حَکِیۡم
Appears 97 times in Quran
Derived Words (8)
Words derived from the stem "حَکِیۡم".
- Wise
- All-Knowing, Wise
- and the wise Reminder
- Allah, the Mighty, the Wise
- the Wise
- Wise
- the Wise
- wisdom
- One Wise
- the Wise
- Wise
- full of wisdom
- Wise
Occurrences in Quran
Found 97 verses containing "حَکِیۡم".
قَالُوۡا سُبۡحٰنَکَ لَا عِلۡمَ لَنَاۤ اِلَّا مَا عَلَّمۡتَنَاۤ ۖ اِنَّکَ اَنۡتَ الۡعَلِیۡمُ الۡحَکِیۡمُ
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
39
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
63
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
ہُوَ الَّذِیۡ یُصَوِّرُکُمۡ فِی الۡاَرۡحَامِ کَیۡفَ یَشَآءُ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
22:6; 23:12-15; 39:7; 40:65; 64:4.
22:6; 23:12-15; 39:7; 40:65; 64:4.
As development of the child takes place in the womb of the mother, the offspring naturally is affected by her physical and moral condition. So Jesus, whose body like that of all other human beings was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument to disprove his so-called divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, and then she was delivered of him just as a normal woman is delivered of a child" (Jarir, iii.101)?
22:6; 23:13-15; 39:7; 40:65; 64:4.
Important Words:
یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).
Commentary:
تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).
As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).
The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.
b
22:6; 23:12-15; 39:7; 40:65; 64:4.
b
22:6; 23:13-15; 39:7; 40:65; 64:4.
298
Important Words:
یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).
Commentary:
تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).
As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).
The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.
c
22:6; 23:12-15; 39:7; 40:65; 64:4.
368
As development of the child takes place in the womb of the mother, the offspring naturally is affected by her physical and moral condition. So Jesus, whose body like that of all other human beings was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument to disprove his so-called divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, and then she was delivered of him just as a normal woman is delivered of a child" (Jarir, iii.101)?
رَبَّنَا وَابۡعَثۡ فِیۡہِمۡ رَسُوۡلًا مِّنۡہُمۡ یَتۡلُوۡا عَلَیۡہِمۡ اٰیٰتِکَ وَیُعَلِّمُہُمُ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَیُزَکِّیۡہِمۡ ۚ اِنَّکَ اَنۡتَ الۡعَزِیۡزُ الۡحَکِیۡمُ
2:152; 3:165; 62:3.
这节经文可以作为全章主题的总结, 本章不仅是本节的详述者, 而且其完全以本节所叙述的主题的次序处理其不同的主题, 也就是说, 先是迹象, 然后是经典, 然后是经典的哲理, 最后是民族发展的一切方法 (见本章引言)。有趣的是这里可以看到, «古兰经» 提到两篇不同的伊布拉欣的祈祷文--------一篇是关于伊司哈格的后代的, 一篇是关于伊司马仪的后代的。2:125中提到了前一篇祈祷文, 而后一篇在注释条目下的本节经文中被提到。在他的关于伊司哈格后代的祈祷文中, 伊布拉欣要求在他们中间提拔宗教领袖或复兴者, 但他没有提到他们的特殊的工作或身份--------他们是安拉派遣的普通复兴者, 将为古以色列人改过自新而相互继承。可是, 在这节经文中他在祈祷文中祈求安拉在他的后代中间提升一位负有特殊使命的伟大先知。这一差别真是伊布拉欣宗族两系支脉极为真实的写照。在本章125-130节经文提到伊布拉欣的这两篇祈祷文时, 曾暗示伊布拉欣不仅确为伊司哈卡的子孙的繁荣祈祷, 而且也为他的长子伊司马仪的子孙祈祷。伊司哈卡的后裔由于自己的罪恶行为而失去了先知品位。因此本节经文中那个主许的和为他降临而祈祷的先知一定属于伊布拉欣的另一些后裔, 即伊司玛仪的子孙。为了指出那被期望和主许的先知该是伊司马仪的后代, «古兰经» 非常适宜地提到了伊布拉欣和伊司马仪天房的建筑并提到了伊布拉欣为他长子的后代所作的祈祷。对于这一自然的结论, 基督教评论家们一般提出两种异议: (1) «圣经» 没有提到安拉曾向伊布拉欣作过有关伊司马仪的许诺, (2) 承认安拉确曾作过这样的诺言, 而不能证明这个事实, 即伊斯兰教的先知是伊司马仪的后裔。
至于第一种异议, 即使从 «圣经» 中看不到有关伊司马仪的预言, 不是说这样预言决不会有。而且, 如果可以用 «圣经» 的根据来证实对伊司哈卡及其后代的许诺确有其事, 为什么不能承认 «古兰经» 的根据, 在这一方面说来, 又为什么不能承认伊司玛仪的子女的根据, 可以证明安拉是向伊司马仪并且还向他的几个儿子作了许诺呢。可是 «圣经» 本身确提到了伊司马仪后代的未来的昌盛, 与提到伊司哈卡的儿子们的情况一样 («创世记» 16:10-12; 17:6-10; 17:18-20)。事实上, 对伊司马仪所作的许诺在实质上与对伊司哈卡所作的许诺并无不同--------他们两者都得到了祝福, 都会有成果, 两者的子孙都会特别兴旺, 两者都会成为伟大的民族, 两者的后代都受主许得到王国及领土。因此既然对两兄弟所作的许诺在性质上无实质差别, 给伊司哈卡的子女的那种奖赏, 伊司马仪的子女也必须能得到。这个事实已得到十分著名的基督教徒的肯定。(The Scofield Reference Bible, P.25)。
即使这个许约可被理解为包括伊司马仪的后代, 也还得证明穆圣是属于伊司马仪的宗族。在回答这第二个异议时, 可简单地注意一下几点: (1) 穆圣所属的古来西宗族始终相信并断言他们自己是伊司马仪的后裔, 这个声明得到全阿拉伯半岛人民的承认。 (2) 如果说古来西宗族和阿拉伯半岛的其他伊司马仪后代宗族是伊司马仪后裔是错误的, 那么, 伊司马仪的真正的后裔就要对这种声称提出抗议; 但没有听说曾有这样的异议。 (3) 在 («创世记»17:20) 中提到安拉已许诺祝福伊司马仪, 使他后代兴旺, 使他成为一个伟大民族和十二个王子的父亲。假如阿拉伯半岛的人民不是他的后裔, 受约的民族又在哪里?阿拉伯半岛的伊司马仪后代的各宗族确实是这块土地上的唯一有权声称者。 (4) 按照 («创世记» 21:8-14) 夏甲 (亚伯拉罕之妻) 为了满足萨拉 (亚伯拉罕之妻, 伊司哈卡之母) 的虚荣, 不得不离开她的家庭。如果不把她带到海佳兹 (حِجَازْ, Hijaz), 她的子孙是在哪里呢?她的流放又是在什么地方? (5) 阿拉伯地理学家一致同意巴兰 (فَارَان, Paran) 是给海佳兹的小山群所取的名称 (مُعْجَمُ الْبُلْدَان, Mu‘jamul-Buldan)。 (6) 按照 «圣经», 伊司马仪后裔 “居住的地方是从哈腓拉 (Havilah) 到书珥 (Shur)” («创世记»25:18), 而从 “哈腓拉到书珥” 这一短语是指阿拉伯半岛上反方向的两端 (J.Eadie, 季、伊迪编 Bib.Cyc.伦敦, 1862年)。(7) «圣经» 称伊司马仪为 “野人” («创世记»16:12), اَعْرَابِی (A‘rabi) 这词, 即 “沙漠的居住者” 表示差不多相同的意义。 (8) 甚至保罗也承认夏甲与阿拉伯半岛的关系 («加拉太书» 4:25)。 (9) 凯达尔 (Kedar) 是伊司马仪的一个儿子, 大家承认他的后裔定居在阿拉伯半岛的南部 (Bib. Cyc.伦敦, 1862年)。 (10) 托里 (C.C.Torrey) 教授说: “根据希伯来传说, 阿拉伯人是伊司马仪的后代。随后在 «创世记» 25:13ff 中被指名的 “十二个王子” («创世记» 17: 20) 代表阿拉伯人的各宗教或区域; 要特别注意凯达尔 (قِيْدَار, Kedar)、杜马 (دُوْمَة, Duma--------دُوْمَةُ الْجَنْدَلْ, Dumatul-Jandal)、提玛 (تَيْمَاء, Teima) 这个伟大的民族就是阿拉伯半岛人民” (Jewish Foundation of Islam, 83页)。“从体形特征、语言、所出现的当地习惯, ……以及从 «圣经» 的证实来看, 阿拉伯人基本上大多是伊司马仪的后代” (Cyclopedia of Biblical Literature, new York P. 685)。(11) “让我们始终谴责夏甲子孙们的邪恶倾向, 尤其是畜牲般的古莱西 (قُرَيْش, Kuraish) 人 (部落)” (Leaves from Three Ancient Qurans, edited by the Rev. Mingana, D.D., Intro.XIII)。
یہ رسول کریم صلی اللہ علیہ وسلم کے ظہور کے لئے دعا ہے۔
2:152; 3:165; 62:3.
The verse serves as a summary of the subject-matter of the entire Surah which constitutes not only its enlargement but treats the various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the Means of national progress (See Introduction to the Surah).
It may be of interest to note here that the Qur’an speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer is mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Divine Reformers who will follow one another for the reformation of the Israelites. In his prayer in the present verse, however, he prays to God to raise among his progeny a great Prophet
2:152; 3:165; 62:3.
Important Words:
آیات (Signs) is the plural of آیة which means, a sign, token, or mark by which a person or thing is known or recognized; it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, one knows that one also perceives the latter which one cannot perceive by itself; it also means a miracle, a wonder. The word is also used in the sense of a sentence; a part of speech; a verse (Lane & Aqrab).
کتاب (Book) means, anything written; a book; a prescribed law (Aqrab). See also 2:54.
حکمة (Wisdom) is derived from حکم (hakama). They say, حکمه i.e. he prevented or restrained him (from acting in an evil manner). حکم بالامر means, he judged and decreed in the matter. حکم (hakuma) means, he became wise (Aqrab). حکمةmeans, what prevents or restrains one from ignorant behaviour; knowledge or science; knowledge of the true nature of things; wisdom or wisdom underlying a commandment; an action according to the requirements thereof (Mufradat & Lane).
یزکیھم (purify them) is derived from زکی (zakka) which again is derived from زکا meaning, he or it grew and increased and developed; he or it became purified. زکی means, he purified; he caused to grow and increase. تزکیة means, the act of purifying and increasing (Aqrab).
العزیز (the Mighty) is derived from عز i.e. he was or became mighty, potent or powerful; or high, elevated or illustrious; or hard and resisting. عزیز means, mighty and powerful or high and elevated; or hard and resisting. It also sometimes means, distressing or grievous. العزیز used as the attributive name of God means, the Mighty Who overcomes everything; the Incomparable or Unparalleled (Lane). See also 2:207 and 5:55.
الحکیم (the Wise) is derived from the same root from which حکمة (for which see above) is derived. حکیم means, possessing knowledge or science or wisdom; wise; a sage; a philosopher; a physician; one who performs or executes affairs firmly, soundly, thoroughly, skilfully and well. الحکیم is one of the names of God meaning the All-Wise (Lane). Applied to the Quran the word would signify the book that is full of wisdom and is free from all defect and imperfection, having no incongruity or unsoundness; or the book which judiciously decides religious differences.
Commentary:
In this verse which is one of the most important, attention is drawn to the prayer of Abraham when he was leaving his wife Hagar and his son Ishmael to live in the arid valley of Mecca. The great prayer was to the effect that God might raise from among the Meccans a Prophet, who should (1) lay before the people Signs of God that may carry conviction to their minds; (2) teach them the Law of God; (3) initiate them into the philosophy of divine commandments, because until the wisdom underlying a commandment is brought home, one does not feel disposed to attend to it, but rather looks upon it as a burden, as was the case with the Christians who, unable to understand the underlying wisdom of the Mosaic Law, began to look upon it as a curse (Rom. 4:15; Gal. 3:13); and finally (4) purify the lives of men and open out to them the avenues of progress. See also 2:152.
This prayer of Abraham, offered from the very depth of his heart, was fulfilled in the person of the Holy Prophet. The wonderful way in which the Holy Prophet combined in his person the four characteristics mentioned in this prayer is a fact of history to which even his most hostile critics have testified. By universal consent the Prophet of Islam has been acclaimed as "the most successful Prophet".
The fact that Abraham did not here pray for many Prophets, but for one Prophet only shows that while offering this prayer, he had in view a very great Prophet, a Master-Prophet who was to transcend all. This prayer of Abraham has been applied by the Holy Prophet to himself. He is reported to have said انا دعوة ابراھیم i.e. "I am the prayer (personified) of Abraham" (Jarir & ‘Asakir).
As mentioned in the introductory remarks in the beginning of this chapter, the verse under comment serves as a summary of the entire chapter which is not only an enlargement of the subject matter of this verse but treats its various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the means of national progress.
It may be of interest to note here that the Quran speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer has been mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Reformers who will follow one another for the reformation of the Israelites. On the other hand, when Abraham prays about the progeny of Ishmael, he begs his Lord to raise among them a special Prophet with a specific and lofty mission. Again, when God answers the first-mentioned prayer of Abraham, He does not make any mention of the Reformers to be raised but leaves their appearance to be inferred only by implication; but He does make a pointed reference to the fact that in spite of these Reformers, the Israelites will end as transgressors. On the contrary, God makes no such mention about the progeny of Ishmael, thereby hinting that after the Promised Prophet has been raised, their glorious days will continue till the end of the world. This is indeed a marvellously true portrait of the two branches of the House of Abraham.
In making mention of the prayers of Abraham in verses 127 to 130 the Quran makes an allusion to the fact that Abraham did not only pray for the prosperity of the children of Isaac but also for the posterity of Ishmael, his firstborn. When the offspring of Isaac lost the gift of prophethood on account of their evil deeds, the next descendants of Abraham were the children of Ishmael and thus the Promised Prophet must belong to the House of the latter. In order to point out that the expected Prophet was to be an Ishmaelite, the Quran makes mention of the construction of the Ka‘bah by Abraham and Ishmael and of the prayers offered by Abraham for the posterity of his eldest son.
To this natural conclusion Christian critics generally bring forward two objections (1) that the Bible makes no mention of any promise having been made by God to Abraham concerning Ishmael, and (2) that, admitting that God did make such a promise, there is no proof of the fact that the Prophet of Islam was descended from Ishmael.
As regards the first objection, it should be borne in mind that even if the Bible be shown to contain no prophecy about Ishmael, the absence of such a mention in it cannot be considered as conclusive testimony that such a prophecy was not actually made. It is no secret that Sarah, the mother of Isaac, hated Ishmael and his mother, Hagar. This hatred of their mother for the House of Ishmael was inherited by her sons, the Israelites (Gen. 16:12). In these circumstances it would be idle to search for any express prophecy in favour of Ishmael and his progeny in the Bible; particularly when it was for a long time subjected to all sorts of interference on the part of the Israelites. Moreover, if the Biblical evidence can be taken to establish the existence of a promise about Isaac and his sons, why should not the evidence of the Quran and, for that matter, of the children of Ishmael, be accepted to establish the fact that promises were held out by God to Ishmael and his sons also. But the undeniable fact is that the Bible does contain references to the future prosperity of the sons of Ishmael similar to those it contains about the sons of Isaac. The following are some of these references:
(1) "And God said unto Abraham, thou shalt keep my covenant, therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep between me and you and thy seed after thee; every man child among you shall be circumcised" (Gen. 17:9, 10). This covenant was made with Abraham before the birth of Isaac and after Ishmael had been born, which shows that it applied to Ishmael and his children.
(2) "And the angel of the Lord said unto her (Ishmael’s mother), I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man (it appears that here some expression like "Arab" or the dweller of a desert country, has been translated as "wild"); his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren"; i.e., although all will constantly oppose him and be jealous of him, yet he will succeed (Gen. 16:10-12).
(3) Further evidence of Ishmael and his posterity being included in the covenant which God established between Himself and Abraham and his seed after him is furnished by Gen. 17:6-8 which says, "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." Now, has not the land of Canaan remained in the possession of the Ishmaelites for over 1,300 years? If the Arab Muslims are not the seed of Abraham, why has Canaan continued in their possession for so long?
(4) Again in Gen. 17:18-20, we read:
"And Abraham said unto God, O that Ishmael might live before thee! and God said,…And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation." It will thus be seen that the promises made for Ishmael are similar to those made for Isaac; nay, they are even greater in number, for, with regard to Ishmael, God says, (a) "I have blessed him"; (b) "I will make him fruitful"; (c) "I will multiply him exceedingly"; (d) "twelve princes shall he beget"; and (e) "I will make him a great nation".
(5) Further evidence of the fact that Ishmael was included in God’s covenant is furnished by the fact that circumcision which was instituted by God as a token of His covenant with Abraham and his seed after him, has continued among the descendants of Ishmael. Though Islam also enjoined it, yet it was already in vogue among the Arabs, which shows that they were the seed of Abraham and were consequently included in the covenant of which circumcision was instituted as a symbol.
In order to exclude Ishmael from God’s covenant, Christian writers sometimes bring forward the plea that the offspring of a handmaid cannot be included in Abraham’s seed. But this is entirely baseless; for, even conceding, for the sake of argument, that Ishmael’s mother was a handmaid, it has been clearly said with reference to Ishmael: "And also of the son of the bondwoman will I make a nation because he is thy seed" (Gen. 41:13).
The above-quoted verses of the Bible show (1) that Ishmael was born according to the promise of God given to Abraham before Ishmael’s birth; (2) that God blessed Ishmael and his mother, Hagar; (3) that He promised to make Ishmael and his mother fruitful and to multiply them exceedingly; (4) that God was with Ishmael; and (5) that the covenant of God with Abraham about the circumcision of every male child among his progeny applied to Ishmael and his children.
As a matter of fact, the promise made to Ishmael does not differ very much from that made to Isaac; they are both to be blessed, both to be made fruitful, the descendants of both to multiply exceedingly and both are to be made great nations, and kingdom and dominion is promised to the progeny of both. So when the nature of the promise made to both the brothers does not substantially differ, the kind of reward granted to the children of Isaac will have also to be admitted for the children of Ishmael. It would be wrong to think that as in Gen. 17:21 it is written that God will establish His covenant with Isaac, so Prophets were meant to be raised from among his children only, for a similar covenant was made with Abraham even before the birth of Isaac, and this clearly applied to Ishmael. This covenant is contained in Gen. 17:10, 11 according to which Ishmael was circumcised at the age of 13 and thenceforward circumcision became a religious rite with the posterity of Ishmael. It is therefore beyond any shadow of doubt that the covenant referred to above was intended for the children of Ishmael quite as much as for the children of Isaac. This fact has even been admitted by some eminent Christian writers of established authority (The Scofield Reference Bible, p. 25).
So far about verbal promises. Now let us see how God practically treated Ishmael. We read in Gen. 21:14-20, "And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-Sheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lifted up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? Fear not; for God has heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer."
This shows that God rendered miraculous help to Ishmael and brought into existence a well of water for his sake. It is now for the Christians to show what extraordinary thing God wrought for Isaac that may be compared with this. In the above passage it is also said that "God was with the lad", which means that Ishmael grew up under the special protection of the Lord.
Further evidence of the fact that Ishmael was looked upon as the seed of Abraham, on a par with Isaac, is furnished by the following circumstances:
In Gen. 25:6, we read that when Abraham grew old and was nearing his end, he sent away the sons of the concubines. And then the Bible goes on to say: "And these are the days of the years of Abraham’s life which he lived, an hundred three score and fifteen years, and Abraham gave up the ghost, and died in a good old age, an old man full of years; and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah." (Gen. 25:7-9). Now, if Ishmael was also treated as the offspring of a concubine, he ought to have been treated as the other children, who were the issue of concubines, were treated. But such was not the case; for when Abraham died, the children of the concubines were away and only Ishmael and Isaac were present, and both of them participated in the burial ceremony of their father. This shows that Ishmael was not treated as the offspring of a concubine, but was looked upon as the equal of Isaac and was treated accordingly.
In reply to the second objection that even if the covenant be understood to include the sons of Ishmael, it is yet to be proved that the Holy Prophet belonged to the House of Ishmael, the following points may briefly be noted:
(1) The best way to know the origin of a race is to refer to the traditions and the testimony of the race itself; and, as we all know, the Quraish, the tribe to which the Holy Prophet belonged, always believed and declared themselves to be the descendants of Ishmael and this claim was recognized by all the people of Arabia.
(2) If the claim of the Quraish and, for that matter, that of other Ishmaelite tribes of Arabia, to Ishmaelite descent had been false, the real descendants of Ishmael would have protested against such a false claim; but no such objection is known to have been ever raised.
(3) In Gen. 17:20 God had promised to bless Ishmael, to multiply his progeny, to make him a great nation and the father of twelve princes. If the people of Arabia are not his descendants, where is the promised nation? The Ishmaelite tribes of Arabia are indeed the only claimants in the field,
(4) According to Gen. 21:8-14 Hagar had to leave her home in order to satisfy the vanity of Sarah. If she was not taken to Hedjaz, where are her descendants found, and which is the place of her banishment?
(5) After her banishment Hagar dwelt in the wilderness of Paran (Gen. 21:21). Christian writers have tried to prove that Paran is Feiran near Jebel Serbal in the Sinai Peninsula. But the great English commentator of the Old Testament, who devoted his whole life to the study of the Bible, Dr. S. R. Driver, has had to confess after all that "the site of Paran, from which the wilderness derives its name, is, however, unknown" (Deut. p.4). On the contrary, the Arab geographers are all agreed that Paran is the name given to the hills of Hedjaz (Mu‘jamul-Buldan).
(6) We are told that the generations of Ishmael "dwelt from Havilah unto Shur" (Gen. 25:18) and the phrase "from Havilah unto Shur" designates the opposite extremes of Arabia (Bib. Cyc. by J. Eadie, London, 1862).
(7) The Bible calls Ishmael "a wild man" (Gen. 16:12) and the word اعرابی (A‘rabi) "a dweller of the desert" conveys almost the same sense.
(8) Even Paul has admitted Hagar’s connection with Arabia (Gal. 4:25).
(9) Kedar was a son of Ishmael and it is admitted that his descendants settled in the southern part of Arabia (Bib. Cyc. London, 1862).
(10) Prof. C. C. Torrey says: "The Arabs were Ishmaelites according to the Hebrew tradition…The 'twelve princes' (Gen. 17:20) subsequently named in Gen. 25:13ff, represent Arabian tribes or districts; notice especially Kedar, Duma (Dumatul-Jandal), Teima. The great nation is the people of Arabia." (Jewish Foundation of Islam, p.83).
(11) Similarly, the learned authors of the Cyclopedia of Biblical Literature, New York, (1877, p. 685) admit that "the Arabs, from physical characteristics, language, the occurrence of native traditions…and the testimony of the Bible are mainly and essentially Ishmaelites."
(12) Lastly there is the opinion of Narsai, a Syrian writer who lived about a hundred years before the birth of the Holy Prophet. Mingana quotes Narsai as saying: "The raid of the sons of Hagar was more cruel even than famine, and the blow that they gave was more sore than disease; the wound of the sons of Abraham is like the venom of a serpent and perhaps there is a remedy for the poison of reptiles but not for theirs—let us always blame the foul inclination of the sons of Hagar, and specially the people (the tribe) of Kuraish who are like animals." (Leaves from Three Ancient Qurans, edited by the Rev. A. Mingana, D.D. Intro. xiii).
In the face of these conclusive proofs both the objections, that (1) Ishmael was not included in the covenant which God made with Abraham, and that (2) Ishmael did not settle in Arabia or that the Holy Prophet of Islam was not a descen-dant of Ishmael, fall to the ground.
Before passing on to the next verse a brief reference to Hagar, mother of Ishmael, will not be out of place here. C. J. Ellicott, Lord Bishop of Gloucester, says in his Commentary: "Hagar…was to be, not Abraham’s concubine, but his wife" (Vol. 1, p. 69). The Targums of Onkelos and Jonathan ben Uzziel tell us that "Sarah…took Hagar…and set her free, and gave her to Abraham, her husband, to wife" (Translation by J. W. Etheridge, London, 1862, p. 205). This setting free of the "handmaid" or "bondwoman" does not imply that Hagar was a barbarian slave or that she was a slave from her very childhood. Sir Leonard Wooley says that she was a "civilised creature sprung from the second great centre of culture in the ancient world" (Abraham, London, 1936, p. 144).
"According to Midrash", says another authority, "Hagar had been given as a slave to Abraham by her father, the Pharaoh of Egypt, who said, "My daughter had better be a slave in the house of Abraham, than mistress in any other" (Translation of the Targums by J. W. Etheridge, note 8, on page 204).
c
2:152; 3:165; 62:3.
81
这节经文可以作为全章主题的总结, 本章不仅是本节的详述者, 而且其完全以本节所叙述的主题的次序处理其不同的主题, 也就是说, 先是迹象, 然后是经典, 然后是经典的哲理, 最后是民族发展的一切方法 (见本章引言)。有趣的是这里可以看到, «古兰经» 提到两篇不同的伊布拉欣的祈祷文--------一篇是关于伊司哈格的后代的, 一篇是关于伊司马仪的后代的。2:125中提到了前一篇祈祷文, 而后一篇在注释条目下的本节经文中被提到。在他的关于伊司哈格后代的祈祷文中, 伊布拉欣要求在他们中间提拔宗教领袖或复兴者, 但他没有提到他们的特殊的工作或身份--------他们是安拉派遣的普通复兴者, 将为古以色列人改过自新而相互继承。可是, 在这节经文中他在祈祷文中祈求安拉在他的后代中间提升一位负有特殊使命的伟大先知。这一差别真是伊布拉欣宗族两系支脉极为真实的写照。在本章125-130节经文提到伊布拉欣的这两篇祈祷文时, 曾暗示伊布拉欣不仅确为伊司哈卡的子孙的繁荣祈祷, 而且也为他的长子伊司马仪的子孙祈祷。伊司哈卡的后裔由于自己的罪恶行为而失去了先知品位。因此本节经文中那个主许的和为他降临而祈祷的先知一定属于伊布拉欣的另一些后裔, 即伊司玛仪的子孙。为了指出那被期望和主许的先知该是伊司马仪的后代, «古兰经» 非常适宜地提到了伊布拉欣和伊司马仪天房的建筑并提到了伊布拉欣为他长子的后代所作的祈祷。对于这一自然的结论, 基督教评论家们一般提出两种异议: (1) «圣经» 没有提到安拉曾向伊布拉欣作过有关伊司马仪的许诺, (2) 承认安拉确曾作过这样的诺言, 而不能证明这个事实, 即伊斯兰教的先知是伊司马仪的后裔。
至于第一种异议, 即使从 «圣经» 中看不到有关伊司马仪的预言, 不是说这样预言决不会有。而且, 如果可以用 «圣经» 的根据来证实对伊司哈卡及其后代的许诺确有其事, 为什么不能承认 «古兰经» 的根据, 在这一方面说来, 又为什么不能承认伊司玛仪的子女的根据, 可以证明安拉是向伊司马仪并且还向他的几个儿子作了许诺呢。可是 «圣经» 本身确提到了伊司马仪后代的未来的昌盛, 与提到伊司哈卡的儿子们的情况一样 («创世记» 16:10-12; 17:6-10; 17:18-20)。事实上, 对伊司马仪所作的许诺在实质上与对伊司哈卡所作的许诺并无不同--------他们两者都得到了祝福, 都会有成果, 两者的子孙都会特别兴旺, 两者都会成为伟大的民族, 两者的后代都受主许得到王国及领土。因此既然对两兄弟所作的许诺在性质上无实质差别, 给伊司哈卡的子女的那种奖赏, 伊司马仪的子女也必须能得到。这个事实已得到十分著名的基督教徒的肯定。(The Scofield Reference Bible, P.25)。
即使这个许约可被理解为包括伊司马仪的后代, 也还得证明穆圣是属于伊司马仪的宗族。在回答这第二个异议时, 可简单地注意一下几点: (1) 穆圣所属的古来西宗族始终相信并断言他们自己是伊司马仪的后裔, 这个声明得到全阿拉伯半岛人民的承认。 (2) 如果说古来西宗族和阿拉伯半岛的其他伊司马仪后代宗族是伊司马仪后裔是错误的, 那么, 伊司马仪的真正的后裔就要对这种声称提出抗议; 但没有听说曾有这样的异议。 (3) 在 («创世记»17:20) 中提到安拉已许诺祝福伊司马仪, 使他后代兴旺, 使他成为一个伟大民族和十二个王子的父亲。假如阿拉伯半岛的人民不是他的后裔, 受约的民族又在哪里?阿拉伯半岛的伊司马仪后代的各宗族确实是这块土地上的唯一有权声称者。 (4) 按照 («创世记» 21:8-14) 夏甲 (亚伯拉罕之妻) 为了满足萨拉 (亚伯拉罕之妻, 伊司哈卡之母) 的虚荣, 不得不离开她的家庭。如果不把她带到海佳兹 (حِجَازْ, Hijaz), 她的子孙是在哪里呢?她的流放又是在什么地方? (5) 阿拉伯地理学家一致同意巴兰 (فَارَان, Paran) 是给海佳兹的小山群所取的名称 (مُعْجَمُ الْبُلْدَان, Mu‘jamul-Buldan)。 (6) 按照 «圣经», 伊司马仪后裔 “居住的地方是从哈腓拉 (Havilah) 到书珥 (Shur)” («创世记»25:18), 而从 “哈腓拉到书珥” 这一短语是指阿拉伯半岛上反方向的两端 (J.Eadie, 季、伊迪编 Bib.Cyc.伦敦, 1862年)。(7) «圣经» 称伊司马仪为 “野人” («创世记»16:12), اَعْرَابِی (A‘rabi) 这词, 即 “沙漠的居住者” 表示差不多相同的意义。 (8) 甚至保罗也承认夏甲与阿拉伯半岛的关系 («加拉太书» 4:25)。 (9) 凯达尔 (Kedar) 是伊司马仪的一个儿子, 大家承认他的后裔定居在阿拉伯半岛的南部 (Bib. Cyc.伦敦, 1862年)。 (10) 托里 (C.C.Torrey) 教授说: “根据希伯来传说, 阿拉伯人是伊司马仪的后代。随后在 «创世记» 25:13ff 中被指名的 “十二个王子” («创世记» 17: 20) 代表阿拉伯人的各宗教或区域; 要特别注意凯达尔 (قِيْدَار, Kedar)、杜马 (دُوْمَة, Duma--------دُوْمَةُ الْجَنْدَلْ, Dumatul-Jandal)、提玛 (تَيْمَاء, Teima) 这个伟大的民族就是阿拉伯半岛人民” (Jewish Foundation of Islam, 83页)。“从体形特征、语言、所出现的当地习惯, ……以及从 «圣经» 的证实来看, 阿拉伯人基本上大多是伊司马仪的后代” (Cyclopedia of Biblical Literature, new York P. 685)。(11) “让我们始终谴责夏甲子孙们的邪恶倾向, 尤其是畜牲般的古莱西 (قُرَيْش, Kuraish) 人 (部落)” (Leaves from Three Ancient Qurans, edited by the Rev. Mingana, D.D., Intro.XIII)。
2
یہ رسول کریم صلی اللہ علیہ وسلم کے ظہور کے لئے دعا ہے۔
a
2:152; 3:165; 62:3.
136
Important Words:
آیات (Signs) is the plural of آیة which means, a sign, token, or mark by which a person or thing is known or recognized; it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, one knows that one also perceives the latter which one cannot perceive by itself; it also means a miracle, a wonder. The word is also used in the sense of a sentence; a part of speech; a verse (Lane & Aqrab).
کتاب (Book) means, anything written; a book; a prescribed law (Aqrab). See also 2:54.
حکمة (Wisdom) is derived from حکم (hakama). They say, حکمه i.e. he prevented or restrained him (from acting in an evil manner). حکم بالامر means, he judged and decreed in the matter. حکم (hakuma) means, he became wise (Aqrab). حکمةmeans, what prevents or restrains one from ignorant behaviour; knowledge or science; knowledge of the true nature of things; wisdom or wisdom underlying a commandment; an action according to the requirements thereof (Mufradat & Lane).
یزکیھم (purify them) is derived from زکی (zakka) which again is derived from زکا meaning, he or it grew and increased and developed; he or it became purified. زکی means, he purified; he caused to grow and increase. تزکیة means, the act of purifying and increasing (Aqrab).
العزیز (the Mighty) is derived from عز i.e. he was or became mighty, potent or powerful; or high, elevated or illustrious; or hard and resisting. عزیز means, mighty and powerful or high and elevated; or hard and resisting. It also sometimes means, distressing or grievous. العزیز used as the attributive name of God means, the Mighty Who overcomes everything; the Incomparable or Unparalleled (Lane). See also 2:207 and 5:55.
الحکیم (the Wise) is derived from the same root from which حکمة (for which see above) is derived. حکیم means, possessing knowledge or science or wisdom; wise; a sage; a philosopher; a physician; one who performs or executes affairs firmly, soundly, thoroughly, skilfully and well. الحکیم is one of the names of God meaning the All-Wise (Lane). Applied to the Quran the word would signify the book that is full of wisdom and is free from all defect and imperfection, having no incongruity or unsoundness; or the book which judiciously decides religious differences.
Commentary:
In this verse which is one of the most important, attention is drawn to the prayer of Abraham when he was leaving his wife Hagar and his son Ishmael to live in the arid valley of Mecca. The great prayer was to the effect that God might raise from among the Meccans a Prophet, who should (1) lay before the people Signs of God that may carry conviction to their minds; (2) teach them the Law of God; (3) initiate them into the philosophy of divine commandments, because until the wisdom underlying a commandment is brought home, one does not feel disposed to attend to it, but rather looks upon it as a burden, as was the case with the Christians who, unable to understand the underlying wisdom of the Mosaic Law, began to look upon it as a curse (Rom. 4:15; Gal. 3:13); and finally (4) purify the lives of men and open out to them the avenues of progress. See also 2:152.
This prayer of Abraham, offered from the very depth of his heart, was fulfilled in the person of the Holy Prophet. The wonderful way in which the Holy Prophet combined in his person the four characteristics mentioned in this prayer is a fact of history to which even his most hostile critics have testified. By universal consent the Prophet of Islam has been acclaimed as "the most successful Prophet".
The fact that Abraham did not here pray for many Prophets, but for one Prophet only shows that while offering this prayer, he had in view a very great Prophet, a Master-Prophet who was to transcend all. This prayer of Abraham has been applied by the Holy Prophet to himself. He is reported to have said انا دعوة ابراھیم i.e. "I am the prayer (personified) of Abraham" (Jarir & ‘Asakir).
As mentioned in the introductory remarks in the beginning of this chapter, the verse under comment serves as a summary of the entire chapter which is not only an enlargement of the subject matter of this verse but treats its various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the means of national progress.
It may be of interest to note here that the Quran speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer has been mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Reformers who will follow one another for the reformation of the Israelites. On the other hand, when Abraham prays about the progeny of Ishmael, he begs his Lord to raise among them a special Prophet with a specific and lofty mission. Again, when God answers the first-mentioned prayer of Abraham, He does not make any mention of the Reformers to be raised but leaves their appearance to be inferred only by implication; but He does make a pointed reference to the fact that in spite of these Reformers, the Israelites will end as transgressors. On the contrary, God makes no such mention about the progeny of Ishmael, thereby hinting that after the Promised Prophet has been raised, their glorious days will continue till the end of the world. This is indeed a marvellously true portrait of the two branches of the House of Abraham.
In making mention of the prayers of Abraham in verses 127 to 130 the Quran makes an allusion to the fact that Abraham did not only pray for the prosperity of the children of Isaac but also for the posterity of Ishmael, his firstborn. When the offspring of Isaac lost the gift of prophethood on account of their evil deeds, the next descendants of Abraham were the children of Ishmael and thus the Promised Prophet must belong to the House of the latter. In order to point out that the expected Prophet was to be an Ishmaelite, the Quran makes mention of the construction of the Ka‘bah by Abraham and Ishmael and of the prayers offered by Abraham for the posterity of his eldest son.
To this natural conclusion Christian critics generally bring forward two objections (1) that the Bible makes no mention of any promise having been made by God to Abraham concerning Ishmael, and (2) that, admitting that God did make such a promise, there is no proof of the fact that the Prophet of Islam was descended from Ishmael.
As regards the first objection, it should be borne in mind that even if the Bible be shown to contain no prophecy about Ishmael, the absence of such a mention in it cannot be considered as conclusive testimony that such a prophecy was not actually made. It is no secret that Sarah, the mother of Isaac, hated Ishmael and his mother, Hagar. This hatred of their mother for the House of Ishmael was inherited by her sons, the Israelites (Gen. 16:12). In these circumstances it would be idle to search for any express prophecy in favour of Ishmael and his progeny in the Bible; particularly when it was for a long time subjected to all sorts of interference on the part of the Israelites. Moreover, if the Biblical evidence can be taken to establish the existence of a promise about Isaac and his sons, why should not the evidence of the Quran and, for that matter, of the children of Ishmael, be accepted to establish the fact that promises were held out by God to Ishmael and his sons also. But the undeniable fact is that the Bible does contain references to the future prosperity of the sons of Ishmael similar to those it contains about the sons of Isaac. The following are some of these references:
(1) "And God said unto Abraham, thou shalt keep my covenant, therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep between me and you and thy seed after thee; every man child among you shall be circumcised" (Gen. 17:9, 10). This covenant was made with Abraham before the birth of Isaac and after Ishmael had been born, which shows that it applied to Ishmael and his children.
(2) "And the angel of the Lord said unto her (Ishmael’s mother), I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man (it appears that here some expression like "Arab" or the dweller of a desert country, has been translated as "wild"); his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren"; i.e., although all will constantly oppose him and be jealous of him, yet he will succeed (Gen. 16:10-12).
(3) Further evidence of Ishmael and his posterity being included in the covenant which God established between Himself and Abraham and his seed after him is furnished by Gen. 17:6-8 which says, "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." Now, has not the land of Canaan remained in the possession of the Ishmaelites for over 1,300 years? If the Arab Muslims are not the seed of Abraham, why has Canaan continued in their possession for so long?
(4) Again in Gen. 17:18-20, we read:
"And Abraham said unto God, O that Ishmael might live before thee! and God said,…And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation." It will thus be seen that the promises made for Ishmael are similar to those made for Isaac; nay, they are even greater in number, for, with regard to Ishmael, God says, (a) "I have blessed him"; (b) "I will make him fruitful"; (c) "I will multiply him exceedingly"; (d) "twelve princes shall he beget"; and (e) "I will make him a great nation".
(5) Further evidence of the fact that Ishmael was included in God’s covenant is furnished by the fact that circumcision which was instituted by God as a token of His covenant with Abraham and his seed after him, has continued among the descendants of Ishmael. Though Islam also enjoined it, yet it was already in vogue among the Arabs, which shows that they were the seed of Abraham and were consequently included in the covenant of which circumcision was instituted as a symbol.
In order to exclude Ishmael from God’s covenant, Christian writers sometimes bring forward the plea that the offspring of a handmaid cannot be included in Abraham’s seed. But this is entirely baseless; for, even conceding, for the sake of argument, that Ishmael’s mother was a handmaid, it has been clearly said with reference to Ishmael: "And also of the son of the bondwoman will I make a nation because he is thy seed" (Gen. 41:13).
The above-quoted verses of the Bible show (1) that Ishmael was born according to the promise of God given to Abraham before Ishmael’s birth; (2) that God blessed Ishmael and his mother, Hagar; (3) that He promised to make Ishmael and his mother fruitful and to multiply them exceedingly; (4) that God was with Ishmael; and (5) that the covenant of God with Abraham about the circumcision of every male child among his progeny applied to Ishmael and his children.
As a matter of fact, the promise made to Ishmael does not differ very much from that made to Isaac; they are both to be blessed, both to be made fruitful, the descendants of both to multiply exceedingly and both are to be made great nations, and kingdom and dominion is promised to the progeny of both. So when the nature of the promise made to both the brothers does not substantially differ, the kind of reward granted to the children of Isaac will have also to be admitted for the children of Ishmael. It would be wrong to think that as in Gen. 17:21 it is written that God will establish His covenant with Isaac, so Prophets were meant to be raised from among his children only, for a similar covenant was made with Abraham even before the birth of Isaac, and this clearly applied to Ishmael. This covenant is contained in Gen. 17:10, 11 according to which Ishmael was circumcised at the age of 13 and thenceforward circumcision became a religious rite with the posterity of Ishmael. It is therefore beyond any shadow of doubt that the covenant referred to above was intended for the children of Ishmael quite as much as for the children of Isaac. This fact has even been admitted by some eminent Christian writers of established authority (The Scofield Reference Bible, p. 25).
So far about verbal promises. Now let us see how God practically treated Ishmael. We read in Gen. 21:14-20, "And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-Sheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lifted up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? Fear not; for God has heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer."
This shows that God rendered miraculous help to Ishmael and brought into existence a well of water for his sake. It is now for the Christians to show what extraordinary thing God wrought for Isaac that may be compared with this. In the above passage it is also said that "God was with the lad", which means that Ishmael grew up under the special protection of the Lord.
Further evidence of the fact that Ishmael was looked upon as the seed of Abraham, on a par with Isaac, is furnished by the following circumstances:
In Gen. 25:6, we read that when Abraham grew old and was nearing his end, he sent away the sons of the concubines. And then the Bible goes on to say: "And these are the days of the years of Abraham’s life which he lived, an hundred three score and fifteen years, and Abraham gave up the ghost, and died in a good old age, an old man full of years; and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah." (Gen. 25:7-9). Now, if Ishmael was also treated as the offspring of a concubine, he ought to have been treated as the other children, who were the issue of concubines, were treated. But such was not the case; for when Abraham died, the children of the concubines were away and only Ishmael and Isaac were present, and both of them participated in the burial ceremony of their father. This shows that Ishmael was not treated as the offspring of a concubine, but was looked upon as the equal of Isaac and was treated accordingly.
In reply to the second objection that even if the covenant be understood to include the sons of Ishmael, it is yet to be proved that the Holy Prophet belonged to the House of Ishmael, the following points may briefly be noted:
(1) The best way to know the origin of a race is to refer to the traditions and the testimony of the race itself; and, as we all know, the Quraish, the tribe to which the Holy Prophet belonged, always believed and declared themselves to be the descendants of Ishmael and this claim was recognized by all the people of Arabia.
(2) If the claim of the Quraish and, for that matter, that of other Ishmaelite tribes of Arabia, to Ishmaelite descent had been false, the real descendants of Ishmael would have protested against such a false claim; but no such objection is known to have been ever raised.
(3) In Gen. 17:20 God had promised to bless Ishmael, to multiply his progeny, to make him a great nation and the father of twelve princes. If the people of Arabia are not his descendants, where is the promised nation? The Ishmaelite tribes of Arabia are indeed the only claimants in the field,
(4) According to Gen. 21:8-14 Hagar had to leave her home in order to satisfy the vanity of Sarah. If she was not taken to Hedjaz, where are her descendants found, and which is the place of her banishment?
(5) After her banishment Hagar dwelt in the wilderness of Paran (Gen. 21:21). Christian writers have tried to prove that Paran is Feiran near Jebel Serbal in the Sinai Peninsula. But the great English commentator of the Old Testament, who devoted his whole life to the study of the Bible, Dr. S. R. Driver, has had to confess after all that "the site of Paran, from which the wilderness derives its name, is, however, unknown" (Deut. p.4). On the contrary, the Arab geographers are all agreed that Paran is the name given to the hills of Hedjaz (Mu‘jamul-Buldan).
(6) We are told that the generations of Ishmael "dwelt from Havilah unto Shur" (Gen. 25:18) and the phrase "from Havilah unto Shur" designates the opposite extremes of Arabia (Bib. Cyc. by J. Eadie, London, 1862).
(7) The Bible calls Ishmael "a wild man" (Gen. 16:12) and the word اعرابی (A‘rabi) "a dweller of the desert" conveys almost the same sense.
(8) Even Paul has admitted Hagar’s connection with Arabia (Gal. 4:25).
(9) Kedar was a son of Ishmael and it is admitted that his descendants settled in the southern part of Arabia (Bib. Cyc. London, 1862).
(10) Prof. C. C. Torrey says: "The Arabs were Ishmaelites according to the Hebrew tradition…The 'twelve princes' (Gen. 17:20) subsequently named in Gen. 25:13ff, represent Arabian tribes or districts; notice especially Kedar, Duma (Dumatul-Jandal), Teima. The great nation is the people of Arabia." (Jewish Foundation of Islam, p.83).
(11) Similarly, the learned authors of the Cyclopedia of Biblical Literature, New York, (1877, p. 685) admit that "the Arabs, from physical characteristics, language, the occurrence of native traditions…and the testimony of the Bible are mainly and essentially Ishmaelites."
(12) Lastly there is the opinion of Narsai, a Syrian writer who lived about a hundred years before the birth of the Holy Prophet. Mingana quotes Narsai as saying: "The raid of the sons of Hagar was more cruel even than famine, and the blow that they gave was more sore than disease; the wound of the sons of Abraham is like the venom of a serpent and perhaps there is a remedy for the poison of reptiles but not for theirs—let us always blame the foul inclination of the sons of Hagar, and specially the people (the tribe) of Kuraish who are like animals." (Leaves from Three Ancient Qurans, edited by the Rev. A. Mingana, D.D. Intro. xiii).
In the face of these conclusive proofs both the objections, that (1) Ishmael was not included in the covenant which God made with Abraham, and that (2) Ishmael did not settle in Arabia or that the Holy Prophet of Islam was not a descen-dant of Ishmael, fall to the ground.
Before passing on to the next verse a brief reference to Hagar, mother of Ishmael, will not be out of place here. C. J. Ellicott, Lord Bishop of Gloucester, says in his Commentary: "Hagar…was to be, not Abraham’s concubine, but his wife" (Vol. 1, p. 69). The Targums of Onkelos and Jonathan ben Uzziel tell us that "Sarah…took Hagar…and set her free, and gave her to Abraham, her husband, to wife" (Translation by J. W. Etheridge, London, 1862, p. 205). This setting free of the "handmaid" or "bondwoman" does not imply that Hagar was a barbarian slave or that she was a slave from her very childhood. Sir Leonard Wooley says that she was a "civilised creature sprung from the second great centre of culture in the ancient world" (Abraham, London, 1936, p. 144).
"According to Midrash", says another authority, "Hagar had been given as a slave to Abraham by her father, the Pharaoh of Egypt, who said, "My daughter had better be a slave in the house of Abraham, than mistress in any other" (Translation of the Targums by J. W. Etheridge, note 8, on page 204).
b
2:152; 3:165; 62:3.
147
The verse serves as a summary of the subject-matter of the entire Surah which constitutes not only its enlargement but treats the various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the Means of national progress (See Introduction to the Surah).
It may be of interest to note here that the Qur’an speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer is mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Divine Reformers who will follow one another for the reformation of the Israelites. In his prayer in the present verse, however, he prays to God to raise among his progeny a great Prophet
فَاِنۡ زَلَلۡتُمۡ مِّنۡۢ بَعۡدِ مَا جَآءَتۡکُمُ الۡبَیِّنٰتُ فَاعۡلَمُوۡۤا اَنَّ اللّٰہَ عَزِیۡزٌ حَکِیۡمٌ
Commentary:
The preceding verse called upon believers, particularly those weak in faith, to try to become perfect Muslims, and pointed out to them the means by which they could become so. The present verse makes it clear that if, even after this warning and after God’s clear Signs had come to them, they should slip and digress from the true path, they would find God "Mighty and Wise", hinting that in that case they would rightly deserve punishment by the Wise God Who possesses the power to punish.
The word "Wise" also hints that erring ones should not despair; for, God being Wise, He has kept the way open for their return to the right faith. In fact, the liability of man to err is not without purpose. In His eternal wisdom, God has made man a free agent who is liable to err, so that his error might serve as an incentive for him to rise again and make a redoubled effort towards the ideal.
216
Commentary:
The preceding verse called upon believers, particularly those weak in faith, to try to become perfect Muslims, and pointed out to them the means by which they could become so. The present verse makes it clear that if, even after this warning and after God’s clear Signs had come to them, they should slip and digress from the true path, they would find God "Mighty and Wise", hinting that in that case they would rightly deserve punishment by the Wise God Who possesses the power to punish.
The word "Wise" also hints that erring ones should not despair; for, God being Wise, He has kept the way open for their return to the right faith. In fact, the liability of man to err is not without purpose. In His eternal wisdom, God has made man a free agent who is liable to err, so that his error might serve as an incentive for him to rise again and make a redoubled effort towards the ideal.
فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۗ وَیَسۡـَٔلُوۡنَکَ عَنِ الۡیَتٰمٰی ۖ قُلۡ اِصۡلَاحٌ لَّہُمۡ خَیۡرٌ ۖ وَّاِنۡ تُخَالِطُوۡہُمۡ فَاِخۡوٰنُکُمۡ ۚ وَاللّٰہُ یَعۡلَمُ الۡمُفۡسِدَ مِنَ الۡمُصۡلِحِ ۚ وَلَوۡ شَآءَ اللّٰہُ لَاَعۡنَتَکُمۡ ۚ اِنَّ اللّٰہَ عَزِیۡزٌ حَکِیۡمٌ
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
4:128; 89:18; 93:10; 107:3.
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
4:128; 89:18; 93:10; 107:3.
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
164
抚育孤儿是一件非常难以处理的事情, 而也是一项重要的社会责任。孤儿们应以最有益于他们的身体、道德和精神健康的方式加以抚育。他们应当得到家庭成员般的待遇--------这一规劝包含在 “他们是你们的兄弟” 这句话中。
1
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
a
4:128; 89:18; 93:10; 107:3.
227
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
266
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
وَالۡمُطَلَّقٰتُ یَتَرَبَّصۡنَ بِاَنۡفُسِہِنَّ ثَلٰثَۃَ قُرُوۡٓءٍ ۚ وَلَا یَحِلُّ لَہُنَّ اَنۡ یَّکۡتُمۡنَ مَا خَلَقَ اللّٰہُ فِیۡۤ اَرۡحَامِہِنَّ اِنۡ کُنَّ یُؤۡمِنَّ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۚ وَبُعُوۡلَتُہُنَّ اَحَقُّ بِرَدِّہِنَّ فِیۡ ذٰلِکَ اِنۡ اَرَادُوۡۤا اِصۡلٰحًا ۚ وَلَہُنَّ مِثۡلُ الَّذِیۡ عَلَیۡہِنَّ بِالۡمَعۡرُوۡفِ ۚ وَلِلرِّجَالِ عَلَیۡہِنَّ دَرَجَۃٌ ۗ وَاللّٰہُ عَزِیۡزٌ حَکِیۡمٌ
4:35.
2:235; 65:5.
قُرُؤ (Quru’) 是 قُرْء (Qur’) 或 قَرْء (Qar’) 的复数, 意思是:一次; 月经; 月经前后的那段时间即洁净状态, 也就是说, 两次月经之间的那段时间; 一次月经的终止; 月经与沽净状态算在一起的那段时间, 即整个月份; 一个女人离开她洁净状态进入经期的时间或状态 {مُحِيْط (Muhit) 和 مُفْرَدَات (Mufradat)}。穆圣的同伴阿布•白克尔 (اَبُوْبَكر, Abu Bakr)、欧麦尔 (عُمَرْ, ‘Umar)、法理学教长阿布•哈尼法 (اَبُوْحَنِيْفَة, Abu Hanifa) 和阿哈默德•彬•汉巴尔 (اَحْمَدْ بِنْ حَنْبَلْ, Ahmad bin Hanbal) 认为 قُرْء 意指月经而不指洁净时期。与此相反, 穆圣另两位同伴阿依莎 (عَائِشَة, ‘A’ishah) 和伊本•欧麦尔 (اِبْنِ عُمَرْ, Ibn-e-‘Umar) 以及法理学教长马利克 (مٰلِكْ, Malik) 和沙斐伊 (شَافِعِیْ Shafi‘iy) 却持相反的看法 (مُحِيْط)。既然是见仁见智, 可以让一个穆斯林自己去采取两种看法中的任何一种。但是对有关争论的集体调查 (这里不必细说) 使人得到一个结论: 两种看法中第一种看来更近乎情理。虽然如此, 如果 (一个人) 要想稳当一些的话, 可以 (由他) 采用 قُرْء (Qur’), 的词义为月经洁净状态算在一起的那段时期, 即整个月份。
由於离婚是安拉在所有合法事情中最不愿意见到的事情 (دَاؤد), 它受到许多限制: (a) 丈夫只能在妻子洁净即月经洁净的状态时而且他在她洁净的时期与她无性关系时才能离婚。(b) 宣布离婚以后, 妻子必须等候三次月经即大约三个月的时间, 这段时间称为 عِدَّة (‘Iddat) 即等候时期。这是因为给丈夫充份的时间来考虑与他的这一行动有牵连的所有事情;假如他心中仍有一丝潜藏在那里的火花的话,他还可爱她;可以使他有再次决定的机会。(c) 离了婚的妇女如果已受孕不必对丈夫隐瞒, 因为可以认为将要出生的孩子有助于两口子重归和好。(d) 完全而不可撤回的分离, 可以有三次离婚。在第一和第二次宣布离婚后, 以及在等候时期到期前, 丈夫享有带回妻子的特权, 如果他想这样做的话。即使在等候时期结束后, 在第一和第二次离婚的情况下, 两口子仍能团圆, 只要重新结婚就可以了。
就个人权利而言, 夫妻是平等的。可是, 像4:35节经文指出的那样, 男人在体力方面条件较好, 又负有供养家庭的经济上的责任, 因此有管理权利。
حضرت ابوبکرؓ‘‘ عمرؓ‘‘ عثمانؓ‘‘ علیؓ اور ابن مسعودؓ اور امام ابوحنیفہؒ نے قُرْئٌ کے معنے حیض کے لئے ہیں اور زید بن ثابتؓ‘ حضرت عائشہؓ اور ابن عمرؓ اور مالکؒ اور شافعیؒ نے طُہر کے معنے کیے ہیں (محیط)
بِالْمَعْرُوْفِ کا ترجمہ یہاں ’’مطابق دستور‘‘ کیا گیا ہے۔ بعض جگہ انہی الفاظ کا ترجمہ ’’مناسب حال‘‘ یا مناسب طور پر کیا گیا ہے۔ یہ فرق اردو میں مضمون کی وضاحت کی خاطر ہے۔ ہاں یہ یادرکھنا چاہیے کہ ’’مطابق دستور‘‘ میں دستور کا جو لفظ ہے اس کے اصل معنے تو قانون اور رواج کے ہیں۔ لیکن اردو میں کبھی یہ دستور کا لفظ Common Sense یعنی عقل عامہ کے معنوں میں بھی استعمال ہوتا ہے اور مراد یہ ہوتی ہے کہ شرفا اور عقلا کا یہی طریق ہے۔ جس کے معنے دوسرے لفظوں میں یہ ہوتے ہیں کہ عقل کا تقاضا یہی ہے۔ اس جگہ بِالۡمَعۡرُوۡفِ کے چونکہ یہی معنے ہیں اس لئے ’’مطابق دستور‘‘ کے ا
اس جگہ واؤ ہے اور واؤ کے معنے عام طور پر ’’اور‘‘ کے ہوتے ہیں‘ لیکن اردو قواعد کے مطابق ’’اور‘‘ کا لفظ اسی وقت استعمال ہو سکتا تھا کہ اس جگہ مردوں کے حقوق کا ذکر ہوتا۔ لیکن جیسا کہ ظاہر ہے اس موقعہ پر عورتوں کے حقوق کا ذکر ہے اس لئے ’’اور‘‘ سے واؤ کا ترجمہ کرنا بالکل مفہوم کو بدل دیتا ہے اور کلام کا زور عورتوں کے حقوق سے ہٹ کر مردوں کے حقوق کی طرف چلا جاتا ہے حالانکہ انداز کلام سے ظاہر ہے کہ عورتوں کو اس امر کی طرف توجہ دلائی جا رہی ہے کہ تمہارے حقوق کی حفاظت ہم نے کر دی ہے اور جس طرح مردوں کو تم پر بعض حق دئے ہیں تم کو بھی ان پر بعض حق دئے ہیں۔ ہاں یہ ضرور ہے کہ بعض
4:35.
2:235; 65:5.
Quru’ is plural of Qur’ or Qar’ which means, a time; menstruation; period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; termination of a menstruation; the period of menstruation and that of purity taken together, i.e. the whole month the time or state when a woman leaves her state of purity and enters that of menstruation (Muhit & Mufradat). Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal among the Imams of Jurisprudence held the view that Qur’ means menstruation and not the period of purity. On the contrary, ‘A’ishah and Ibn-e-‘Umar among the Companions, and Malik and Shafi‘i among the Imams of Jurisprudence held the opposite view (Muhit). Opinions being so balanced, it is open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that o
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations: (a) A husband can divorce his wife only when she is clean, i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. (b) After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called ‘Iddat or the period of waiting. This is because this period gives the husband sufficient time to consider all the implications of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. (c) A divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. (d) For complete and irrevocable separation there should be three divorces. After the pronouncement of the first as
As far as personal rights are concerned, the husband and the wife stand on a par, but as pointed out in 4:35 men have a supervisory authority on account of the physical advantage they possess and the financial responsibility that they carry for providing for the household.
2:235; 65:5.
4:35.
Important Words:
قروء (courses) is the plural of قرء which is derived from قرأ. They say قرأ الشیء i.e. he collected or put together the thing. قرأت الناقة means, the she-camel became pregnant. قرأت الحامل means, the pregnant woman gave birth to a child. قرات المرأة or اقرأت المرأة means, the woman became pure from menstrual discharge. اقرأت المرأة also means, she menstruated, thus giving contrary meanings. قرء (Qur’un or Qar’un), means: (1) a time, and this is the primary significance of the word, as we say ھبت الریح لقرئھا i.e. the wind blew at its fixed time; (2) menstruation; (3) period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; thus the word gives contrary meanings; (4) termination of a menstruation (Aqrab & Lane). The word قرء is also sometimes applied to the period of menstruation and that of purity taken together, i.e. the whole month (Muhit). According to Raghib قرء means the time or state when a woman leaves her state of purity and enters that of menstruation (Mufradat).
ارحام (wombs) is the plural of رحم (rihm or rahim) which is from the verb رحم. They say رحمه i.e. he showed him mercy, he was tender towards him. رحمت المرأة means, the woman had complaint of the womb after childbirth. رحم (rahim) or رحم(rihm) means, (1) womb; (2) relationship, particularly by the female side. The expression اولواالارحام or ذوالارحام means, relatives or kinsmen. In Muslim jurisprudence the expression signifies such relations as are not direct heirs (Lane).
بعولة (husbands), like بعول, is the plural of بعل. They say بعل الرجل i.e. the man became a husband. بعلت المرأة means, the woman married and had a husband. بعل is like زوج meaning, both a husband and a wife, i.e. a partner in life; but the significance of husband is more common. The word also means, lord, master or owner of a thing; or a person in authority. The Arabs sometimes gave the name بعل to their idols also (Lane & Mufradat).
المعروف (equity) is a common Arabic word which has been freely used in the Quran as well as the Hadith. The word is derived from عرف. They say عرفه i.e. he knew it either by means of the five senses or by mental perception, as by reflection, or by consideration of the effect of a thing on the mind; he recognized it. المعروف means, (1) a known or commonly known thing; (2) an action or thing the goodness of which is known by reason, i.e. equity; (3) an action or thing the goodness of which is known by the law of Shari‘ah; (4) goodness, kindness and beneficence; (5) liberality coupled with moderation; (6) good fellowship with one’s family and others; (7) sincere and honest word of advice, etc. (Lane). It may be noted here that while taking the oath of allegiance from would-be Muslims, the Holy Prophet always used the word المعروف asking them to solemnly affirm that they would obey him in all معروف things, i.e. not only in such things as formed part of the divine law of Shari‘ah but also in those which the Prophet held to be good by his own reason.
درجة (rank) means, (1) the various steps forming a set of stairs; (2) rank; (3) eminence (4) degree (Aqrab).
Commentary:
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations. One of these checks is that a husband can divorce his wife only when she is clean i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called عدة(‘iddah) or the period of waiting. This is another check, because this period of waiting gives to the husband sufficient time to consider the pros and cons of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. The third check laid down in this verse is that a divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. The fourth check, as mentioned in the succeeding verses, is that for complete and irrevocable separation there should be three divorces. After the pronouncement of the first as well as the second divorce, and before the expiry of the period of waiting, the husband enjoys the privilege of taking his wife back, if he so desires. Even after the period of waiting is over, the couple can become reunited in the case of the first and second divorce by renewing the marriage tie.
The verse adds that as far as personal rights are concerned, the husband and the wife stand on a par, but in matters relating to discipline, the husband has superiority over the wife, i.e. in case of difference, the final authority is vested in him. The reasons for this are given in 4:35.
The divine attribute Mighty added at the end of the verse contains a reminder and a warning to the husband that he must not misuse the authority he has been given in household affairs, for there is the Almighty God over his head to Whom he is responsible for his actions. The attribute also provides a reason for vesting authority in the husband, who is the stronger of the parties. The attribute Wise brings home to the husband the fact that the vesting of the final authority in him is based on just and wise considerations, because wherever two or more persons live together, it is necessary that the wisest among them be appointed the Amir or the chief for the efficient running of their affairs and the uniformity of their actions.
A word here about the significance of قرء seems essential. As explained under Important Words, this word gives two distinct and contrary meanings, i.e. (1) menstruation; and (2) the period of purity between two menstruations. This has given rise to much difference of opinion among scholars of Muslim jurisprudence; Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal the Imams of jurisprudence have held the view that by using the word قرء
the Quran means menstruation and not the period of purity. On the contrary, ‘A’ishah (wife of the Holy Prophet) and Ibn ‘Umar among the Companions, and Malik and Shafi‘i among the Imams of jurisprudence have held the opposite view (Muhit). Opinions being so balanced, it would be open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that the first-mentioned view is perhaps the more reasonable of the two. If, however, one should desire to be on the perfectly safe side, it is open to him to take the word قرء to signify the periods of menstruation and purity taken together, i.e. the whole month.
a
4:35.
c
2:235; 65:5.
167
قُرُؤ (Quru’) 是 قُرْء (Qur’) 或 قَرْء (Qar’) 的复数, 意思是:一次; 月经; 月经前后的那段时间即洁净状态, 也就是说, 两次月经之间的那段时间; 一次月经的终止; 月经与沽净状态算在一起的那段时间, 即整个月份; 一个女人离开她洁净状态进入经期的时间或状态 {مُحِيْط (Muhit) 和 مُفْرَدَات (Mufradat)}。穆圣的同伴阿布•白克尔 (اَبُوْبَكر, Abu Bakr)、欧麦尔 (عُمَرْ, ‘Umar)、法理学教长阿布•哈尼法 (اَبُوْحَنِيْفَة, Abu Hanifa) 和阿哈默德•彬•汉巴尔 (اَحْمَدْ بِنْ حَنْبَلْ, Ahmad bin Hanbal) 认为 قُرْء 意指月经而不指洁净时期。与此相反, 穆圣另两位同伴阿依莎 (عَائِشَة, ‘A’ishah) 和伊本•欧麦尔 (اِبْنِ عُمَرْ, Ibn-e-‘Umar) 以及法理学教长马利克 (مٰلِكْ, Malik) 和沙斐伊 (شَافِعِیْ Shafi‘iy) 却持相反的看法 (مُحِيْط)。既然是见仁见智, 可以让一个穆斯林自己去采取两种看法中的任何一种。但是对有关争论的集体调查 (这里不必细说) 使人得到一个结论: 两种看法中第一种看来更近乎情理。虽然如此, 如果 (一个人) 要想稳当一些的话, 可以 (由他) 采用 قُرْء (Qur’), 的词义为月经洁净状态算在一起的那段时期, 即整个月份。
168
由於离婚是安拉在所有合法事情中最不愿意见到的事情 (دَاؤد), 它受到许多限制: (a) 丈夫只能在妻子洁净即月经洁净的状态时而且他在她洁净的时期与她无性关系时才能离婚。(b) 宣布离婚以后, 妻子必须等候三次月经即大约三个月的时间, 这段时间称为 عِدَّة (‘Iddat) 即等候时期。这是因为给丈夫充份的时间来考虑与他的这一行动有牵连的所有事情;假如他心中仍有一丝潜藏在那里的火花的话,他还可爱她;可以使他有再次决定的机会。(c) 离了婚的妇女如果已受孕不必对丈夫隐瞒, 因为可以认为将要出生的孩子有助于两口子重归和好。(d) 完全而不可撤回的分离, 可以有三次离婚。在第一和第二次宣布离婚后, 以及在等候时期到期前, 丈夫享有带回妻子的特权, 如果他想这样做的话。即使在等候时期结束后, 在第一和第二次离婚的情况下, 两口子仍能团圆, 只要重新结婚就可以了。
169
就个人权利而言, 夫妻是平等的。可是, 像4:35节经文指出的那样, 男人在体力方面条件较好, 又负有供养家庭的经济上的责任, 因此有管理权利。
1
حضرت ابوبکرؓ‘‘ عمرؓ‘‘ عثمانؓ‘‘ علیؓ اور ابن مسعودؓ اور امام ابوحنیفہؒ نے قُرْئٌ کے معنے حیض کے لئے ہیں اور زید بن ثابتؓ‘ حضرت عائشہؓ اور ابن عمرؓ اور مالکؒ اور شافعیؒ نے طُہر کے معنے کیے ہیں (محیط)
2
بِالْمَعْرُوْفِ کا ترجمہ یہاں ’’مطابق دستور‘‘ کیا گیا ہے۔ بعض جگہ انہی الفاظ کا ترجمہ ’’مناسب حال‘‘ یا مناسب طور پر کیا گیا ہے۔ یہ فرق اردو میں مضمون کی وضاحت کی خاطر ہے۔ ہاں یہ یادرکھنا چاہیے کہ ’’مطابق دستور‘‘ میں دستور کا جو لفظ ہے اس کے اصل معنے تو قانون اور رواج کے ہیں۔ لیکن اردو میں کبھی یہ دستور کا لفظ Common Sense یعنی عقل عامہ کے معنوں میں بھی استعمال ہوتا ہے اور مراد یہ ہوتی ہے کہ شرفا اور عقلا کا یہی طریق ہے۔ جس کے معنے دوسرے لفظوں میں یہ ہوتے ہیں کہ عقل کا تقاضا یہی ہے۔ اس جگہ بِالۡمَعۡرُوۡفِ کے چونکہ یہی معنے ہیں اس لئے ’’مطابق دستور‘‘ کے ا
3
اس جگہ واؤ ہے اور واؤ کے معنے عام طور پر ’’اور‘‘ کے ہوتے ہیں‘ لیکن اردو قواعد کے مطابق ’’اور‘‘ کا لفظ اسی وقت استعمال ہو سکتا تھا کہ اس جگہ مردوں کے حقوق کا ذکر ہوتا۔ لیکن جیسا کہ ظاہر ہے اس موقعہ پر عورتوں کے حقوق کا ذکر ہے اس لئے ’’اور‘‘ سے واؤ کا ترجمہ کرنا بالکل مفہوم کو بدل دیتا ہے اور کلام کا زور عورتوں کے حقوق سے ہٹ کر مردوں کے حقوق کی طرف چلا جاتا ہے حالانکہ انداز کلام سے ظاہر ہے کہ عورتوں کو اس امر کی طرف توجہ دلائی جا رہی ہے کہ تمہارے حقوق کی حفاظت ہم نے کر دی ہے اور جس طرح مردوں کو تم پر بعض حق دئے ہیں تم کو بھی ان پر بعض حق دئے ہیں۔ ہاں یہ ضرور ہے کہ بعض
a
2:235; 65:5.
b
4:35.
235
Important Words:
قروء (courses) is the plural of قرء which is derived from قرأ. They say قرأ الشیء i.e. he collected or put together the thing. قرأت الناقة means, the she-camel became pregnant. قرأت الحامل means, the pregnant woman gave birth to a child. قرات المرأة or اقرأت المرأة means, the woman became pure from menstrual discharge. اقرأت المرأة also means, she menstruated, thus giving contrary meanings. قرء (Qur’un or Qar’un), means: (1) a time, and this is the primary significance of the word, as we say ھبت الریح لقرئھا i.e. the wind blew at its fixed time; (2) menstruation; (3) period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; thus the word gives contrary meanings; (4) termination of a menstruation (Aqrab & Lane). The word قرء is also sometimes applied to the period of menstruation and that of purity taken together, i.e. the whole month (Muhit). According to Raghib قرء means the time or state when a woman leaves her state of purity and enters that of menstruation (Mufradat).
ارحام (wombs) is the plural of رحم (rihm or rahim) which is from the verb رحم. They say رحمه i.e. he showed him mercy, he was tender towards him. رحمت المرأة means, the woman had complaint of the womb after childbirth. رحم (rahim) or رحم(rihm) means, (1) womb; (2) relationship, particularly by the female side. The expression اولواالارحام or ذوالارحام means, relatives or kinsmen. In Muslim jurisprudence the expression signifies such relations as are not direct heirs (Lane).
بعولة (husbands), like بعول, is the plural of بعل. They say بعل الرجل i.e. the man became a husband. بعلت المرأة means, the woman married and had a husband. بعل is like زوج meaning, both a husband and a wife, i.e. a partner in life; but the significance of husband is more common. The word also means, lord, master or owner of a thing; or a person in authority. The Arabs sometimes gave the name بعل to their idols also (Lane & Mufradat).
المعروف (equity) is a common Arabic word which has been freely used in the Quran as well as the Hadith. The word is derived from عرف. They say عرفه i.e. he knew it either by means of the five senses or by mental perception, as by reflection, or by consideration of the effect of a thing on the mind; he recognized it. المعروف means, (1) a known or commonly known thing; (2) an action or thing the goodness of which is known by reason, i.e. equity; (3) an action or thing the goodness of which is known by the law of Shari‘ah; (4) goodness, kindness and beneficence; (5) liberality coupled with moderation; (6) good fellowship with one’s family and others; (7) sincere and honest word of advice, etc. (Lane). It may be noted here that while taking the oath of allegiance from would-be Muslims, the Holy Prophet always used the word المعروف asking them to solemnly affirm that they would obey him in all معروف things, i.e. not only in such things as formed part of the divine law of Shari‘ah but also in those which the Prophet held to be good by his own reason.
درجة (rank) means, (1) the various steps forming a set of stairs; (2) rank; (3) eminence (4) degree (Aqrab).
Commentary:
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations. One of these checks is that a husband can divorce his wife only when she is clean i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called عدة(‘iddah) or the period of waiting. This is another check, because this period of waiting gives to the husband sufficient time to consider the pros and cons of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. The third check laid down in this verse is that a divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. The fourth check, as mentioned in the succeeding verses, is that for complete and irrevocable separation there should be three divorces. After the pronouncement of the first as well as the second divorce, and before the expiry of the period of waiting, the husband enjoys the privilege of taking his wife back, if he so desires. Even after the period of waiting is over, the couple can become reunited in the case of the first and second divorce by renewing the marriage tie.
The verse adds that as far as personal rights are concerned, the husband and the wife stand on a par, but in matters relating to discipline, the husband has superiority over the wife, i.e. in case of difference, the final authority is vested in him. The reasons for this are given in 4:35.
The divine attribute Mighty added at the end of the verse contains a reminder and a warning to the husband that he must not misuse the authority he has been given in household affairs, for there is the Almighty God over his head to Whom he is responsible for his actions. The attribute also provides a reason for vesting authority in the husband, who is the stronger of the parties. The attribute Wise brings home to the husband the fact that the vesting of the final authority in him is based on just and wise considerations, because wherever two or more persons live together, it is necessary that the wisest among them be appointed the Amir or the chief for the efficient running of their affairs and the uniformity of their actions.
A word here about the significance of قرء seems essential. As explained under Important Words, this word gives two distinct and contrary meanings, i.e. (1) menstruation; and (2) the period of purity between two menstruations. This has given rise to much difference of opinion among scholars of Muslim jurisprudence; Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal the Imams of jurisprudence have held the view that by using the word قرء
the Quran means menstruation and not the period of purity. On the contrary, ‘A’ishah (wife of the Holy Prophet) and Ibn ‘Umar among the Companions, and Malik and Shafi‘i among the Imams of jurisprudence have held the opposite view (Muhit). Opinions being so balanced, it would be open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that the first-mentioned view is perhaps the more reasonable of the two. If, however, one should desire to be on the perfectly safe side, it is open to him to take the word قرء to signify the periods of menstruation and purity taken together, i.e. the whole month.
a
4:35.
b
2:235; 65:5.
277
Quru’ is plural of Qur’ or Qar’ which means, a time; menstruation; period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; termination of a menstruation; the period of menstruation and that of purity taken together, i.e. the whole month the time or state when a woman leaves her state of purity and enters that of menstruation (Muhit & Mufradat). Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal among the Imams of Jurisprudence held the view that Qur’ means menstruation and not the period of purity. On the contrary, ‘A’ishah and Ibn-e-‘Umar among the Companions, and Malik and Shafi‘i among the Imams of Jurisprudence held the opposite view (Muhit). Opinions being so balanced, it is open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that o
278
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations: (a) A husband can divorce his wife only when she is clean, i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. (b) After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called ‘Iddat or the period of waiting. This is because this period gives the husband sufficient time to consider all the implications of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. (c) A divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. (d) For complete and irrevocable separation there should be three divorces. After the pronouncement of the first as
279
As far as personal rights are concerned, the husband and the wife stand on a par, but as pointed out in 4:35 men have a supervisory authority on account of the physical advantage they possess and the financial responsibility that they carry for providing for the household.
وَالَّذِیۡنَ یُتَوَفَّوۡنَ مِنۡکُمۡ وَیَذَرُوۡنَ اَزۡوٰجًا وَّصِیَّۃً لِّاَزۡوٰجِہِمۡ مَّتٰعًا اِلَی الۡحَوۡلِ غَیۡرَ اِخۡرَاجٍ ۚ فَاِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَیۡکُمۡ فِیۡ مَا فَعَلۡنَ فِیۡۤ اَنۡفُسِہِنَّ مِنۡ مَّعۡرُوۡفٍ ۗ وَاللّٰہُ عَزِیۡزٌ حَکِیۡمٌ
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
2:235.
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
2:235.
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
d
2:235.
190
2:235经文中为寡妇所制定的四个月零十天的待婚期中, 她有权要求她亡夫的那些继承人给她住所和生活费。这里谈的一年, 只是在2:235节经文中所提到她的住所和生活费权利以外为期一年的同样权利是特殊的优惠。
3
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
4
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
a
2:235.
247
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
a
2:235.
298
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
وَاِذۡ قَالَ اِبۡرٰہٖمُ رَبِّ اَرِنِیۡ کَیۡفَ تُحۡیِ الۡمَوۡتٰی ۖ قَالَ اَوَلَمۡ تُؤۡمِنۡ ۖ قَالَ بَلٰی وَلٰکِنۡ لِّیَطۡمَئِنَّ قَلۡبِیۡ ۖ قَالَ فَخُذۡ اَرۡبَعَۃً مِّنَ الطَّیۡرِ فَصُرۡہُنَّ اِلَیۡکَ ثُمَّ اجۡعَلۡ عَلٰی کُلِّ جَبَلٍ مِّنۡہُنَّ جُزۡءًا ثُمَّ ادۡعُہُنَّ یَاۡتِیۡنَکَ سَعۡیًا ۚ وَاعۡلَمۡ اَنَّ اللّٰہَ عَزِیۡزٌ حَکِیۡمٌ
صُرْتُ الْغُصْنَ اِلَیَّ (Surtul-Ghusna ilayya) 意思是, 我把那树枝弯向自己 (Lane)。这一介词 اِلَیْ (Ila) 决定了 صُرْهُنَّ (Surhunna) 这词的意义, 意思是弯曲或依附而不是斩断。
بعض لوگوں نے صُرْھُنَّ کے معنے قتل کرنے کے کیے ہیں۔ حالانکہ الفاظ قرآنیہ صُرْھُنَّ اِلَیْکَ کے ہیں۔ اور یہ کہنا بے معنے ہے کہ پھر ان کو اپنی طرف قتل کر۔ اصل میں اس لفظ کے معنے سدھانے کے بھی ہیں اور وہی اس جگہ درست ہیں۔ (مفردات و اقرب)
حصہ جُزْءًا کا ترجمہ ہے۔ مطلب یہ ہے کہ پہاڑ کی چار چوٹیوں پر چار پرندے بٹھا دو۔ جُزْءًا کے معنے ایک پرندے کے ٹکڑے کے نہیں بلکہ چاروں پرندوں کا جزء مراد ہے جو ایک کا عدد ہے۔ قرآن کریم میں ایک اور مقام پر اسی محاورہ میں جُزْئٌ کا لفظ استعمال ہوا ہے۔ فرماتا ہے اِنَّ جَھَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِیْنَ۔ لَھَا سَبْعَۃُ اَبْوَابٍ لِکُلِّ بَابٍ مِّنْھُمْ جُزْئٌ مَّقْسُوْمٌ (الحجر: ۴۴‘۴۵) یعنی جہنم سب کفار کے لئے مقرر جگہ ہے اس کے سات دروازے ہوں گے اور ہر دروازہ کے لئے کفار کا ایک حصہ مقرر ہوگا۔ اس جگہ بھی جزء کا لفظ استعمال ہوا ہے لیکن کوئی یہ معنے ن
یَاْ تِیَنَّکَ سَعْیًا۔ سَعْیٌ کے معنے چلنے اور دوڑنے کے ہوتے ہیں۔ لیکن محاورہ میں کوشش سے کسی کام کے کرنے کے بھی ہوتے ہیں وَ یُسْتَـعْمَلُ لِلْجِدِّ فِی الْاَمْرِ خَیْرًا کَانَ اَوْ شَرًّا (مفردات) یعنی کبھی یہ لفظ خوب زور سے کام کرنے کے متعلق بھی استعمال ہوتا ہے خواہ کام اچھا ہو یا ُبرا۔ چونکہ پرندہ دوڑتا نہیں اڑتا ہے اس لئے ’’تیزی سے تیری طرف چلے آئیں گے‘‘ ترجمہ کیا گیا ہے۔ ان آیات میں حضرت ابراہیم علیہ السلام کے ایک کشف کا ذکر ہے اور چار پرندوں سے یہ مراد ہے کہ حضرت ابراہیم علیہ السلام کی اولاد چار دفعہ ترقی کرے گی اور چار دفعہ تنزل کرے گی۔
The difference between Iman (belief) and Itminan (the heart being at ease) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring the dead to life, but what he desired was his personal satisfaction of knowing that God would do so in the case of his own posterity as well. Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining Shak (doubt) than Abraham" (Muslim), the word Shak signifying an intense hidden desire anxiously awaiting fulfilment; for the Holy Prophet never entertained any doubt about any of God’s promises or doings. This shows that Abraham’s question was not prompted by doubt but simply by an anxious desire.
Surtul-Ghusna Ilayya means, I inclined the branch towards myself (Lane). The preposition ila determines the significance of the word Surhunna in the sense of inclining or attaching and not cutting.
Juz’ means, a part or portion or division of a thing. Thus, if a thing consists of or comprises a group, the word "part" or "division" would signify each member of it.
This is a vision of Abraham. In "taking four birds" the implication was that his posterity would rise and fall four times, which phenomenon was to be witnessed twice among the Israelites, and to be repeated twice among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (17:5-8; Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by Constantine, the Roman Emperor who accepted Christianity. Similarly, the power of Islam, was first rudely shaken when Baghdad fell to the Tartar hordes, but soon it recovered from the crushing blow. The victors became the vanquished and the grandson of Halaku, the despoiler of
Important Words:
تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.
یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).
صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.
جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.
Commentary:
This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.
The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.
The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.
Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).
The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.
Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).
199
صُرْتُ الْغُصْنَ اِلَیَّ (Surtul-Ghusna ilayya) 意思是, 我把那树枝弯向自己 (Lane)。这一介词 اِلَیْ (Ila) 决定了 صُرْهُنَّ (Surhunna) 这词的意义, 意思是弯曲或依附而不是斩断。
1
بعض لوگوں نے صُرْھُنَّ کے معنے قتل کرنے کے کیے ہیں۔ حالانکہ الفاظ قرآنیہ صُرْھُنَّ اِلَیْکَ کے ہیں۔ اور یہ کہنا بے معنے ہے کہ پھر ان کو اپنی طرف قتل کر۔ اصل میں اس لفظ کے معنے سدھانے کے بھی ہیں اور وہی اس جگہ درست ہیں۔ (مفردات و اقرب)
2
حصہ جُزْءًا کا ترجمہ ہے۔ مطلب یہ ہے کہ پہاڑ کی چار چوٹیوں پر چار پرندے بٹھا دو۔ جُزْءًا کے معنے ایک پرندے کے ٹکڑے کے نہیں بلکہ چاروں پرندوں کا جزء مراد ہے جو ایک کا عدد ہے۔ قرآن کریم میں ایک اور مقام پر اسی محاورہ میں جُزْئٌ کا لفظ استعمال ہوا ہے۔ فرماتا ہے اِنَّ جَھَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِیْنَ۔ لَھَا سَبْعَۃُ اَبْوَابٍ لِکُلِّ بَابٍ مِّنْھُمْ جُزْئٌ مَّقْسُوْمٌ (الحجر: ۴۴‘۴۵) یعنی جہنم سب کفار کے لئے مقرر جگہ ہے اس کے سات دروازے ہوں گے اور ہر دروازہ کے لئے کفار کا ایک حصہ مقرر ہوگا۔ اس جگہ بھی جزء کا لفظ استعمال ہوا ہے لیکن کوئی یہ معنے ن
3
یَاْ تِیَنَّکَ سَعْیًا۔ سَعْیٌ کے معنے چلنے اور دوڑنے کے ہوتے ہیں۔ لیکن محاورہ میں کوشش سے کسی کام کے کرنے کے بھی ہوتے ہیں وَ یُسْتَـعْمَلُ لِلْجِدِّ فِی الْاَمْرِ خَیْرًا کَانَ اَوْ شَرًّا (مفردات) یعنی کبھی یہ لفظ خوب زور سے کام کرنے کے متعلق بھی استعمال ہوتا ہے خواہ کام اچھا ہو یا ُبرا۔ چونکہ پرندہ دوڑتا نہیں اڑتا ہے اس لئے ’’تیزی سے تیری طرف چلے آئیں گے‘‘ ترجمہ کیا گیا ہے۔ ان آیات میں حضرت ابراہیم علیہ السلام کے ایک کشف کا ذکر ہے اور چار پرندوں سے یہ مراد ہے کہ حضرت ابراہیم علیہ السلام کی اولاد چار دفعہ ترقی کرے گی اور چار دفعہ تنزل کرے گی۔
267
Important Words:
تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.
یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).
صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.
جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.
Commentary:
This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.
The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.
The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.
Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).
The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.
Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).
327
The difference between Iman (belief) and Itminan (the heart being at ease) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring the dead to life, but what he desired was his personal satisfaction of knowing that God would do so in the case of his own posterity as well. Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining Shak (doubt) than Abraham" (Muslim), the word Shak signifying an intense hidden desire anxiously awaiting fulfilment; for the Holy Prophet never entertained any doubt about any of God’s promises or doings. This shows that Abraham’s question was not prompted by doubt but simply by an anxious desire.
328
Surtul-Ghusna Ilayya means, I inclined the branch towards myself (Lane). The preposition ila determines the significance of the word Surhunna in the sense of inclining or attaching and not cutting.
329
Juz’ means, a part or portion or division of a thing. Thus, if a thing consists of or comprises a group, the word "part" or "division" would signify each member of it.
This is a vision of Abraham. In "taking four birds" the implication was that his posterity would rise and fall four times, which phenomenon was to be witnessed twice among the Israelites, and to be repeated twice among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (17:5-8; Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by Constantine, the Roman Emperor who accepted Christianity. Similarly, the power of Islam, was first rudely shaken when Baghdad fell to the Tartar hordes, but soon it recovered from the crushing blow. The victors became the vanquished and the grandson of Halaku, the despoiler of
شَہِدَ اللّٰہُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا ہُوَ وَالۡمَلٰٓئِکَۃُ وَاُولُوا الۡعِلۡمِ قَآئِمًۢا بِالۡقِسۡطِ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
5:9; 7:30.
5:9; 7:30.
The words also mean, in accordance with justice.
The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods.
5:9; 7:30.
Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.
d
5:9; 7:30.
a
5:9; 7:30.
310
Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.
a
5:9; 7:30.
381A
The words also mean, in accordance with justice.
382
The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods.
ذٰلِکَ نَتۡلُوۡہُ عَلَیۡکَ مِنَ الۡاٰیٰتِ وَالذِّکۡرِ الۡحَکِیۡمِ
Commentary:
The story of Jesus, as narrated in the verse, is not a mere thing of the past. It is meant to shed new light on events that form the basis of the doctrines of a large section of humanity as well as to provide a lesson for the future.
347
Commentary:
The story of Jesus, as narrated in the verse, is not a mere thing of the past. It is meant to shed new light on events that form the basis of the doctrines of a large section of humanity as well as to provide a lesson for the future.