
Commentary:
This verse sheds some light on how vice spreads and becomes disseminated and diffused. The propagation of vice begins with something which is apparently quite petty and harmless. As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act; to begin with, Satan avoids tempting a man to commit a manifestly immoral act. He leads his victim to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. The victim is tempted to talk to others what he hears from someone else about an immoral act done by an individual. Soon after, scandal-mongering leads him to the forging of slanders, and the next step is the commission of the very offence which he had begun by foisting on others. Islam has cut at the very root of all evil by strictly prohibiting and condemning and even punishing scandal-mongering, as it ultimately leads to the moral disintegration of a community.
The words, "Allah is Hearing, Knowing," mean that when a man loses his way and prays to God, He listens to him and answers his prayer; and when one who is in distress responds to the Divine voice and follows it, Divine knowledge comes to his rescue and guides and leads him to his deliverance.
a
6:143; 19:45; 36:61.
901
由于人类的天性中根植着一种内在的感觉, 即对做一件显然是罪恶的行为有一种犹豫而恐惧的感觉, 恶魔因此在开始时避免去诱惑一个受害者做一件显然是不道德的行为。他逐步地把受害者引向道德的毁灭, 一般从表面上看来不是十分有害的行动开始。一个人以制造流言蜚语开始, 而以犯下他开始时强加给别人的那一罪行而结束。
a
6:143; 19:45; 36:61.
2604
Commentary:
This verse sheds some light on how vice spreads and becomes disseminated and diffused. The propagation of vice begins with something which is apparently quite petty and harmless. As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act; to begin with, Satan avoids tempting a man to commit a manifestly immoral act. He leads his victim to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. The victim is tempted to talk to others what he hears from someone else about an immoral act done by an individual. Soon after, scandal-mongering leads him to the forging of slanders, and the next step is the commission of the very offence which he had begun by foisting on others. Islam has cut at the very root of all evil by strictly prohibiting and condemning and even punishing scandal-mongering, as it ultimately leads to the moral disintegration of a community.
The words, "Allah is Hearing, Knowing," mean that when a man loses his way and prays to God, He listens to him and answers his prayer; and when one who is in distress responds to the Divine voice and follows it, Divine knowledge comes to his rescue and guides and leads him to his deliverance.
a
6:143; 19:45; 36:61.
2036
As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act, to begin with, Satan avoids tempting his victim to commit a manifestly immoral act. He leads him to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. Beginning with slander-mongering a man ends by committing the very offence he had begun by foisting it upon others.
وَدَخَلَ ٱلْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِن شِيعَتِهِۦ وَهَٰذَا مِنْ عَدُوِّهِۦ ۖ فَٱسْتَغَٰثَهُ ٱلَّذِى مِن شِيعَتِهِۦ عَلَى ٱلَّذِى مِنْ عَدُوِّهِۦ فَوَكَزَهُۥ مُوسَىٰ فَقَضَىٰ عَلَيْهِ ۖ قَالَ هَٰذَا مِنْ عَمَلِ ٱلشَّيْطَٰنِ ۖ إِنَّهُۥ عَدُوٌّ مُّضِلٌّ مُّبِينٌ
20:41; 26:20.
穆撒的性格是非常高贵的, 在主示的非常崇高的理想鼓舞之下, 他总是乐于帮助弱小而被压迫的民族; 因此在一个可怜的以色列人, 请求他的援助来对付那个傲慢而残忍的埃及人时, 他立刻去救他。
“这属于恶魔的行为” 这句话, 按照阿拉伯习用语的意思是, 某一罪恶的事情发生了, 也就是说, “恶魔唆使一个埃及人和一个以色列人打架, 而我不得不来帮助那被压迫的以色列人, 结果做了一件坏事” 即打死了一个人。否则, 这句话也可以作为对打死的那个埃及人讲的, 意思是, “这是你恶魔行为的下场”, 也就是说, “你的死是你自己邪恶和犯罪行为的结果”。穆撒没有用致命的武器而只是抵抗那个埃及人, 或是用拳头打他, 表明后者是偶然死亡的。显然, 在穆撒方面并没有打死他的意图。«古兰经»在这节经文中并没有提到穆撒说的那个埃及人的卑鄙行径。那个埃及人据说是强迫一个以色列女人和他通奸。这肯定会引起这节经文中所说的那次争吵, 最后引起穆撒的干预以及那埃及人的死亡 (《犹太百科全書》“Moses” 项下)。
یعنی آرام سے اپنے گھروں میں سو رہے تھے۔ دوپہر کو یا آدھی رات کو۔
گھونسا‘ جسے پنجابی میں مُکّا کہتے ہیں۔
یعنی شیطان نے میری قوم کے آدمی اور فرعون کی قوم کے آدمی کو غصہ دلا کر آپس میں لڑوادیا۔ اور مجھے اپنی قوم کے آدمی کی جو مظلوم تھا مدد کرنی پڑی اور فرعون کی قوم کا آدمی مر گیا۔
20:41; 26:20.
Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, This is of Satan’s doing, according to Arabic idiom means that some evil thing has happened, i.e. 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e. the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e. 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter’s death was accidental. Evidently, there was no intention on Moses’s part to kill him. The Qur’an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses’s interference and the death of the Egyptian
20:41; 26:20.
Important Words:
وکزہ (struck him with his fist) means, he struck or beat him; he beat or struck him with his fist; he pushed or impelled or repelled him; he goaded him (Lane).
Commentary:
Being of a very noble nature and having been inspired by high ideals, Moses was always ready to help weak and oppressed people and so when a poor and weak Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, "this is of Satan’s doing," according to Arabic idiom means that some evil thing has happened, i.e. "Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing i.e. the death of a person." Or the words might have been addressed to the dead Egyptian meaning, "this is the outcome of your satanic deed," i.e. "your death is the result of your own wickedness and transgression." The fact that Moses used no lethal weapon and only repelled the Egyptian or at best struck him with his fist shows that the latter’s death was accidental. Clearly there was no intention on Moses’ part to cause it.
The Quran has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse but from Jewish Encyclopedia we know that the said Egyptian had forced an Israelite woman to commit adultery with him and that was indeed a devilish deed. It apparently led to the quarrel referred to in the verse and ultimately to Moses’ interference and the death of the Egyptian (Jew. Enc. under "Moses").
c
20:41; 26:20.
961
穆撒的性格是非常高贵的, 在主示的非常崇高的理想鼓舞之下, 他总是乐于帮助弱小而被压迫的民族; 因此在一个可怜的以色列人, 请求他的援助来对付那个傲慢而残忍的埃及人时, 他立刻去救他。
962
“这属于恶魔的行为” 这句话, 按照阿拉伯习用语的意思是, 某一罪恶的事情发生了, 也就是说, “恶魔唆使一个埃及人和一个以色列人打架, 而我不得不来帮助那被压迫的以色列人, 结果做了一件坏事” 即打死了一个人。否则, 这句话也可以作为对打死的那个埃及人讲的, 意思是, “这是你恶魔行为的下场”, 也就是说, “你的死是你自己邪恶和犯罪行为的结果”。穆撒没有用致命的武器而只是抵抗那个埃及人, 或是用拳头打他, 表明后者是偶然死亡的。显然, 在穆撒方面并没有打死他的意图。«古兰经»在这节经文中并没有提到穆撒说的那个埃及人的卑鄙行径。那个埃及人据说是强迫一个以色列女人和他通奸。这肯定会引起这节经文中所说的那次争吵, 最后引起穆撒的干预以及那埃及人的死亡 (《犹太百科全書》“Moses” 项下)。
3
یعنی آرام سے اپنے گھروں میں سو رہے تھے۔ دوپہر کو یا آدھی رات کو۔
4
گھونسا‘ جسے پنجابی میں مُکّا کہتے ہیں۔
5
یعنی شیطان نے میری قوم کے آدمی اور فرعون کی قوم کے آدمی کو غصہ دلا کر آپس میں لڑوادیا۔ اور مجھے اپنی قوم کے آدمی کی جو مظلوم تھا مدد کرنی پڑی اور فرعون کی قوم کا آدمی مر گیا۔
b
20:41; 26:20.
2887
Important Words:
وکزہ (struck him with his fist) means, he struck or beat him; he beat or struck him with his fist; he pushed or impelled or repelled him; he goaded him (Lane).
Commentary:
Being of a very noble nature and having been inspired by high ideals, Moses was always ready to help weak and oppressed people and so when a poor and weak Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, "this is of Satan’s doing," according to Arabic idiom means that some evil thing has happened, i.e. "Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing i.e. the death of a person." Or the words might have been addressed to the dead Egyptian meaning, "this is the outcome of your satanic deed," i.e. "your death is the result of your own wickedness and transgression." The fact that Moses used no lethal weapon and only repelled the Egyptian or at best struck him with his fist shows that the latter’s death was accidental. Clearly there was no intention on Moses’ part to cause it.
The Quran has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse but from Jewish Encyclopedia we know that the said Egyptian had forced an Israelite woman to commit adultery with him and that was indeed a devilish deed. It apparently led to the quarrel referred to in the verse and ultimately to Moses’ interference and the death of the Egyptian (Jew. Enc. under "Moses").
a
20:41; 26:20.
2204
Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
2205
The expression, This is of Satan’s doing, according to Arabic idiom means that some evil thing has happened, i.e. 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e. the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e. 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter’s death was accidental. Evidently, there was no intention on Moses’s part to kill him. The Qur’an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses’s interference and the death of the Egyptian
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ ۖ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
12:101.
12:101.
12:101; 17:54.
Commentary:
نزع meaning, an evil suggestion or mischief, the verse purports to say that evil-minded people always try to put obstacles in the way of truth and incite men of satanic nature against one who preaches the truth to them. It enjoins all preachers of truth to seek God’s protection and pray to Him for help and succour when such an ugly situation faces them. See also 7:201 and 22:53.
a
12:101.
a
12:101; 17:54.
3586
Commentary:
نزع meaning, an evil suggestion or mischief, the verse purports to say that evil-minded people always try to put obstacles in the way of truth and incite men of satanic nature against one who preaches the truth to them. It enjoins all preachers of truth to seek God’s protection and pray to Him for help and succour when such an ugly situation faces them. See also 7:201 and 22:53.
c
12:101.
إِنَّمَا ٱلنَّجْوَىٰ مِنَ ٱلشَّيْطَٰنِ لِيَحْزُنَ ٱلَّذِينَ ءَامَنُوا۟ وَلَيْسَ بِضَآرِّهِمْ شَيْـًٔا إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
یعنی ایسے مشوروں کا جو کہ بدکاموں کے متعلق ہوں۔
Commentary:
The disbelievers are warned that their secret societies and assemblies would not in any way harm the cause of truth, try as they might.
1
یعنی ایسے مشوروں کا جو کہ بدکاموں کے متعلق ہوں۔
4180
Commentary:
The disbelievers are warned that their secret societies and assemblies would not in any way harm the cause of truth, try as they might.
ٱسْتَحْوَذَ عَلَيْهِمُ ٱلشَّيْطَٰنُ فَأَنسَىٰهُمْ ذِكْرَ ٱللَّهِ ۚ أُو۟لَٰٓئِكَ حِزْبُ ٱلشَّيْطَٰنِ ۚ أَلَآ إِنَّ حِزْبَ ٱلشَّيْطَٰنِ هُمُ ٱلْخَٰسِرُونَ
كَمَثَلِ ٱلشَّيْطَٰنِ إِذْ قَالَ لِلْإِنسَٰنِ ٱكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّى بَرِىٓءٌ مِّنكَ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَٰلَمِينَ
8:49; 14:23.
8:49; 14:23.
8:49; 14:23.
Commentary:
The verse mentions one more mark of a hypocrite. When relying upon his seductive promises his victim gets involved in trouble, he leaves him alone, disowning all responsibility for his misfortune.
a
8:49; 14:23.
a
8:49; 14:23.
4202
Commentary:
The verse mentions one more mark of a hypocrite. When relying upon his seductive promises his victim gets involved in trouble, he leaves him alone, disowning all responsibility for his misfortune.
a
8:49; 14:23.