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وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ ۖ وَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟ وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ ٱللَّهِ أَوْفُوا۟ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَذَكَّرُونَ
4:11; 17:35.
17:36; 26:182, 183; 55:10.
2:287; 7:43.
5:2; 16:92; 17:35.
Next to the injunctions about the protection of life is mentioned the commandment to protect property.
After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
4:11; 17:35.
17:36; 26:182-183; 55:10.
2:287; 7:43.
5:2; 16:92; 17:35.
Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.
a
4:11; 17:35.
b
17:36; 26:182, 183; 55:10.
c
2:287; 7:43.
d
5:2; 16:92; 17:35.
a
4:11; 17:35.
b
17:36; 26:182-183; 55:10.
c
2:287; 7:43.
d
5:2; 16:92; 17:35.
892
Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.
b
4:11; 17:35.
c
17:36; 26:182, 183; 55:10.
d
2:287; 7:43.
e
5:2; 16:92; 17:35.
929
Next to the injunctions about the protection of life is mentioned the commandment to protect property.
930
After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۗ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ ۖ فَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
11:85; 29:37.
6:153; 11:86.
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
11:85; 29:37.
6:153; 11:86.
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
11:85; 29:37.
6:153; 11:86.
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
a
11:85; 29:37.
b
6:153; 11:86.
509
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
510
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
3
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
b
11:85; 29:37.
c
6:153; 11:86.
984
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
b
11:85; 29:37.
c
6:153; 11:86.
1010
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
1011
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
۞ وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ وَلَا تَنقُصُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ ۚ إِنِّىٓ أَرَىٰكُم بِخَيْرٍ وَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ
7:86; 29:37.
26:182, 183.
麦德彦是伊布拉欣的儿子, 是他第三个妻子克土拉 (Keturah) 所生 («创世纪»25:1, 2)。他的子孙都叫麦德彦。他们的城市也叫麦德彦。这个城市位於阿拉伯海岸的阿夸巴 (عَقَبَة, ‘Aqabah) 海湾, 离海约六七英里。麦德彦的后裔生活在希贾兹 (حِجَازْ, Hijaz) 的北部, 城市是他们建造的。穆撒从法老那里出走后避难在该处。他在渡过红海后就和以色列人一起呆在麦德彦的附近。见注释509。
7:86; 29:37.
26:182, 183.
Midian was a son of Abraham from his third wife, Keturah (Gen. 25: 1, 2). His descendants were all called Midian. Their metropolis was also called Midian. This town was situated on the Gulf of ‘Aqabah, on the Arabian coast, at a distance of some six or seven miles from the sea. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was there that Moses fled for refuge from Pharaoh and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. See also {1010}.
7:86; 29:37.
26:182, 183.
Important Words:
محیط (destructive) is derived from حاط. They say حاط به i.e. he guarded, kept, protected or took care of him or it; he defended him or he paid frequent attention to him or it. احاط به means, he or it surrounded, encompassed or enclosed it or him. They say احیط فلان i.e. such a one was destroyed, or his destruction drew near. The Quranic words ان ربك احاط بالناسmean, verily thy Lord hath men in His grasp or power, or He hath destroyed them or is about to destroy them. محیطmeans, surrounding, encompassing or enclosing. The words, عذاب یوم محیط mean, the punishment of a day which shall beset people on every side so that there will be no way of escape from it; or the punishment of a destructive day (Lane).
مدین (Midian) was a son of Abraham from his third wife, Keturah (Gen. 25:1, 2). His descendants were all called Midian, in accordance with ancient usage. Or it may be that originally they were called "Banu Midian" (children of Midian) but these words later became abbreviated into Midian. The metropolis of these people was also called Midian, which itself may be an abbreviation of some such name as Duri Midian (the houses of Midian). This town was situated on the Gulf of ‘Akabah, on the Arabian coast, at a distance of some six or seven miles from the sea. This is why in some ancient books of geography it is mentioned as a sea port, while in others it is shown as an inland town. The trade caravans going from Arabia to Egypt passed through it. There are still several small townships known as Midian, but the original town no longer exists. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was hither that Moses fled for refuge when Pharaoh and his nobles sought to kill him and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. The fact that the word مدین(Midian) possesses a close resemblance to مدینه (Medina), the town of the Holy Prophet, constitutes one of the many similarities Moses had with the Holy Prophet. See also 7:86.
شعیب (Shu‘aib). See 7:86.
Commentary:
Some commentators think that Shu‘aib was the father-in-law of Moses and that Moses had gone to live with him after he had killed an Israelite. The Bible, however, gives the name of the father-in-law of Moses as Jethro (Exod. 3:1). Now Jethro and Shu‘aib cannot be the same person, nor was Shu‘aib the father-in-law of Moses. The following facts support this view:
(1) Shu‘aib has been mentioned in the Quran at several places and so has the father-in-law of Moses, but nowhere in the Quran is there the slightest hint that Shu‘aib and the father-in-law of Moses were the same person nor has the father-in-law of Moses anywhere been referred to as a Prophet of God.
(2) The Quran clearly states that Moses was raised as a Prophet after the destruction of the people of Midian (7:104), which definitely shows that they were not contemporaries.
(3) The Quran also states that Shu‘aib appeared not long after Lot, so he could not be a contemporary of Moses (v. 90 below).
(4) If Shu‘aib had been the contemporary and father-in-law of Moses, he would not have failed to refer to the destruction of Pharaoh and his people, which had taken place only recently, when he had referred to the destruction of the peoples of Noah, Hud and Salih (v. 90), but he did not do so.
The following important facts about the people of Shu‘aib also emerge from this and other verses of the Quran: (a) that, like the Holy Prophet, it was chiefly at the hands of the people of his town that Shu‘aib met with opposition (7:89); (b) that his people not only practised idolatry, but were also fraudulent in their dealings with one another; (c) that they were a well-to-do and prosperous people; (d) that they had adopted the calling of the road and were given to plundering and dacoity (7:86 & 11:86 below). As these people lived on the trade route to Egypt, they used to plunder the caravans which passed by that way. This inference receives further support from the fact that near Midian there was a wood which was peopled by the descendants of Dedan, a nephew of Midian, being the child of another son of Abraham from Keturah (Gen. 25:3). These people are referred to in the Quran as اصحاب الایکة i.e. the People of the Wood (15:79 & 26:177) and Shu‘aib preached to them as he preached to the people of Midian (26:178-192). From 15:80 it appears that this wood or jungle lay on a trade route, so it served as a good hiding place for the people of Midian to plunder travellers.
The words, the punishment of a destructive day, signify that the punishment of that day will be thoroughly destructive. The words may also mean that the day will not end until the whole people are annihilated. See the meaning of the word محیط (destructive) above.
d
7:86; 29:37.
e
26:182, 183.
622
麦德彦是伊布拉欣的儿子, 是他第三个妻子克土拉 (Keturah) 所生 («创世纪»25:1, 2)。他的子孙都叫麦德彦。他们的城市也叫麦德彦。这个城市位於阿拉伯海岸的阿夸巴 (عَقَبَة, ‘Aqabah) 海湾, 离海约六七英里。麦德彦的后裔生活在希贾兹 (حِجَازْ, Hijaz) 的北部, 城市是他们建造的。穆撒从法老那里出走后避难在该处。他在渡过红海后就和以色列人一起呆在麦德彦的附近。见注释509。
b
7:86; 29:37.
c
26:182, 183.
1465
Important Words:
محیط (destructive) is derived from حاط. They say حاط به i.e. he guarded, kept, protected or took care of him or it; he defended him or he paid frequent attention to him or it. احاط به means, he or it surrounded, encompassed or enclosed it or him. They say احیط فلان i.e. such a one was destroyed, or his destruction drew near. The Quranic words ان ربك احاط بالناسmean, verily thy Lord hath men in His grasp or power, or He hath destroyed them or is about to destroy them. محیطmeans, surrounding, encompassing or enclosing. The words, عذاب یوم محیط mean, the punishment of a day which shall beset people on every side so that there will be no way of escape from it; or the punishment of a destructive day (Lane).
مدین (Midian) was a son of Abraham from his third wife, Keturah (Gen. 25:1, 2). His descendants were all called Midian, in accordance with ancient usage. Or it may be that originally they were called "Banu Midian" (children of Midian) but these words later became abbreviated into Midian. The metropolis of these people was also called Midian, which itself may be an abbreviation of some such name as Duri Midian (the houses of Midian). This town was situated on the Gulf of ‘Akabah, on the Arabian coast, at a distance of some six or seven miles from the sea. This is why in some ancient books of geography it is mentioned as a sea port, while in others it is shown as an inland town. The trade caravans going from Arabia to Egypt passed through it. There are still several small townships known as Midian, but the original town no longer exists. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was hither that Moses fled for refuge when Pharaoh and his nobles sought to kill him and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. The fact that the word مدین(Midian) possesses a close resemblance to مدینه (Medina), the town of the Holy Prophet, constitutes one of the many similarities Moses had with the Holy Prophet. See also 7:86.
شعیب (Shu‘aib). See 7:86.
Commentary:
Some commentators think that Shu‘aib was the father-in-law of Moses and that Moses had gone to live with him after he had killed an Israelite. The Bible, however, gives the name of the father-in-law of Moses as Jethro (Exod. 3:1). Now Jethro and Shu‘aib cannot be the same person, nor was Shu‘aib the father-in-law of Moses. The following facts support this view:
(1) Shu‘aib has been mentioned in the Quran at several places and so has the father-in-law of Moses, but nowhere in the Quran is there the slightest hint that Shu‘aib and the father-in-law of Moses were the same person nor has the father-in-law of Moses anywhere been referred to as a Prophet of God.
(2) The Quran clearly states that Moses was raised as a Prophet after the destruction of the people of Midian (7:104), which definitely shows that they were not contemporaries.
(3) The Quran also states that Shu‘aib appeared not long after Lot, so he could not be a contemporary of Moses (v. 90 below).
(4) If Shu‘aib had been the contemporary and father-in-law of Moses, he would not have failed to refer to the destruction of Pharaoh and his people, which had taken place only recently, when he had referred to the destruction of the peoples of Noah, Hud and Salih (v. 90), but he did not do so.
The following important facts about the people of Shu‘aib also emerge from this and other verses of the Quran: (a) that, like the Holy Prophet, it was chiefly at the hands of the people of his town that Shu‘aib met with opposition (7:89); (b) that his people not only practised idolatry, but were also fraudulent in their dealings with one another; (c) that they were a well-to-do and prosperous people; (d) that they had adopted the calling of the road and were given to plundering and dacoity (7:86 & 11:86 below). As these people lived on the trade route to Egypt, they used to plunder the caravans which passed by that way. This inference receives further support from the fact that near Midian there was a wood which was peopled by the descendants of Dedan, a nephew of Midian, being the child of another son of Abraham from Keturah (Gen. 25:3). These people are referred to in the Quran as اصحاب الایکة i.e. the People of the Wood (15:79 & 26:177) and Shu‘aib preached to them as he preached to the people of Midian (26:178-192). From 15:80 it appears that this wood or jungle lay on a trade route, so it served as a good hiding place for the people of Midian to plunder travellers.
The words, the punishment of a destructive day, signify that the punishment of that day will be thoroughly destructive. The words may also mean that the day will not end until the whole people are annihilated. See the meaning of the word محیط (destructive) above.
b
7:86; 29:37.
c
26:182, 183.
1340
Midian was a son of Abraham from his third wife, Keturah (Gen. 25: 1, 2). His descendants were all called Midian. Their metropolis was also called Midian. This town was situated on the Gulf of ‘Aqabah, on the Arabian coast, at a distance of some six or seven miles from the sea. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was there that Moses fled for refuge from Pharaoh and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. See also {1010}.
وَيَٰقَوْمِ أَوْفُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ
7:86; 26:184.
7:86; 26:184.
f
7:86; 26:184.
a
7:86; 26:184.
1466
Commentary:
The verse hints at the importance of fair and just dealings, especially in business matters.
d
7:86; 26:184.
ٱللَّهُ ٱلَّذِىٓ أَنزَلَ ٱلْكِتَٰبَ بِٱلْحَقِّ وَٱلْمِيزَانَ ۗ وَمَا يُدْرِيكَ لَعَلَّ ٱلسَّاعَةَ قَرِيبٌ
قرآن کریم کا ایک نام مِیْزَان رکھا گیا ہے۔ کیونکہ اس میں جو بات کہی جاتی ہے دلیل کے ساتھ کہی جاتی ہے اور دلیل سب انسانوں کے درمیان قدرِ مشترک ہے اور جب تک کوئی اسے جھوٹا نہ ثابت کر دے اُسے ردنہیں کر سکتا۔ پس قرآن کریم چونکہ ہر بات با دلیل کہتا ہے اس لئے وہ میزان ہے یعنی جو بات اس کے ترازو میں پوری اُترے وہی سچی ہے باقی سب باتیں غلط ہیں کیونکہ وہ عقل کے ترازو میں پوری نہیں اترتیں۔
55:8; 57:26.
God has sent down two important things for man’s guidance and benefit: (a) "The Book," i.e. the laws of the Shari‘ah; (b) "The Balance," i.e. standards by which human actions are appraised, judged, measured and weighed. Or, "The Balance" may signify the faculty by which man can distinguish between right and wrong. In fact, in this life (and more so in the next life) all human actions are weighed in Divine scales. "The Balance" may also refer to the Qur’an itself, because it constitutes an infallible criterion (Mizan) to judge what is right and what is wrong.
Elsewhere in the Qur’an (57:26) the expression, 'He has sent down,' has also been used about "iron" which represents power that enforces Divine and human laws.
55:8, 57:26.
Commentary:
The verse mentions two very important things which God has sent down for man’s guidance and benefit: (a) "the Book" i.e. the laws of the Shari‘ah, (b) "the Balance" i.e. standards by which human actions are appraised, judged, measured and weighed; or it may mean the faculty by which man can distinguish between right and wrong or, as some say, عدل (justice), which signifies the right use of the Book. In fact, in this life (and more so in the next life) all human actions are weighed in divine scales and he whose good actions outweigh his bad actions leads a life of bliss and happiness, and he whose bad deeds outweigh his good deeds burns in the fire of failure, regrets and sighs (101:7-12).
The word میزان (balance) may also refer to the Quran, meaning that the Quran does not say anything which is not supported by reason. Thus the Quran constitutes an infallible criterion (میزان) to judge what is right and what is wrong.
Elsewhere in the Quran (57:26) the expression أنزل (He has sent down) has also been used about الـحدید (iron) which represents power that enforces the Divine Law.
The words, and what will make thee know that the hour may be near at hand, mean that if disbelievers did not accept the Message of Islam and their bad deeds outstripped their good deeds, Divine punishment would overtake them very soon.
d
55:8; 57:26.
1203
安拉为人类的引导和利益降示了两件重要的东西: (1) “经典”, 即宗教的律令; (2) 天平, 即鉴定、判断、估计、测量人们的行为的标准。“天平” 也可表示人类区别是非的能力。事实上, 在今世 (后世更是如此) 人类一切行为都要在安拉的天秤上过重。“天平” 也指 «古兰经» 本身, 因为它形成了判断是非的可靠标准。
在 «古兰经» (57:26) 内, “他降示” 一句, 也用于 “铁”, 表示安拉和人的法令得以实施的权力。
2
قرآن کریم کا ایک نام مِیْزَان رکھا گیا ہے۔ کیونکہ اس میں جو بات کہی جاتی ہے دلیل کے ساتھ کہی جاتی ہے اور دلیل سب انسانوں کے درمیان قدرِ مشترک ہے اور جب تک کوئی اسے جھوٹا نہ ثابت کر دے اُسے ردنہیں کر سکتا۔ پس قرآن کریم چونکہ ہر بات با دلیل کہتا ہے اس لئے وہ میزان ہے یعنی جو بات اس کے ترازو میں پوری اُترے وہی سچی ہے باقی سب باتیں غلط ہیں کیونکہ وہ عقل کے ترازو میں پوری نہیں اترتیں۔
b
55:8, 57:26.
3615
Commentary:
The verse mentions two very important things which God has sent down for man’s guidance and benefit: (a) "the Book" i.e. the laws of the Shari‘ah, (b) "the Balance" i.e. standards by which human actions are appraised, judged, measured and weighed; or it may mean the faculty by which man can distinguish between right and wrong or, as some say, عدل (justice), which signifies the right use of the Book. In fact, in this life (and more so in the next life) all human actions are weighed in divine scales and he whose good actions outweigh his bad actions leads a life of bliss and happiness, and he whose bad deeds outweigh his good deeds burns in the fire of failure, regrets and sighs (101:7-12).
The word میزان (balance) may also refer to the Quran, meaning that the Quran does not say anything which is not supported by reason. Thus the Quran constitutes an infallible criterion (میزان) to judge what is right and what is wrong.
Elsewhere in the Quran (57:26) the expression أنزل (He has sent down) has also been used about الـحدید (iron) which represents power that enforces the Divine Law.
The words, and what will make thee know that the hour may be near at hand, mean that if disbelievers did not accept the Message of Islam and their bad deeds outstripped their good deeds, Divine punishment would overtake them very soon.
b
55:8; 57:26.
2650
God has sent down two important things for man’s guidance and benefit: (a) "The Book," i.e. the laws of the Shari‘ah; (b) "The Balance," i.e. standards by which human actions are appraised, judged, measured and weighed. Or, "The Balance" may signify the faculty by which man can distinguish between right and wrong. In fact, in this life (and more so in the next life) all human actions are weighed in Divine scales. "The Balance" may also refer to the Qur’an itself, because it constitutes an infallible criterion (Mizan) to judge what is right and what is wrong.
Elsewhere in the Qur’an (57:26) the expression, 'He has sent down,' has also been used about "iron" which represents power that enforces Divine and human laws.
وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلْمِيزَانَ
42:18; 57:26.
42:18; 57:26.
The whole universe is subject to one uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
42:18; 57:26.
Important Words:
المیزان (measure) is derived from وزن. They say وزن الشیء i.e. he raised the thing in order to know its weight or measure. وزن الرجل (wazuna), means, the man was or became of sound and weighty opinion. وزن means, weight; measure; توازن means to be equal to one another in weight, measure or value; equilibrium; المیزان means, balance; measure; counterpart; justice. They say, استقام میزان النھار i.e. it was midday (Aqrab).
Commentary:
The whole universe is subject to a uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
d
42:18; 57:26.
a
42:18; 57:26.
4049
Important Words:
المیزان (measure) is derived from وزن. They say وزن الشیء i.e. he raised the thing in order to know its weight or measure. وزن الرجل (wazuna), means, the man was or became of sound and weighty opinion. وزن means, weight; measure; توازن means to be equal to one another in weight, measure or value; equilibrium; المیزان means, balance; measure; counterpart; justice. They say, استقام میزان النھار i.e. it was midday (Aqrab).
Commentary:
The whole universe is subject to a uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
d
42:18; 57:26.
2921
The whole universe is subject to one uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
أَلَّا تَطْغَوْا۟ فِى ٱلْمِيزَانِ
As there is an all-comprehensive harmony in the whole universe, so is man—the crown and object of creation—enjoined to maintain a just balance and to treat with equity and justice his fellow beings, giving everyone his due, and to avoid extremes and follow the golden mean in the discharge of his duties towards his Creator.
Commentary:
See next verse.
4050
Commentary:
See next verse.
2922
As there is an all-comprehensive harmony in the whole universe, so is man—the crown and object of creation—enjoined to maintain a just balance and to treat with equity and justice his fellow beings, giving everyone his due, and to avoid extremes and follow the golden mean in the discharge of his duties towards his Creator.
وَأَقِيمُوا۟ ٱلْوَزْنَ بِٱلْقِسْطِ وَلَا تُخْسِرُوا۟ ٱلْمِيزَانَ
11:85, 86; 17:36; 26:182.
11:85, 86; 17:36; 26:182.
11:85-86; 17:36; 26:182; 83:2-4.
Commentary:
As there is an all-comprehensive harmony in the whole universe, so is man—the crown and object of creation—enjoined to maintain a just balance and to treat with equity and justice his fellow beings, giving, every one his due, and to avoid extremes, and follow the golden mean in the discharge of his duties towards his Creator. This is the significance of the expressions, "you may not transgress the measure" and "fall not short of measure."
e
11:85, 86; 17:36; 26:182.
b
11:85-86; 17:36; 26:182; 83:2-4.
4051
Commentary:
As there is an all-comprehensive harmony in the whole universe, so is man—the crown and object of creation—enjoined to maintain a just balance and to treat with equity and justice his fellow beings, giving, every one his due, and to avoid extremes, and follow the golden mean in the discharge of his duties towards his Creator. This is the significance of the expressions, "you may not transgress the measure" and "fall not short of measure."
a
11:85, 86; 17:36; 26:182.
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ ۖ وَأَنزَلْنَا ٱلْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَٰفِعُ لِلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ مَن يَنصُرُهُۥ وَرُسُلَهُۥ بِٱلْغَيْبِ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ
7:102; 14:10; 35:26.
42:18; 55:8.
مِيْزَان (Mizan) 的意思可以是: (a) 与别人相处所应该遵循的公平交易原则; (b) 衡量、估计、评价和判断人的行为的标准; (c) 全宇宙无所不在的、保持万物公正平衡的天平; (d) 穆圣的实践和 «古兰经» 的正确运用; (e) 遵循中庸之道, 避免极端; (f) 以观察和经历为基础的理智和理论。
7:102; 14:10; 35:26.
42:18; 55:8.
Mizan may mean, (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium among all things. (d) Practice of the Holy Prophet and right use of the Book of God. Following the golden mean and avoiding extremes. (f) Reasons and arguments based on observation and experience.
Al-Hadid (iron) is the metal which perhaps has played the greatest and most useful part in the growth and development of human civilization. The word may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things: (a) Divine Laws; (b) the system which maintains just equilibrium in human social relations and (c) political power which compels obedience to Divine Laws.
7:102; 14:10; 35:26.
42:18; 55:8.
Commentary:
الکتاب signifies the eternal divine laws. المیزان has different senses with different scholars. Some of these are: (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium between all things. (d) Practice or example of the Holy Prophet and right use of the Book of God. (e) The capacity for leadership by means of which the Holy Prophet, in conformity with the Book of Allah, established a system of justice between the State, the society and the individual. (f) Following the golden means and avoiding extremes in the discharge of one’s obligations towards God and men. (g) Reasons and arguments based on observation and experience. See also 42:18 and 55:10.
الحدید (iron) is the metal which has perhaps played the greatest and most useful part in the growth and development of human civilization. It may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things, viz. (a) divine laws; (b) the system which maintains just equilibrium in human social relations and (c) the power to compel obedience to divine laws.
c
7:102; 14:10; 35:26.
d
42:18; 55:8.
1403
مِيْزَان (Mizan) 的意思可以是: (a) 与别人相处所应该遵循的公平交易原则; (b) 衡量、估计、评价和判断人的行为的标准; (c) 全宇宙无所不在的、保持万物公正平衡的天平; (d) 穆圣的实践和 «古兰经» 的正确运用; (e) 遵循中庸之道, 避免极端; (f) 以观察和经历为基础的理智和理论。
a
7:102; 14:10; 35:26.
b
42:18; 55:8.
4166
Commentary:
الکتاب signifies the eternal divine laws. المیزان has different senses with different scholars. Some of these are: (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium between all things. (d) Practice or example of the Holy Prophet and right use of the Book of God. (e) The capacity for leadership by means of which the Holy Prophet, in conformity with the Book of Allah, established a system of justice between the State, the society and the individual. (f) Following the golden means and avoiding extremes in the discharge of one’s obligations towards God and men. (g) Reasons and arguments based on observation and experience. See also 42:18 and 55:10.
الحدید (iron) is the metal which has perhaps played the greatest and most useful part in the growth and development of human civilization. It may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things, viz. (a) divine laws; (b) the system which maintains just equilibrium in human social relations and (c) the power to compel obedience to divine laws.
c
7:102; 14:10; 35:26.
d
42:18; 55:8.
2997
Mizan may mean, (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium among all things. (d) Practice of the Holy Prophet and right use of the Book of God. Following the golden mean and avoiding extremes. (f) Reasons and arguments based on observation and experience.
2998
Al-Hadid (iron) is the metal which perhaps has played the greatest and most useful part in the growth and development of human civilization. The word may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things: (a) Divine Laws; (b) the system which maintains just equilibrium in human social relations and (c) political power which compels obedience to Divine Laws.