ہُوۡد
Appears 24 times in Quran
📖 Lane's Lexicon
Classical definitions for root هود
Derived Stems (150)
Derived Words (4)
Words derived from the lemma "ہُوۡد".
Occurrences in Quran
Found 24 verses containing "ہُوۡد".
وَقَالُوۡا لَنۡ یَّدۡخُلَ الۡجَنَّۃَ اِلَّا مَنۡ کَانَ ہُوۡدًا اَوۡ نَصٰرٰی ۗ تِلۡکَ اَمَانِیُّہُمۡ ۗ قُلۡ ہَاتُوۡا بُرۡہٰنَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
2:63.
اس کلام کے یہ معنے ہیں کہ یہودی کہتے ہیں کہ صرف یہودی‘ اور مسیحی کہتے ہیں کہ صرف مسیحی جنت میں داخل ہوں گے۔ یہ مرادنہیں کہ یہودی یہ سمجھتے ہیں کہ یہودی اور مسیحی ہی جنتی ہیں اور مسیحی سمجھتے ہیں کہ مسیحی اور یہودی ہی جنتی ہیں۔
2:95; 62:7.
Important Words:
ھود (the Jews) has by some been looked upon as the plural of ھائد which is active participle from ھاد meaning, he repented and turned towards the truth or towards God. In this sense ھود would mean, a people who have turned to God with repentance. The word ھود is a proper name for the Jews. The original and commoner word, however, is الیھود or یھود from which, according to some, the letter یا has been dropped, leaving the word ھود (Aqrab). See also 2:63.
Commentary:
So far Christians were not separately addressed. But now the Quran mentions them along with the Jews, indicating that their case was no better than that of the latter, both being under the delusion that one could obtain salvation merely by becoming a Jew or a Christian. They forgot the fact that when God had established a fresh covenant, salvation could not be possible without conforming thereto. If, however, the Jews and the Christians were justified in their claims, they should advance some reasons or scriptural evidence to show that it was enough for the purposes of salvation to join their folds. And they could not do it, because in their very Scriptures was foretold the appearance of a Prophet whom they were enjoined to accept and whose rejection was stated to lead to estrangement from God.
Christianity, as well as Judaism, was meant for the guidance of the Israelites alone. The mission of Jesus was not meant for the whole world (Matt. 7:6; 10:6; 15:24; Mark 7:27). Though later on the followers of Jesus violated the limit imposed upon his mission and claimed universality for it, yet the hard fact remains that he was sent only for the Israelites, and his mission was to uplift that people alone. As other nations of the world are also the creation of God, it is therefore only right to believe that God must have made some arrangement for their guidance as well. Hence, it is quite unreasonable on the part of the Jews and Christians to hold that the door of salvation was closed against the followers of other faiths. Such a view would mean that God had confined salvation to certain tribes, to the exclusion of others, which is evidently absurd.
Islam, however, is not exposed to that objection. In the first place, it is not a tribal faith, but is universal in character. In the Quran, God enjoins the Holy Prophet to Say, O mankind! truly I am a Messenger to you all from Allah (7:159). Similarly, there is a saying of the Holy Prophet to the effect, "I have been sent for the whole mankind while the Prophets before me were sent to particular peoples only" (Musnad).
Secondly, unlike Judaism and Christianity, Islam does not hold Hell to be ever-lasting, but a place of reformation, where sinners will be purged of their sins to enable them to find their way ultimately to Heaven and enjoy the reward of whatever good deeds they had done in this world. On the other hand, Islam looks upon the bounties of Heaven to be everlasting. With Jews and Christians, it is only the wish that has been father to the thought and nothing else. Produce your proof, if you are truthful, says the Quran.
f
2:63.
2
اس کلام کے یہ معنے ہیں کہ یہودی کہتے ہیں کہ صرف یہودی‘ اور مسیحی کہتے ہیں کہ صرف مسیحی جنت میں داخل ہوں گے۔ یہ مرادنہیں کہ یہودی یہ سمجھتے ہیں کہ یہودی اور مسیحی ہی جنتی ہیں اور مسیحی سمجھتے ہیں کہ مسیحی اور یہودی ہی جنتی ہیں۔
c
2:95; 62:7.
118
Important Words:
ھود (the Jews) has by some been looked upon as the plural of ھائد which is active participle from ھاد meaning, he repented and turned towards the truth or towards God. In this sense ھود would mean, a people who have turned to God with repentance. The word ھود is a proper name for the Jews. The original and commoner word, however, is الیھود or یھود from which, according to some, the letter یا has been dropped, leaving the word ھود (Aqrab). See also 2:63.
Commentary:
So far Christians were not separately addressed. But now the Quran mentions them along with the Jews, indicating that their case was no better than that of the latter, both being under the delusion that one could obtain salvation merely by becoming a Jew or a Christian. They forgot the fact that when God had established a fresh covenant, salvation could not be possible without conforming thereto. If, however, the Jews and the Christians were justified in their claims, they should advance some reasons or scriptural evidence to show that it was enough for the purposes of salvation to join their folds. And they could not do it, because in their very Scriptures was foretold the appearance of a Prophet whom they were enjoined to accept and whose rejection was stated to lead to estrangement from God.
Christianity, as well as Judaism, was meant for the guidance of the Israelites alone. The mission of Jesus was not meant for the whole world (Matt. 7:6; 10:6; 15:24; Mark 7:27). Though later on the followers of Jesus violated the limit imposed upon his mission and claimed universality for it, yet the hard fact remains that he was sent only for the Israelites, and his mission was to uplift that people alone. As other nations of the world are also the creation of God, it is therefore only right to believe that God must have made some arrangement for their guidance as well. Hence, it is quite unreasonable on the part of the Jews and Christians to hold that the door of salvation was closed against the followers of other faiths. Such a view would mean that God had confined salvation to certain tribes, to the exclusion of others, which is evidently absurd.
Islam, however, is not exposed to that objection. In the first place, it is not a tribal faith, but is universal in character. In the Quran, God enjoins the Holy Prophet to Say, O mankind! truly I am a Messenger to you all from Allah (7:159). Similarly, there is a saying of the Holy Prophet to the effect, "I have been sent for the whole mankind while the Prophets before me were sent to particular peoples only" (Musnad).
Secondly, unlike Judaism and Christianity, Islam does not hold Hell to be ever-lasting, but a place of reformation, where sinners will be purged of their sins to enable them to find their way ultimately to Heaven and enjoy the reward of whatever good deeds they had done in this world. On the other hand, Islam looks upon the bounties of Heaven to be everlasting. With Jews and Christians, it is only the wish that has been father to the thought and nothing else. Produce your proof, if you are truthful, says the Quran.
f
2:95; 62:7.
134
The Jews and the Christians both suffer from the delusion that only a Jew or a Christian could obtain salvation.
وَقَالَتِ الۡیَہُوۡدُ لَیۡسَتِ النَّصٰرٰی عَلٰی شَیۡءٍ وَّقَالَتِ النَّصٰرٰی لَیۡسَتِ الۡیَہُوۡدُ عَلٰی شَیۡءٍ وَّہُمۡ یَتۡلُوۡنَ الۡکِتٰبَ ۗ کَذٰلِکَ قَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ مِثۡلَ قَوۡلِہِمۡ ۚ فَاللّٰہُ یَحۡکُمُ بَیۡنَہُمۡ یَوۡمَ الۡقِیٰمَۃِ فِیۡمَا کَانُوۡا فِیۡہِ یَخۡتَلِفُوۡنَ
5:69.
5:69.
Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess.
5:69.
5:69.
Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.
b
5:69.
c
5:69.
a
5:69.
b
5:69.
120
Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.
b
5:69.
c
5:69.
136
Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess.
وَلَنۡ تَرۡضٰی عَنۡکَ الۡیَہُوۡدُ وَلَا النَّصٰرٰی حَتّٰی تَتَّبِعَ مِلَّتَہُمۡ ۗ قُلۡ اِنَّ ہُدَی اللّٰہِ ہُوَ الۡہُدٰی ۗ وَلَئِنِ اتَّبَعۡتَ اَہۡوَآءَہُمۡ بَعۡدَ الَّذِیۡ جَآءَکَ مِنَ الۡعِلۡمِ ۙ مَا لَکَ مِنَ اللّٰہِ مِنۡ وَّلِیٍّ وَّلَا نَصِیۡرٍ
2:146; 13:38.
2:146; 13:38.
2:112.
2:146; 13:38.
Important Words:
ملة (creed) is derived from مل and means, among other things, religion; law of Shari‘ah; the right way (Lane).
اھواء (evil desires) is the plural of ھوی (an evil desire). The verb ھوی means, he or it fell or descended or came down from a higher position to a lower one. It also means, it rose or ascended. الھوی means, a desire; an evil or low desire; an evil inclination; love and attachment اتبع ھواہ means, he followed his evil inclination, i.e. swerved from the way of rectitude (Aqrab & Lane).
Commentary:
The words, if thou follow their evil desires, though apparently addressed to the Holy Prophet, are really general in their application, being meant for his followers. The Holy Prophet has been described in the Quran as a model for mankind and a paragon of perfection (3:32; 33:22) and therefore he was infinitely above the possibility of complying with the evil wishes of the Jews and the Christians concerning the guidance he had directly received from God. At several other places in the Quran, the same form of address has been used. This is done to emphasize the importance of the commandment which is seemingly addressed to the Holy Prophet but is really meant for his followers (see 17:24). This mode of address is not peculiar to the Quran. In the Bible we come across similar instances (e.g. Deut. 16:21, 22).
e
2:146; 13:38.
a
2:112.
b
2:146; 13:38.
127
Important Words:
ملة (creed) is derived from مل and means, among other things, religion; law of Shari‘ah; the right way (Lane).
اھواء (evil desires) is the plural of ھوی (an evil desire). The verb ھوی means, he or it fell or descended or came down from a higher position to a lower one. It also means, it rose or ascended. الھوی means, a desire; an evil or low desire; an evil inclination; love and attachment اتبع ھواہ means, he followed his evil inclination, i.e. swerved from the way of rectitude (Aqrab & Lane).
Commentary:
The words, if thou follow their evil desires, though apparently addressed to the Holy Prophet, are really general in their application, being meant for his followers. The Holy Prophet has been described in the Quran as a model for mankind and a paragon of perfection (3:32; 33:22) and therefore he was infinitely above the possibility of complying with the evil wishes of the Jews and the Christians concerning the guidance he had directly received from God. At several other places in the Quran, the same form of address has been used. This is done to emphasize the importance of the commandment which is seemingly addressed to the Holy Prophet but is really meant for his followers (see 17:24). This mode of address is not peculiar to the Quran. In the Bible we come across similar instances (e.g. Deut. 16:21, 22).
a
2:146; 13:38.
وَقَالُوۡا کُوۡنُوۡا ہُوۡدًا اَوۡ نَصٰرٰی تَہۡتَدُوۡا ۗ قُلۡ بَلۡ مِلَّۃَ اِبۡرٰہٖمَ حَنِیۡفًا ۖ وَّمَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ
2:112.
3:68; 6:80; 16:124; 22:32.
حَنِيْف (Hanif) 指 (1) 改邪归正的人 (مُفْرَدَات); (2) 坚信正道绝不背离的人; (3) 绝对赞成伊斯兰教而始终不渝的人 (Lane); (4) 顺从伊布拉欣宗教的人 (اَقْرَبْ); (5) 信仰所有先知的人 (كَثِيْر)。
2:112.
3:68; 6:80; 16:124; 22:32.
Hanif means, (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab); (5) one who believes in all Prophets (Kathir).
2:112.
3:68; 6:80; 16:124; 22:32.
Important Words:
حنیفا (ever inclined to God) is derived from حنف which means, he became inclined. حنیف means: (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab).
Commentary:
There is a notion prevalent among the followers of different religions that salvation is confined to their respective folds only. This view is, however, quite erroneous. Salvation depends upon the grace and mercy of God, and submission to His will is the only way to win His grace and mercy. So long as the following of a religion involves submission to God’s will, there is salvation in it. But when this condition ceases to exist in a religion, that religion can no more offer salvation. The verse points out that the Jews and the Christians are wrong in asserting that the bare entry of a person into their respective religions assures salvation. Not so, says Allah, but salvation lies in what Abraham taught––absolute submission to God’s will. And Abraham was a rightly guided person who taught and practised the spirit of Islam.
The words, he was not of those who set up gods with God, are not used here to remove any misconception about Abraham but to point out to the People of the Book that, while their progenitor Abraham was not an idol-worshipper, they had for themselves practically set up so many equals to God. They outwardly professed belief in God’s Oneness but in their hearts lay hidden, scores of idols which they loved and revered as one should love and revere God alone.
b
2:112.
c
3:68; 6:80; 16:124; 22:32.
82
حَنِيْف (Hanif) 指 (1) 改邪归正的人 (مُفْرَدَات); (2) 坚信正道绝不背离的人; (3) 绝对赞成伊斯兰教而始终不渝的人 (Lane); (4) 顺从伊布拉欣宗教的人 (اَقْرَبْ); (5) 信仰所有先知的人 (كَثِيْر)。
b
2:112.
c
3:68; 6:80; 16:124; 22:32.
142
Important Words:
حنیفا (ever inclined to God) is derived from حنف which means, he became inclined. حنیف means: (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab).
Commentary:
There is a notion prevalent among the followers of different religions that salvation is confined to their respective folds only. This view is, however, quite erroneous. Salvation depends upon the grace and mercy of God, and submission to His will is the only way to win His grace and mercy. So long as the following of a religion involves submission to God’s will, there is salvation in it. But when this condition ceases to exist in a religion, that religion can no more offer salvation. The verse points out that the Jews and the Christians are wrong in asserting that the bare entry of a person into their respective religions assures salvation. Not so, says Allah, but salvation lies in what Abraham taught––absolute submission to God’s will. And Abraham was a rightly guided person who taught and practised the spirit of Islam.
The words, he was not of those who set up gods with God, are not used here to remove any misconception about Abraham but to point out to the People of the Book that, while their progenitor Abraham was not an idol-worshipper, they had for themselves practically set up so many equals to God. They outwardly professed belief in God’s Oneness but in their hearts lay hidden, scores of idols which they loved and revered as one should love and revere God alone.
b
2:112.
c
3:68; 6:80; 16:124; 22:32.
152
Hanif means, (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab); (5) one who believes in all Prophets (Kathir).
اَمۡ تَقُوۡلُوۡنَ اِنَّ اِبۡرٰہٖمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ وَالۡاَسۡبَاطَ کَانُوۡا ہُوۡدًا اَوۡ نَصٰرٰی ۗ قُلۡ ءَاَنۡتُمۡ اَعۡلَمُ اَمِ اللّٰہُ ۗ وَمَنۡ اَظۡلَمُ مِمَّنۡ کَتَمَ شَہٰدَۃً عِنۡدَہٗ مِنَ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
یعنی بائیبل میں تو یہ لکھا ہے کہ ابراہیمؑ۔ اسماعیل ؑ۔ اسحاق ؑ اور یعقوبؑ یہ سب لوگ مسیح ؑ اور موسیٰ ؑ سے پہلے گزرے ہیں‘ پھر یہ یہودی اور مسیحی کس طرح ہو سکتے ہیں۔
3:85; 4:164.
2:284.
Jews and Christians have been indirectly told how Abraham and his children would fare, when as claimed by them salvation is their exclusive monopoly, because they belonged to pre-Mosaic period when Jewish and Christian religions had not yet come into existence.
3:85; 4:164.
2:284.
Commentary:
In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.
Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.
This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds.
a
2:284.
b
3:85; 4:164.
86
犹太教徒和基督教徒已被间接质问, 伊布拉欣和他的后代怎样去宣传了得救是他们独占的专利品?如果他们回答, 这些圣洁的人也是犹太教徒或基督教徒, 这将是违反历史事实, 因为他们处在犹太教和基督教尚未存在的穆撒时期之前。
2
یعنی بائیبل میں تو یہ لکھا ہے کہ ابراہیمؑ۔ اسماعیل ؑ۔ اسحاق ؑ اور یعقوبؑ یہ سب لوگ مسیح ؑ اور موسیٰ ؑ سے پہلے گزرے ہیں‘ پھر یہ یہودی اور مسیحی کس طرح ہو سکتے ہیں۔
a
3:85; 4:164.
b
2:284.
147
Commentary:
In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.
Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.
This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds.
b
3:85; 4:164.
c
2:284.
157
Jews and Christians have been indirectly told how Abraham and his children would fare, when as claimed by them salvation is their exclusive monopoly, because they belonged to pre-Mosaic period when Jewish and Christian religions had not yet come into existence.
مَا کَانَ اِبۡرٰہِیۡمُ یَہُوۡدِیًّا وَّلَا نَصۡرَانِیًّا وَّلٰکِنۡ کَانَ حَنِیۡفًا مُّسۡلِمًا وَّمَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ
یعنی مُوَحّد جو حَنِیْف کا ترجمہ ہے۔
2:141.
3:96; 4:126; 6:162; 16:121, 124.
Important Words:
حنیفا (ever inclined to God). See 2:136.
Commentary:
If Abraham can be said to belong to any of the present faiths, it is Islam; for, (1) Islam is a name with a meaning bearing on the inner spirit of the faith-submission or obedience to the will of God; (2) Abraham himself used the word مسلم for himself and also for his son Ishmael, from whom the Holy Prophet of Islam is descended (2:129); and (3) he prayed that from among his progeny a مسلم (Muslim) people may come forth (2:129). But he was obviously not a Muslim in the sense that he followed in detail the religion brought by the Holy Prophet.
The clause, he was not of those who associate gods with God is a sort of rebuke to Jews and Christians who, in spite of calling themselves monotheists, virtually practised polytheism and still did not hesitate to claim Abraham as one of themselves.
c
2:141.
d
3:96; 4:126; 6:162; 16:121, 124.
3
یعنی مُوَحّد جو حَنِیْف کا ترجمہ ہے۔
a
2:141.
b
3:96; 4:126; 6:162; 16:121, 124.
356
Important Words:
حنیفا (ever inclined to God). See 2:136.
Commentary:
If Abraham can be said to belong to any of the present faiths, it is Islam; for, (1) Islam is a name with a meaning bearing on the inner spirit of the faith-submission or obedience to the will of God; (2) Abraham himself used the word مسلم for himself and also for his son Ishmael, from whom the Holy Prophet of Islam is descended (2:129); and (3) he prayed that from among his progeny a مسلم (Muslim) people may come forth (2:129). But he was obviously not a Muslim in the sense that he followed in detail the religion brought by the Holy Prophet.
The clause, he was not of those who associate gods with God is a sort of rebuke to Jews and Christians who, in spite of calling themselves monotheists, virtually practised polytheism and still did not hesitate to claim Abraham as one of themselves.
b
2:141.
c
3:96; 4:126; 6:162; 16:121, 124.
وَقَالَتِ الۡیَہُوۡدُ وَالنَّصٰرٰی نَحۡنُ اَبۡنٰٓؤُا اللّٰہِ وَاَحِبّٰٓؤُہٗ ۚ قُلۡ فَلِمَ یُعَذِّبُکُمۡ بِذُنُوۡبِکُمۡ ۖ بَلۡ اَنۡتُمۡ بَشَرٌ مِّمَّنۡ خَلَقَ ۚ یَغۡفِرُ لِمَنۡ یَّشَآءُ وَیُعَذِّبُ مَنۡ یَّشَآءُ ۚ وَلِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا بَیۡنَہُمَا ۖ وَاِلَیۡہِ الۡمَصِیۡرُ
62:7.
2:285 3:130; 5:41.
62:7.
2:285; 3:130; 5:41.
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
d
62:7.
e
2:285 3:130; 5:41.
a
62:7.
b
2:285; 3:130; 5:41.
656
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
a
62:7.
b
2:285 3:130; 5:41.
۞ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الۡیَہُوۡدَ وَالنَّصٰرٰۤی اَوۡلِیَآءَ ۘ بَعۡضُہُمۡ اَوۡلِیَآءُ بَعۡضٍ ۚ وَمَنۡ یَّتَوَلَّہُمۡ مِّنۡکُمۡ فَاِنَّہٗ مِنۡہُمۡ ۗ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
3:29, 119; 4:145; 5:58; 60:10.
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them.
Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims.
3:29, 119; 4:145; 5:58; 60:10.
Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.
a
3:29, 119; 4:145; 5:58; 60:10.
381
犹太教人和基督教人忘掉了他们之间的差别, 在反对伊斯兰教上联合起来。穆圣真的说过, “所有不信的人成为一体”, 也就是说, 所有不信的人虽然彼此敌对, 但在反对伊斯兰教时却一致行动。
a
3:29, 119; 4:145; 5:58; 60:10.
683
Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.
a
3:29, 119; 4:145; 5:58; 60:10.
756
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them.
757
Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims.
وَقَالَتِ الۡیَہُوۡدُ یَدُ اللّٰہِ مَغۡلُوۡلَۃٌ ۚ غُلَّتۡ اَیۡدِیۡہِمۡ وَلُعِنُوۡا بِمَا قَالُوۡا ۘ بَلۡ یَدَاہُ مَبۡسُوۡطَتَانِ یُنۡفِقُ کَیۡفَ یَشَآءُ ۚ وَلَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیٰنًا وَّکُفۡرًا ۚ وَاَلۡقَیۡنَا بَیۡنَہُمُ الۡعَدٰوَۃَ وَالۡبَغۡضَآءَ اِلٰی یَوۡمِ الۡقِیٰمَۃِ ۚ کُلَّمَاۤ اَوۡقَدُوۡا نَارًا لِّلۡحَرۡبِ اَطۡفَاَہَا اللّٰہُ ۚ وَیَسۡعَوۡنَ فِی الۡاَرۡضِ فَسَادًا ۚ وَاللّٰہُ لَا یُحِبُّ الۡمُفۡسِدِیۡنَ
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
a
3:56; 5:15.
b
2:18.
f
3:182; 36:48.
g
5:69.
a
3:182; 36:48.
b
5:69.
c
3:56; 5:15.
d
2:18.
695
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
b
3:182; 36:48.
c
5:69.
d
3:56; 5:15.
e
2:18.
767
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
768
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
769
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
۞ لَتَجِدَنَّ اَشَدَّ النَّاسِ عَدٰوَۃً لِّلَّذِیۡنَ اٰمَنُوا الۡیَہُوۡدَ وَالَّذِیۡنَ اَشۡرَکُوۡا ۖ وَلَتَجِدَنَّ اَقۡرَبَہُمۡ مَّوَدَّۃً لِّلَّذِیۡنَ اٰمَنُوا الَّذِیۡنَ قَالُوۡۤا اِنَّا نَصٰرٰی ۚ ذٰلِکَ بِاَنَّ مِنۡہُمۡ قِسِّیۡسِیۡنَ وَرُہۡبَانًا وَّاَنَّہُمۡ لَا یَسۡتَکۡبِرُوۡنَ
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
391
قِسِّيْس (Qissis) 的意思是有知识或科学知识的基督徒的首脑人物; 一个明智而有学识的人 (Lane)。
392
رُهْبَانْ (Ruhban) 是 رَاهِبْ (Rahib) 的复数, 意思是: 苦行者、基督教修道士; 宗教隐士; 在修道院或其密室中把自己贡献给宗教工作或修业的人。(Lane)
713
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
785
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
786
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
787
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.