اٰمَنُ
Appears 250 times in Quran
Derived Words (23)
Words derived from the stem "اٰمَنُ".
- And they believed
- that he may bring those who believe and do good deeds out
- who believe and do good works
- And those who believe will say
- and believe
- and believed
- Those who believe
- and believe
- believe
- believed but have not
- the believers
- those who believe
- who believe
- the believers yet
Occurrences in Quran
Found 250 verses containing "اٰمَنُ".
یُخٰدِعُوۡنَ اللّٰہَ وَالَّذِیۡنَ اٰمَنُوۡا وَمَا یَخۡدَعُوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ وَمَا یَشۡعُرُوۡنَ
’’مگر‘‘ کا لفظ اس جگہ واؤ کا ترجمہ ہے۔ اس جگہ ’’اور‘‘ کا لفظ صحیح مفہوم ظاہرنہیں کرتا۔ نُور اللّغات جو اردو کی لغت کی کتاب ہے اُس میں لکھا ہے کہ ’’مگر‘‘ کے معنے ’’بایں ہمہ‘‘ کے ہوتے ہیں اور یہی معنے اس جگہ واؤ کے ہیں۔ پس ہم نے اس کا ترجمہ لغتِ اردو کے مطابق ’’مگر‘‘ کیا ہے۔
یہ لکیر ـــــ اس امر کی علامت ہے کہ اگلا حصہ گو آیت کے ساتھ شامل ہے مگر مفہوم میں وہ الگ جملہ کی حیثیت رکھتا ہے۔
4:143.
Khada‘a-hu means, he sought or desired to deceive him but did not succeed in his attempt. Khada‘a-hu means, he succeeded in his attempt to deceive him; he forsook him or it (Baqa’). The former word is used about a man when he has not attained his desire and the latter when he has attained it (Lane).
4:143.
Important Words:
یخادعون (would deceive) is derived from خادع and یخدعون (deceive) is derived from خدع. They say خدعه i.e. he deceived him; he made a show of what he was not; he tried to harm him in a way unknown to the latter. خادعه is sometimes loosely used to give the same meaning as خدع but in reality it is different. خادع is used when the deceiver is not successful in his attempt at deception and خدع is used when the party intended to be deceived actually falls a victim to the deception (Baqa & Aqrab). This distinction is corroborated by Lane who says, "One says of a man خادع when he has not attained his desire, and خدع when he has attained his desire." The word خادع also means: (1) he forsook or he abandoned; (2) it (the market) was variable. They say سوق خادعة i.e. a market varying in its state, at one time brisk, at another dull in respect of traffic (Lane). Following this signification یخادعون الله would mean (1) they forsake and abandon God; and (2) they are variable with respect to Allah, believing at one time and disbelieving at another.
یشعرون (they perceive) is derived from شعر. They say شعرہ meaning, he perceived it; he came to know of it; he understood it; he felt it (Aqrab). شعور is the faculty of insight not depending upon the senses for its exercise, something that rises from within. In the verse the word یشعرون has been used to signify that though the disease of the hypocrites lies in their hearts, yet their insight gives them no warning.
Commentary:
The verse makes it clear that effective faith is based upon truth and sincerity. Faith not so based amounts to deception and God cannot be deceived.
The verse has given rise to some objections: 1. How can it be possible for any man to deceive God? 2. The word یخادعون is derived from the verb خادع in the measure of مفاعلة which denotes two parties mutually engaged in the same operation. The words یخادعون الله would, therefore, mean that hypocrites and God are both engaged in deceiving each other.
In answer to the first objection it may be said that the word used here is خادع and not خدع, the former, as explained above, signifying only an attempt at deception and not actual deception. The objection is, therefore, without foundation.
The second objection also does not hold good. The measure مفاعلة does not always carry the sense of mutual participation. Sometimes it signifies only one of the parties so engaged. For example, in the sentence عاقبت اللص meaning, "I punished the thief" the word عاقبت belongs to the measure of مفاعلة, yet here it does not denote mutual participation in the act. It only means, I punished the thief.
A note on the hypocrites will not be out of place here. Before the coming of Islam into Medina, the city’s inhabitants included two pagan Arab tribes known as Aus and Khazraj, and three Jewish tribes named Banu Quraizah, Banu Nadirand Banu Qainuqa‘. The two pagan tribes outnumbered the Jews but were inferior to them in wealth and education. The Jews thus exercised great influence over the pagans of Medina. In order to further increase their influence, they encouraged internecine feuds among their idolatrous neighbours. A few years before the rise of Islam the pagan tribes of Medina, realizing how they had been duped, decided to organize themselves under a duly elected king. Their choice fell upon one ‘Abdullah bin Ubayy, chief of the tribe of Khazraj, and they were preparing for his coronation when news came to them of the rise of Islam in Mecca. Events suddenly began to take a different turn. The idolatrous tribes of Ausand Khazraj became attracted towards Islam and began to embrace the new faith in large numbers, believing that the solution of their difficulties lay not in electing a king but in accepting Islam. Soon after the Holy Prophet migrated to Medina, the tide of enthusiasm became irresistible; and ‘Abdullah bin Ubayy and his party felt it wise to follow their tribesmen into the new faith. They did not realize at the time that the establishment of Islam would mean the frustration of their own hopes. When, however, the power of Islam became established, they realized that they had put an end to their hopes. This realization destroyed any attachment they had for Islam. Instead, they developed actual hostility towards it. However, as a preponderant majority of their tribesmen had already become zealous followers of Islam, they could not openly leave its fold. Thus came into being the hypocrites—a party professing Islam outwardly but hostile to it at heart. Not strong enough to oppose Islam openly, they naturally thought of entering into a secret alliance with the Jews in order to injure the cause of Islam. In the beginning they had nothing to do with the Meccans for whom they bore a long-standing tribal antipathy. After the Battle of Uhud, however, at the instigation of the Jews and prompted by their own jealousy, they forgot their enmity and began to secretly conspire with the Quraish of Mecca, keeping up a show of attachment for Islam. Their leader ‘Abdullah continued to accompany the Holy Prophet in many of his expeditions.
In the Quran this party of hypocrites is mentioned in several places. Their last act of hostility towards Islam was their attempt, after the Fall of Mecca, to conspire with the Byzantine Christian power. The occasion was the Tabuk expedition led by the Holy Prophet in the ninth year of Hijrah. The attempt met with discomfiture. It was probably the shock of its failure that caused, only two months later, the death of ‘Abdullah bin Ubayy. The party then broke up. Some of its members entered Islam sincerely; others ended their days in obscurity.
d
4:143
29
خَادَعَهٗ (Khada‘a-hu) 意为:他试图或极想欺瞒他, 但他的企图没能成功。خَدَعَهٗ 意为:他想欺瞒他的企图成功了; 他摒绝了他或它 (بَقَا--------Baqa)。前者用于一个人没有达到他的愿望而后者用于他达到了他的愿望 (Lane)。
1
’’مگر‘‘ کا لفظ اس جگہ واؤ کا ترجمہ ہے۔ اس جگہ ’’اور‘‘ کا لفظ صحیح مفہوم ظاہرنہیں کرتا۔ نُور اللّغات جو اردو کی لغت کی کتاب ہے اُس میں لکھا ہے کہ ’’مگر‘‘ کے معنے ’’بایں ہمہ‘‘ کے ہوتے ہیں اور یہی معنے اس جگہ واؤ کے ہیں۔ پس ہم نے اس کا ترجمہ لغتِ اردو کے مطابق ’’مگر‘‘ کیا ہے۔
2
یہ لکیر ـــــ اس امر کی علامت ہے کہ اگلا حصہ گو آیت کے ساتھ شامل ہے مگر مفہوم میں وہ الگ جملہ کی حیثیت رکھتا ہے۔
a
4:143.
16
Important Words:
یخادعون (would deceive) is derived from خادع and یخدعون (deceive) is derived from خدع. They say خدعه i.e. he deceived him; he made a show of what he was not; he tried to harm him in a way unknown to the latter. خادعه is sometimes loosely used to give the same meaning as خدع but in reality it is different. خادع is used when the deceiver is not successful in his attempt at deception and خدع is used when the party intended to be deceived actually falls a victim to the deception (Baqa & Aqrab). This distinction is corroborated by Lane who says, "One says of a man خادع when he has not attained his desire, and خدع when he has attained his desire." The word خادع also means: (1) he forsook or he abandoned; (2) it (the market) was variable. They say سوق خادعة i.e. a market varying in its state, at one time brisk, at another dull in respect of traffic (Lane). Following this signification یخادعون الله would mean (1) they forsake and abandon God; and (2) they are variable with respect to Allah, believing at one time and disbelieving at another.
یشعرون (they perceive) is derived from شعر. They say شعرہ meaning, he perceived it; he came to know of it; he understood it; he felt it (Aqrab). شعور is the faculty of insight not depending upon the senses for its exercise, something that rises from within. In the verse the word یشعرون has been used to signify that though the disease of the hypocrites lies in their hearts, yet their insight gives them no warning.
Commentary:
The verse makes it clear that effective faith is based upon truth and sincerity. Faith not so based amounts to deception and God cannot be deceived.
The verse has given rise to some objections: 1. How can it be possible for any man to deceive God? 2. The word یخادعون is derived from the verb خادع in the measure of مفاعلة which denotes two parties mutually engaged in the same operation. The words یخادعون الله would, therefore, mean that hypocrites and God are both engaged in deceiving each other.
In answer to the first objection it may be said that the word used here is خادع and not خدع, the former, as explained above, signifying only an attempt at deception and not actual deception. The objection is, therefore, without foundation.
The second objection also does not hold good. The measure مفاعلة does not always carry the sense of mutual participation. Sometimes it signifies only one of the parties so engaged. For example, in the sentence عاقبت اللص meaning, "I punished the thief" the word عاقبت belongs to the measure of مفاعلة, yet here it does not denote mutual participation in the act. It only means, I punished the thief.
A note on the hypocrites will not be out of place here. Before the coming of Islam into Medina, the city’s inhabitants included two pagan Arab tribes known as Aus and Khazraj, and three Jewish tribes named Banu Quraizah, Banu Nadirand Banu Qainuqa‘. The two pagan tribes outnumbered the Jews but were inferior to them in wealth and education. The Jews thus exercised great influence over the pagans of Medina. In order to further increase their influence, they encouraged internecine feuds among their idolatrous neighbours. A few years before the rise of Islam the pagan tribes of Medina, realizing how they had been duped, decided to organize themselves under a duly elected king. Their choice fell upon one ‘Abdullah bin Ubayy, chief of the tribe of Khazraj, and they were preparing for his coronation when news came to them of the rise of Islam in Mecca. Events suddenly began to take a different turn. The idolatrous tribes of Ausand Khazraj became attracted towards Islam and began to embrace the new faith in large numbers, believing that the solution of their difficulties lay not in electing a king but in accepting Islam. Soon after the Holy Prophet migrated to Medina, the tide of enthusiasm became irresistible; and ‘Abdullah bin Ubayy and his party felt it wise to follow their tribesmen into the new faith. They did not realize at the time that the establishment of Islam would mean the frustration of their own hopes. When, however, the power of Islam became established, they realized that they had put an end to their hopes. This realization destroyed any attachment they had for Islam. Instead, they developed actual hostility towards it. However, as a preponderant majority of their tribesmen had already become zealous followers of Islam, they could not openly leave its fold. Thus came into being the hypocrites—a party professing Islam outwardly but hostile to it at heart. Not strong enough to oppose Islam openly, they naturally thought of entering into a secret alliance with the Jews in order to injure the cause of Islam. In the beginning they had nothing to do with the Meccans for whom they bore a long-standing tribal antipathy. After the Battle of Uhud, however, at the instigation of the Jews and prompted by their own jealousy, they forgot their enmity and began to secretly conspire with the Quraish of Mecca, keeping up a show of attachment for Islam. Their leader ‘Abdullah continued to accompany the Holy Prophet in many of his expeditions.
In the Quran this party of hypocrites is mentioned in several places. Their last act of hostility towards Islam was their attempt, after the Fall of Mecca, to conspire with the Byzantine Christian power. The occasion was the Tabuk expedition led by the Holy Prophet in the ninth year of Hijrah. The attempt met with discomfiture. It was probably the shock of its failure that caused, only two months later, the death of ‘Abdullah bin Ubayy. The party then broke up. Some of its members entered Islam sincerely; others ended their days in obscurity.
b
4:143.
29
Khada‘a-hu means, he sought or desired to deceive him but did not succeed in his attempt. Khada‘a-hu means, he succeeded in his attempt to deceive him; he forsook him or it (Baqa’). The former word is used about a man when he has not attained his desire and the latter when he has attained it (Lane).
وَاِذَا لَقُوا الَّذِیۡنَ اٰمَنُوۡا قَالُوۡۤا اٰمَنَّا وَاِذَا خَلَوۡا اِلٰی شَیٰطِیۡنِہِمۡ قَالُوۡۤا اِنَّا مَعَکُمۡ اِنَّمَا نَحۡنُ مُسۡتَہۡزِءُوۡنَ
2:77; 3:120; 5:62.
9:64, 65.
شَيٰطِيْن (Shayatin) 的意思是 “首恶” (اِبْنِ عَبَّاس --------Ibn-e-‘Abbas, اِبْنِ مَسْعُوْد --------Ibn-e-Mas‘ud, قَتَادَة--------Qatadah 与 مُجَاهِدْ--------Mujahid)。圣训记载, 穆圣曾经说过: “一个骑马者是 شَيْطَانْ (Shaitan), 两个骑马者也叫两个 شَيْطَانْ 但三个骑马者是一群骑马者” (داؤد--------Dawud)。圣训支持我们这一观点: شَيْطَانْ 的意思并不一定是恶魔。
شَیٰطِیْن شَیْطَانٌ کی جمع ہے اور شیطان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ یعنی ہر سرکش اور حد سے تجاوز کرنے والا‘ نیز اپنے مادے کے اعتبار سے اس کے معنے دور ہونے والے کے بھی ہیں (اقرب) پس شیاطین سے مراد منافقوں کے وہ سردار اور لیڈر ہیں جو خود حق سے دور ہو چکے ہیں اور دوسروں کو بہکا رہے ہیں۔
2:77; 3:120; 5:62.
9:64-65.
Shayatin means, ring-leaders (Ibn-e-‘Abbas, Ibn-e-Mas‘ud, Qatadah and Mujahid). The Holy Prophet is reported to have said: 'A single rider is a Shaitan, a pair of riders is also a pair of Shaitans, but three riders are a body of riders (Dawud). The tradition lends support to the view that Shaitan does not necessarily mean a devil.
2:77; 3:120; 5:62.
9:64, 65.
Important Words:
خلوا (they are alone) is derived from خلا i.e. he was alone. They say خلا الرجل i.e. the man was alone in a place. خلا المكانmeans, the house became empty and untenanted. خلا الشیء means, the thing passed away. خلا الیه or خلا به or خلا معه means, he was alone with him; he met him in private (Aqrab). خلا فلان means, he died (Lisan).
شیاطین (ringleaders) is the plural of شیطان (satan) which is either derived from (1) شطن or (2) شاط (Mufradat). شطن عنه means, he was or became distant or remote from him or it. شطن صاحبه means, he opposed his comrade and turned him from his intention or course (Aqrab). Derived from this root the word شیطان would mean, the being who is not only himself far from truth but also turns others away from it.
The other derivation is from شاط which means, he burnt: he perished. Derived from this root the word شیطان would mean, the being who burns with hate and anger and is lost.
In common usage the word شیطان means: (1) the wicked or Evil Spirit, i.e. Satan; (2) anybody who greatly transgresses the proper limits and is excessively proud and rebellious; (3) serpent (Aqrab); (4) any blamable power or faculty or propensity like anger, etc. (Mufradat); (5) any painful condition like excessive thirst, etc. (Lane). In its wider sense, the word has also come to be used about anything which is harmful and injurious and is likely to cause suffering.
مستهزءُون (mocking) is derived from استهزاء which again is derived from ھزأ, both having the same meaning. ھزء به and استهزأ به mean, he laughed at, or mocked or scoffed at, or derided him; he made light of him. ھزأ also means, he died suddenly; he put it (camel, etc.) in motion. ھزأ and ھزوا are infinitive nouns from ھزأ and mean: (1) mocking or scoffing or jesting, etc.; (2) object of mocking, etc. (Aqrab & Kashshaf).
Commentary:
The context of the verse makes it clear that by شیاطین here is meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits. Reference to such leaders has been made in 33:68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from truth.
Some Christian writers have rendered the word شیاطین in this verse as "satans" or "devils", and then charged the Quran with reviling idolaters, Jews and Christians. The charge is groundless; for, as already explained, the word شیاطین does not here mean "satans" but simply proud and mischievous ringleaders. In fact, as shown above, the word شیطان has a very wide significance in Arabic. The Holy Prophet once said to his Companions, "A single rider is a shaitan, a pair of riders also is a pair of shaitans, but three riders are a body of riders" (Dawud). The meaning here is that one rider is exposed to mischief and danger and so are two riders, but three riders travelling together form a safe company. Christian critics, ever keen on finding fault with the Quran, forget the New Testament passages (Mark 8: 33; 8: 38 & Matt. 3:7; 23: 33) where Jesus calls a disciple satan and his opponents serpents and a generation of vipers, etc.
This meaning of the word شیاطین i.e. ringleaders from among disbelievers and hypocrites, is supported by eminent Muslim scholars like Ibn ‘Abbas, Qatadah, Mujahid, and ‘Abdullah bin Mas‘ud (Jarir).
c
2:77; 3:120; 5:62.
d
9:64, 65.
29C
شَيٰطِيْن (Shayatin) 的意思是 “首恶” (اِبْنِ عَبَّاس --------Ibn-e-‘Abbas, اِبْنِ مَسْعُوْد --------Ibn-e-Mas‘ud, قَتَادَة--------Qatadah 与 مُجَاهِدْ--------Mujahid)。圣训记载, 穆圣曾经说过: “一个骑马者是 شَيْطَانْ (Shaitan), 两个骑马者也叫两个 شَيْطَانْ 但三个骑马者是一群骑马者” (داؤد--------Dawud)。圣训支持我们这一观点: شَيْطَانْ 的意思并不一定是恶魔。
3
شَیٰطِیْن شَیْطَانٌ کی جمع ہے اور شیطان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ یعنی ہر سرکش اور حد سے تجاوز کرنے والا‘ نیز اپنے مادے کے اعتبار سے اس کے معنے دور ہونے والے کے بھی ہیں (اقرب) پس شیاطین سے مراد منافقوں کے وہ سردار اور لیڈر ہیں جو خود حق سے دور ہو چکے ہیں اور دوسروں کو بہکا رہے ہیں۔
a
2:77; 3:120; 5:62.
b
9:64, 65.
21
Important Words:
خلوا (they are alone) is derived from خلا i.e. he was alone. They say خلا الرجل i.e. the man was alone in a place. خلا المكانmeans, the house became empty and untenanted. خلا الشیء means, the thing passed away. خلا الیه or خلا به or خلا معه means, he was alone with him; he met him in private (Aqrab). خلا فلان means, he died (Lisan).
شیاطین (ringleaders) is the plural of شیطان (satan) which is either derived from (1) شطن or (2) شاط (Mufradat). شطن عنه means, he was or became distant or remote from him or it. شطن صاحبه means, he opposed his comrade and turned him from his intention or course (Aqrab). Derived from this root the word شیطان would mean, the being who is not only himself far from truth but also turns others away from it.
The other derivation is from شاط which means, he burnt: he perished. Derived from this root the word شیطان would mean, the being who burns with hate and anger and is lost.
In common usage the word شیطان means: (1) the wicked or Evil Spirit, i.e. Satan; (2) anybody who greatly transgresses the proper limits and is excessively proud and rebellious; (3) serpent (Aqrab); (4) any blamable power or faculty or propensity like anger, etc. (Mufradat); (5) any painful condition like excessive thirst, etc. (Lane). In its wider sense, the word has also come to be used about anything which is harmful and injurious and is likely to cause suffering.
مستهزءُون (mocking) is derived from استهزاء which again is derived from ھزأ, both having the same meaning. ھزء به and استهزأ به mean, he laughed at, or mocked or scoffed at, or derided him; he made light of him. ھزأ also means, he died suddenly; he put it (camel, etc.) in motion. ھزأ and ھزوا are infinitive nouns from ھزأ and mean: (1) mocking or scoffing or jesting, etc.; (2) object of mocking, etc. (Aqrab & Kashshaf).
Commentary:
The context of the verse makes it clear that by شیاطین here is meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits. Reference to such leaders has been made in 33:68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from truth.
Some Christian writers have rendered the word شیاطین in this verse as "satans" or "devils", and then charged the Quran with reviling idolaters, Jews and Christians. The charge is groundless; for, as already explained, the word شیاطین does not here mean "satans" but simply proud and mischievous ringleaders. In fact, as shown above, the word شیطان has a very wide significance in Arabic. The Holy Prophet once said to his Companions, "A single rider is a shaitan, a pair of riders also is a pair of shaitans, but three riders are a body of riders" (Dawud). The meaning here is that one rider is exposed to mischief and danger and so are two riders, but three riders travelling together form a safe company. Christian critics, ever keen on finding fault with the Quran, forget the New Testament passages (Mark 8: 33; 8: 38 & Matt. 3:7; 23: 33) where Jesus calls a disciple satan and his opponents serpents and a generation of vipers, etc.
This meaning of the word شیاطین i.e. ringleaders from among disbelievers and hypocrites, is supported by eminent Muslim scholars like Ibn ‘Abbas, Qatadah, Mujahid, and ‘Abdullah bin Mas‘ud (Jarir).
a
2:77; 3:120; 5:62.
b
9:64-65.
32
Shayatin means, ring-leaders (Ibn-e-‘Abbas, Ibn-e-Mas‘ud, Qatadah and Mujahid). The Holy Prophet is reported to have said: 'A single rider is a Shaitan, a pair of riders is also a pair of Shaitans, but three riders are a body of riders (Dawud). The tradition lends support to the view that Shaitan does not necessarily mean a devil.
وَبَشِّرِ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ اَنَّ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۖ کُلَّمَا رُزِقُوۡا مِنۡہَا مِنۡ ثَمَرَۃٍ رِّزۡقًا ۙ قَالُوۡا ہٰذَا الَّذِیۡ رُزِقۡنَا مِنۡ قَبۡلُ ۖ وَاُتُوۡا بِہٖ مُتَشٰبِہًا ۖ وَّلَہُمۡ فِیۡہَاۤ اَزۡوٰجٌ مُّطَہَّرَۃٌ ۖ وَّہُمۡ فِیۡہَا خٰلِدُوۡنَ
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 2:18; 47:16; 58:23; 61:13; 64:10.
3:16; 4:58.
古兰经» 教导说, 每一种被创造出来的东西, 为了它充分的发展都需要一个配偶。天园中, 正直的男女将有纯洁的配偶来完成他们的精神发展, 成全他们的幸福。他们将成为哪种配偶, 只是在后世才能真正认识。
这节经文简单描绘了信教者后世将受得的酬报。批评伊斯兰教的人对这一描绘提出了各种各样的异议。这种批评的基础是, 完全误解了伊斯兰教对后世赐福的教导。«古兰经» 着重地声言人们是无法知道那些赐福的性质的 (32:18)。相传穆圣曾经说过: “没有眼睛看到过它们, 也没有耳朵听到过它们, 也没有人们的头脑能想象它们” (布哈里)。自然会产生这样一个问题:为什么后世赐福的名称要用这个世界的物质东西来称呼?这是因为 «古兰经» 中的话不是仅对智力高的人们说的, 因此要用大家都能懂得的简单的语言。在描绘后世赐福时, «古兰经» 中用的一般都是这个世界上看来是好的东西的名称, 并告诉信教者他们将在后世以较好的形式来得到所有这些东西。为了显示这种重要对照, 才使用熟悉的用词, 否则, 在今世欢乐与来生赐福之间就会没有共同的东西。而且, 根据伊斯兰教教义, 将来的生命在这种意义上并不是精神的, 即:并不只是由内心状态组成的, 即使在将来的生命, 人的灵魂也还有一个身体, 不过那个身体不是物质的。人们可由梦境形成一些这种观念。一个人在梦中见到的许多景象不能称为内心的或纯精神的, 因为在那种状态下他也有身体。有时发现他自己在流着河水的天园中, 吃着果实、喝着牛奶。很难说梦中的情况只是内心的状态。在梦中快活地喝着牛奶, 无疑是一种经验, 但没有人能说这是他在这个世界上喝的物质的牛奶。来生的精神幸福不会只是我们今世享受的主的馈赠的主观现实。我们今生有的东西仅是人们在来生将看到的主的真实馈赐的一种表现。此外,”天园” 代表信仰,”河流” 代表善行。天园无河流则不能旺盛, 信仰也不可无善行。因此, 为达到灵魂的拯救, 信仰与善行不可分离。在后世, 天园将提醒信教者们今生的信仰而河流将提醒他们的善行。他们会知道, 信仰与善行不是徒劳的。如果从 “这是我们以前受赐的” 这句话中得出结论说: 在天园中信教者将会得到他们在今生享受的这样的果实, 那是错误的。因为, 正如已说明了的那样, 这两种赏赐并不是等同的。后世的果实, 实际上是他们自身信仰品质的形象。当他们在吃这些果实时, 他们立刻认识到也记起这是他们今生信仰的果实; 他们为了感激这种情况, 就说: “这是我们以前受赐的。” 这句话也可意味着,”这是过去答应给我们的东西。”
تَجْرِیْ مِنْ تَحْتِھَا الْاَنْھٰرُ سے مراد یہ ہے کہ وہ نہریں ان باغوں سے تعلق رکھتی ہیں اور یہ ظاہر ہے کہ جس شخص کا باغ ہوگا اس میں بہنے والی نہر بھی اسی کی ملکیت ہوگی۔ پس تَجْرِیْ مِنْ تَحْتِھَا الْاَنْھٰرُ کے الفاظ رکھ کر یہ بتانا مقصود ہے کہ جنت میں بہنے والی نہریں مومنوں کی ملکیت ہوں گی۔
اَزْوَاجٌ جوڑے یعنی ایسے وجود جن کے ساتھ مل کر ان کی تمام ترقیات اور تمام آرام مکمل ہوں گے۔ قرآن کریم سے معلوم ہوتا ہے کہ سوائے ذات باری کے ہر چیز ایک جوڑے کی محتاج ہے۔ اس قاعدہ کے تحت جنتی بھی جوڑے کے محتاج ہوں گے خواہ مرد ہوں خواہ عورتیں۔ باقی رہا یہ سوال کہ وہ جوڑے کس قسم کے ہوں گے یہ تفصیل اللہ تعالیٰ کے علم میں ہے انسان اس کو تفصیلاً اسی وقت معلوم کرے گا جب وہ جنت میں جائے گا۔
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 2:18; 47:16; 58:23; 61:13; 64:10.
3:16; 4:58.
The Qur’an teaches that every created thing stands in need of a mate for its full development. In Paradise righteous men and women will have pure mates for perfecting their spiritual development and completing their happiness. What kind of mates these will be, will be realized only in the Hereafter.
This verse gives a brief description of the rewards which the believers will have in the next world. Critics of Islam have raised all sorts of objections to this description. The criticism is based upon a complete misunderstanding of the Islamic teaching about heavenly blessings. The Qur’an emphatically declares that it is beyond human mind to comprehend their nature (32:18). The Holy Prophet is reported to have said: "No eye has seen them, nor has any ear heard of them, nor can the mind of man conceive of them" (Bukhari). The question naturally arises, why have the blessings of Heaven been given the names used for material things in this world? This is because the address of the Qur’an is not merely to those people who are intellectually advanced. Therefore, it has used simple words which can be understood by all. While describing the heavenly blessings, the Qur’an has used the names of things generally looked upon as good in this world, and believers are told that they would get all these thi
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 32:20; 47:16; 58:23; 61:13; 64:10.
3:16; 4:58.
Important Words:
بشر (give glad tidings) is derived from بشر (bashshara), i.e. he gave glad tidings, which again is derived from بشر(bashara). They say بشر i.e. he laid bare its skin. Thus البشرة means, the outer and visible part of the skin. So بشر(bashshara) means, he gave or imparted news which changed the colour of the listener. The word has generally come to be used in connection with good or happy news. But it is also sometimes used in connection with bad news (e.g. 3:22). بشیر means, one who announces good news to a people or a person. All Prophets are spoken of as بشیر and نذیر i.e. givers of good news to those who believe in them and givers of bad news to those who reject them (Aqrab & Mufradat).
الصالحات (good works) is the plural of الصالحة which is derived from the verb صلح (the opposite of فسد) meaning, he or it became good or suitable and proper. ھذا الشیء یصلح لك means, this thing is suitable to you or is fit or meet for you (Aqrab). So الصالحات would be used about all those deeds and actions which are not only good intrinsically but are also meet and suitable. See also under 2:12.
جنات (gardens) which is the plural of جنة (a garden) is derived from جن meaning, it veiled, concealed, or covered a thing. So جنة means, any garden having trees by which the ground is covered or concealed; an orchard or garden having luxuriousness and denseness of verdure (Aqrab & Lane). Heaven has been called جنة or garden, because: (1) the mercy of God will 'cover' its dwellers just as trees in an orchard cover the ground thereof; or (2) because the blessings of Heaven are 'hidden' from the eyes of man"; or again (3) because Heaven is like a garden in which the trees represent good faith and the streams good actions.
الانھار (streams) is the plural of نھر (nahr) or نھر (nahar). They say نھرالماء i.e. the water flowed on the earth and cut out a channel for itself. Thus نھر (nahr) or نھر (nahar) means, a channel through which a stream or a river flows; a stream or river itself. نھر (nahar) also means, abundance (Aqrab).
ازواج (mates) is the plural of زوج which signifies, anything that is one of a pair or couple; it does not mean a pair but only one of a pair, whether male or female (Aqrab). The word زوج also means, a comrade (Lane).
خالدون (shall abide) is derived fromخلد which means, he remained and lived on. خلدبمکان means, he stayed or abided in a place. خلود means, staying on, or living without change or deterioration for a long time but not necessarily forever (Aqrab & Mufradat).
Commentary:
This verse gives a brief description of the rewards which the believers will have in the next world.
Critics of Islam have raised all sorts of objections to this description. They say that: (1) The promise of such rewards is only an appeal to greed and a faith based upon greed is not worth the name. (2) The Quran promises material rewards to the believers and this is objectionable. (3) If the rewards of the next world are going to be material, then it must be supposed that the same body which one has in this life will be resurrected after death and this is against all reason, because this body perishes and the particles of one body are used in the making of several other bodies. To whom and to how many will then the same body be given in the next world? (4) Believers are promised wives in Heaven which shows that sex relations will continue in the next world. An appeal to sex is very objectionable for spiritual ends. Sex relations are necessary only for the continuation of the race in this world. Why should there be such a thing in the next? (5) The Quranic Paradise appears to be a place of luxury and sensual pleasures. There is thus nothing spiritual about the Islamic conception of the next life.
This criticism is based on a failure to understand the real Islamic teaching. The Quran has made it clear that in this life it is not possible for man to comprehend the nature of the rewards of the next. It says: No soul knows what joy of the eyes is kept hidden for them, as a reward for their actions (32:18). That is to say, whatever the Quran says about Heaven and Hell is only metaphorical. The descriptions are not to be taken in the sense in which they are ordinarily taken in this world. The Holy Prophet says of the blessings of the next world: "No eye has seen them, nor has any ear heard of them; nor can the mind of man form any conception of them" (Bukhari). If the blessings of the next life are to be like the joys of this life, we should be able to form some idea of them, no matter how remote they may be. The blessings of the next life, therefore, must be quite different from the blessings of this life.
At another place in the Quran we read: The similitude of the Heaven promised to the God-fearing is that through it flow streams; its fruit is everlasting, and so is its shade. That is the reward of those who are righteous, and the reward of the disbelievers is Fire (13:36). Now the fruit of this world is not everlasting, so in order to be everlasting the fruit of the next world as well as its streams will have to be taken as something other than material. Again we read: A similitude of the Paradise promised to the righteous: Therein are rivers of water which corrupts not; and rivers of milk of which the taste changes not; and rivers of wine, a delight to those who drink; and rivers of clarified honey (47:16). There is nothing material in this. About the wine of Heaven we read: Wherein there will be no intoxication, nor will they be exhausted thereby (37:48). Again, And their Lord will give them to drink a beverage that is pure (76:22). Thus, wine in Heaven will not only be pure itself but will purify the drinkers as well. Elsewhere the Quran says that the pure wine of Paradise will be tempered with Tasnim (83:28), which means 'abundance' and 'height '. In the cup of wine that will pass from hand to hand in Heaven God says there will be neither vanity nor sin (52:24). As against this, the wine of this world is described in the Quran as: Wine and the game of hazard and idols and divining arrows are only an abomination of Satan’s handiwork. So shun each one of them that you may prosper. Satan desires only to create enmity and hatred among you by means of wine and the game of hazard and to keep you back from the remembrance of Allah and from Prayer (5:91, 92). This proves that the wine of the next world is quite different; it is pure and purifying and nothing material.
The blessings of Heaven have indeed nothing in common with their counterparts of this world except the name. Ibn ‘Abbas, the Prophet’s cousin, also says the same thing (Jarir).
Now the question arises: Why have the blessings of Heaven been given the names used of material things in this world? This is so because Islam is meant for all kinds of people. It does not address only the intellectually advanced but also all others. Therefore it uses simple words which can be understood by all. The disbelievers used to say that the Prophet disallowed the good things of the world, and his followers were thus deprived of all blessings. Therefore, while describing the blessings in store for the Muslims, God used the names of things generally looked upon as good in this world and told the believers that they would get all these things in a better form. The water of this world spoils, but believers would have water in the next which will not spoil. Gardens are blessings but they decay; so believers will have gardens which will last forever. The unbelievers drank intoxicating wine which made them drunk and which dulled their senses; but the wine which the believers will get in Heaven will be pure and purifying. It is to bring out this important contrast that familiar words are used; otherwise there is nothing common between the delights of this world and the blessings of the next.
It may be added here that, according to Islam, the next life is not spiritual in the sense that it will just consist of a mental state and nothing else. Even in the next life the human soul will have a kind of body; only, it will not be material. One can glean some idea of this from the phenomenon of dreams. The Quran says: Allah takes the souls of human beings at the time of their death; and (He also takes the souls of), those that have not died, during their sleep. Then He retains those against which He has decreed death, and sends (back) the others till an appointed term. In that surely are signs for a people who reflect (39:43). Death and sleep resemble each other, the difference being that whereas in death the human soul is completely and permanently severed from the body, in sleep the severance is only temporary and partial. Now the scenes which a man witnesses in a dream cannot be called purely mental or spiritual, because he has a body also in his dreams and finds himself sometimes in gardens and streams, and eats fruits and drinks milk. It is hard to say that the contents of dreams are only mental states. The milk enjoyed in a dream is no doubt a real experience, but no one can say that it is the material milk found in this world. Dreams have a meaning of their own. For instance, eating mangoes in a dream symbolizes a righteous child or a righteous heart; eating grapes signifies love and fear of God; and eating bananas, a good and lawful subsistence which is also easy of attainment. In short, the spiritual blessings of the next life will not be a mere subjective realization of the gifts of God with which we become familiar in this world. As a matter of fact, what we enjoy here is just a representation of the real and true gifts of God which man will find in the next world.
Again, gardens represent faith; and streams, good actions. Gardens cannot prosper without streams, nor faith without good actions. Therefore faith and actions are inseparable for the attainment of salvation. In the next world, gardens will remind the believers of their faith in this life and streams will remind them of their good works. They will know, then, that their faith and good works have not gone in vain.
The flowing of streams or rivers beneath the gardens also implies that every person in Heaven will have a free and unrestricted enjoyment of his portion. In this world, a single stream often serves several gardens and there is the possibility of a quarrel over it; but in Heaven each garden will have its own stream exclusively meant for itself. See also 10:10.
It is wrong to conclude from the words, This is what was given us before, that in Heaven the believers will be given such fruit as they will have enjoyed in this world, because, as already explained, the two are not the same. The fruit of the next world will, in fact, be the image of the quality of their own faith. When they will eat it, they will at once recognize and remember that it is the fruit of the faith they had in this world; and it will be out of gratitude for this that they will say: This is what was given us before.
The expression rendered as, was given us, may also mean, 'was promised us'; and in this sense it would mean, this is what was promised to us in the world.
The word متشابھا (mutually resembling) refers to the resemblance between the acts of worship performed by believers in this world and the fruits thereof in Heaven. The acts of worship performed in this life will appear to believers as fruit in the next. The more sincere and the more appropriate a man’s worship, the more will he enjoy his portion of the fruit in Paradise and the better in quality will it be. It, therefore, lies in one’s own power to improve the quality of one’s fruit as one likes.
The expression, mutually resembling, also implies that in Paradise one spiritual food will completely harmonize with the other, so that the possibility of spiritual disease will be eliminated altogether. It also means that the food in Heaven will be suited to each and every individual and to his stage of progress and degree of development.
The words, they will abide, signify that the believers will go on abiding in Heaven and will not be subject to any change or decay. Man dies only when he cannot assimilate food or when someone kills him. But since the food of Paradise will be perfectly suited to every individual and since man will have pure and peaceful companions, death and decay will automatically disappear.
The Faithful will also have pure mates in Heaven. A good wife is a joy and a comfort. The Faithful try to have good wives in this world, and they will have good and virtuous company in the next. Yet these joys of Heaven are not physical.
A typical Christian comment on this subject is made by Sir William Muir: "It is very remarkable that the notices in the Coran of this voluptuous paradise are almost entirely confined to a time when, whatever the tendency of his desires, Mohammad was living chaste and temperate with a single wife of three score years of age. It is noteworthy that in the Medina Surahs, that is, in all the voluminous revelations of the ten years following the Hegira women are only twice referred to as constituting one of the delights of paradise and on both occasions in these simple words: 'And to them (believers) there shall be therein pure wives'. Was it that the soul of Mohammad had at that period no longings after what he had then to satiety the enjoyment of? Or that a closer contact with Jewish principles and morality repressed the budding pruriency of the revelation, and covered with merited confusion the picture of his sensual paradise which had been drawn at Mecca?" (Muir, page 76).
It is amazing how these Christian critics with pretensions to culture and learning will draw on sheer speculation to attack the honour of a Teacher who is held in the deepest reverence and devotion by many millions of men and women all over the world. They seem emboldened to do so, because Christians today hold political sway over the Muslims. A few centuries of power have made them forget that Muslims ruled over Christendom for a full 1,000 years, and during this time they never said anything unbecoming about Jesus. They respected Christian susceptibilities when Christians were quite unprotected and were much weaker than Muslims are today. Would to God Christians did not feel so elated!
Sir William conveniently ignores the fact that there are other things besides women which are mentioned in the Meccan chapters and to which there is no reference in the Medinite chapters. We read in the Meccan chapters that there will be wine, honey and rivers of milk in Paradise. Was the Holy Prophet deprived even of these things at Mecca that he should have compensated himself by imagining them in Paradise? Nothing could be more absurd than this. Personally the Holy Prophet was much better off at Mecca than he was at Medina. His rich wife Khadijah was then alive and she had placed all her wealth at his disposal. By the time he reached Medina, most of this wealth had been spent in good works and the Holy Prophet was left a poor man with little to live on. If the picture of Paradise was an imaged compensation for his wants, it should have emerged at Medina instead of at Mecca.
Supposing Sir William is right, cannot critics of Christianity say justifiably that Jesus imagined himself the king of the Jews because he was persecuted everywhere? Could they not also say that as Jesus saw nothing of sex life in this world, he remained obsessed with the idea of a second advent and imagined himself a bridegroom taking no less than five virgins for wives? In the words of the New Testament, he is reported to have said: "Then shall the kingdom of heaven be likened unto ten virgins which took their lamps, and went forth to meet the bridegroom. And five of them were foolish, and five were wise. For the foolish, when they took their lamps, took no oil with them: but the wise took oil in their vessels with their lamps…And the foolish said unto the wise, Give us of your oil; for our lamps are going out. But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast; and the door was shut" (Matt. 25:1-10). A bridegroom surrounded by a bevy of virgins—is not this the Heaven of Jesus’ imagination?
But to revert to the subject; the disbelievers at Mecca used to taunt the Muslims about their poverty, saying they had nothing of the good things which they had, so God took over their own phrases and said that the rewards which believers would have in Paradise would be even better. When Islam was established at Medina, the disbelievers gave up their taunts. So God also dropped the earlier descriptions of Paradise. The descriptions in their deep significance, however, hold for all time.
At Mecca, moreover, it was necessary to explain and emphasize the basic belief of Islam. Therefore, greater detail of doctrine is found in the Meccan chapters, and as Paradise, the abode of believers in the afterlife, is an important item of belief, it is dealt with in detail in them. At Medina, on the contrary, practical matters like personal ethics and social legislation became more important. Therefore, greater attention was given to them in the Medinite chapters. The Meccan Surahs also abound in descriptions of Hell. What are they a compensation for?
Sir William Muir also suggests that the Holy Prophet changed his views about Paradise under the influence of the Jews and the Christians of Medina. But he forgets that the stock criticism made by Christian writers is that some Christian slaves had taught the Holy Prophet the Christian scriptures, the substance of which was incorporated in the Quran. Sir William himself alleges that the Holy Prophetlearnt Christianity from Suhaib, a Roman slave at Mecca (The Life of Mahomet, p.67). If the Holy Prophet at Mecca already knew the Christian teachings, he need not have waited for their influence until his arrival at Medina. In point of fact, in the Jewish and the Christian scriptures, there are no descriptions of Paradise. The Jews and the Christians have remained so engrossed in the affairs of this life that their Books do not say much about the life to come. The promises made by their Prophets about the next life have always been taken by them to pertain only to this life. It cannot be imagined that anybody could be influenced by such a teaching.
b
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 2:18; 47:16; 58:23; 61:13; 64:10.
c
3:16; 4:58.
29T
古兰经» 教导说, 每一种被创造出来的东西, 为了它充分的发展都需要一个配偶。天园中, 正直的男女将有纯洁的配偶来完成他们的精神发展, 成全他们的幸福。他们将成为哪种配偶, 只是在后世才能真正认识。
29U
这节经文简单描绘了信教者后世将受得的酬报。批评伊斯兰教的人对这一描绘提出了各种各样的异议。这种批评的基础是, 完全误解了伊斯兰教对后世赐福的教导。«古兰经» 着重地声言人们是无法知道那些赐福的性质的 (32:18)。相传穆圣曾经说过: “没有眼睛看到过它们, 也没有耳朵听到过它们, 也没有人们的头脑能想象它们” (布哈里)。自然会产生这样一个问题:为什么后世赐福的名称要用这个世界的物质东西来称呼?这是因为 «古兰经» 中的话不是仅对智力高的人们说的, 因此要用大家都能懂得的简单的语言。在描绘后世赐福时, «古兰经» 中用的一般都是这个世界上看来是好的东西的名称, 并告诉信教者他们将在后世以较好的形式来得到所有这些东西。为了显示这种重要对照, 才使用熟悉的用词, 否则, 在今世欢乐与来生赐福之间就会没有共同的东西。而且, 根据伊斯兰教教义, 将来的生命在这种意义上并不是精神的, 即:并不只是由内心状态组成的, 即使在将来的生命, 人的灵魂也还有一个身体, 不过那个身体不是物质的。人们可由梦境形成一些这种观念。一个人在梦中见到的许多景象不能称为内心的或纯精神的, 因为在那种状态下他也有身体。有时发现他自己在流着河水的天园中, 吃着果实、喝着牛奶。很难说梦中的情况只是内心的状态。在梦中快活地喝着牛奶, 无疑是一种经验, 但没有人能说这是他在这个世界上喝的物质的牛奶。来生的精神幸福不会只是我们今世享受的主的馈赠的主观现实。我们今生有的东西仅是人们在来生将看到的主的真实馈赐的一种表现。此外,”天园” 代表信仰,”河流” 代表善行。天园无河流则不能旺盛, 信仰也不可无善行。因此, 为达到灵魂的拯救, 信仰与善行不可分离。在后世, 天园将提醒信教者们今生的信仰而河流将提醒他们的善行。他们会知道, 信仰与善行不是徒劳的。如果从 “这是我们以前受赐的” 这句话中得出结论说: 在天园中信教者将会得到他们在今生享受的这样的果实, 那是错误的。因为, 正如已说明了的那样, 这两种赏赐并不是等同的。后世的果实, 实际上是他们自身信仰品质的形象。当他们在吃这些果实时, 他们立刻认识到也记起这是他们今生信仰的果实; 他们为了感激这种情况, 就说: “这是我们以前受赐的。” 这句话也可意味着,”这是过去答应给我们的东西。”
2
تَجْرِیْ مِنْ تَحْتِھَا الْاَنْھٰرُ سے مراد یہ ہے کہ وہ نہریں ان باغوں سے تعلق رکھتی ہیں اور یہ ظاہر ہے کہ جس شخص کا باغ ہوگا اس میں بہنے والی نہر بھی اسی کی ملکیت ہوگی۔ پس تَجْرِیْ مِنْ تَحْتِھَا الْاَنْھٰرُ کے الفاظ رکھ کر یہ بتانا مقصود ہے کہ جنت میں بہنے والی نہریں مومنوں کی ملکیت ہوں گی۔
3
اَزْوَاجٌ جوڑے یعنی ایسے وجود جن کے ساتھ مل کر ان کی تمام ترقیات اور تمام آرام مکمل ہوں گے۔ قرآن کریم سے معلوم ہوتا ہے کہ سوائے ذات باری کے ہر چیز ایک جوڑے کی محتاج ہے۔ اس قاعدہ کے تحت جنتی بھی جوڑے کے محتاج ہوں گے خواہ مرد ہوں خواہ عورتیں۔ باقی رہا یہ سوال کہ وہ جوڑے کس قسم کے ہوں گے یہ تفصیل اللہ تعالیٰ کے علم میں ہے انسان اس کو تفصیلاً اسی وقت معلوم کرے گا جب وہ جنت میں جائے گا۔
a
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 32:20; 47:16; 58:23; 61:13; 64:10.
b
3:16; 4:58.
32
Important Words:
بشر (give glad tidings) is derived from بشر (bashshara), i.e. he gave glad tidings, which again is derived from بشر(bashara). They say بشر i.e. he laid bare its skin. Thus البشرة means, the outer and visible part of the skin. So بشر(bashshara) means, he gave or imparted news which changed the colour of the listener. The word has generally come to be used in connection with good or happy news. But it is also sometimes used in connection with bad news (e.g. 3:22). بشیر means, one who announces good news to a people or a person. All Prophets are spoken of as بشیر and نذیر i.e. givers of good news to those who believe in them and givers of bad news to those who reject them (Aqrab & Mufradat).
الصالحات (good works) is the plural of الصالحة which is derived from the verb صلح (the opposite of فسد) meaning, he or it became good or suitable and proper. ھذا الشیء یصلح لك means, this thing is suitable to you or is fit or meet for you (Aqrab). So الصالحات would be used about all those deeds and actions which are not only good intrinsically but are also meet and suitable. See also under 2:12.
جنات (gardens) which is the plural of جنة (a garden) is derived from جن meaning, it veiled, concealed, or covered a thing. So جنة means, any garden having trees by which the ground is covered or concealed; an orchard or garden having luxuriousness and denseness of verdure (Aqrab & Lane). Heaven has been called جنة or garden, because: (1) the mercy of God will 'cover' its dwellers just as trees in an orchard cover the ground thereof; or (2) because the blessings of Heaven are 'hidden' from the eyes of man"; or again (3) because Heaven is like a garden in which the trees represent good faith and the streams good actions.
الانھار (streams) is the plural of نھر (nahr) or نھر (nahar). They say نھرالماء i.e. the water flowed on the earth and cut out a channel for itself. Thus نھر (nahr) or نھر (nahar) means, a channel through which a stream or a river flows; a stream or river itself. نھر (nahar) also means, abundance (Aqrab).
ازواج (mates) is the plural of زوج which signifies, anything that is one of a pair or couple; it does not mean a pair but only one of a pair, whether male or female (Aqrab). The word زوج also means, a comrade (Lane).
خالدون (shall abide) is derived fromخلد which means, he remained and lived on. خلدبمکان means, he stayed or abided in a place. خلود means, staying on, or living without change or deterioration for a long time but not necessarily forever (Aqrab & Mufradat).
Commentary:
This verse gives a brief description of the rewards which the believers will have in the next world.
Critics of Islam have raised all sorts of objections to this description. They say that: (1) The promise of such rewards is only an appeal to greed and a faith based upon greed is not worth the name. (2) The Quran promises material rewards to the believers and this is objectionable. (3) If the rewards of the next world are going to be material, then it must be supposed that the same body which one has in this life will be resurrected after death and this is against all reason, because this body perishes and the particles of one body are used in the making of several other bodies. To whom and to how many will then the same body be given in the next world? (4) Believers are promised wives in Heaven which shows that sex relations will continue in the next world. An appeal to sex is very objectionable for spiritual ends. Sex relations are necessary only for the continuation of the race in this world. Why should there be such a thing in the next? (5) The Quranic Paradise appears to be a place of luxury and sensual pleasures. There is thus nothing spiritual about the Islamic conception of the next life.
This criticism is based on a failure to understand the real Islamic teaching. The Quran has made it clear that in this life it is not possible for man to comprehend the nature of the rewards of the next. It says: No soul knows what joy of the eyes is kept hidden for them, as a reward for their actions (32:18). That is to say, whatever the Quran says about Heaven and Hell is only metaphorical. The descriptions are not to be taken in the sense in which they are ordinarily taken in this world. The Holy Prophet says of the blessings of the next world: "No eye has seen them, nor has any ear heard of them; nor can the mind of man form any conception of them" (Bukhari). If the blessings of the next life are to be like the joys of this life, we should be able to form some idea of them, no matter how remote they may be. The blessings of the next life, therefore, must be quite different from the blessings of this life.
At another place in the Quran we read: The similitude of the Heaven promised to the God-fearing is that through it flow streams; its fruit is everlasting, and so is its shade. That is the reward of those who are righteous, and the reward of the disbelievers is Fire (13:36). Now the fruit of this world is not everlasting, so in order to be everlasting the fruit of the next world as well as its streams will have to be taken as something other than material. Again we read: A similitude of the Paradise promised to the righteous: Therein are rivers of water which corrupts not; and rivers of milk of which the taste changes not; and rivers of wine, a delight to those who drink; and rivers of clarified honey (47:16). There is nothing material in this. About the wine of Heaven we read: Wherein there will be no intoxication, nor will they be exhausted thereby (37:48). Again, And their Lord will give them to drink a beverage that is pure (76:22). Thus, wine in Heaven will not only be pure itself but will purify the drinkers as well. Elsewhere the Quran says that the pure wine of Paradise will be tempered with Tasnim (83:28), which means 'abundance' and 'height '. In the cup of wine that will pass from hand to hand in Heaven God says there will be neither vanity nor sin (52:24). As against this, the wine of this world is described in the Quran as: Wine and the game of hazard and idols and divining arrows are only an abomination of Satan’s handiwork. So shun each one of them that you may prosper. Satan desires only to create enmity and hatred among you by means of wine and the game of hazard and to keep you back from the remembrance of Allah and from Prayer (5:91, 92). This proves that the wine of the next world is quite different; it is pure and purifying and nothing material.
The blessings of Heaven have indeed nothing in common with their counterparts of this world except the name. Ibn ‘Abbas, the Prophet’s cousin, also says the same thing (Jarir).
Now the question arises: Why have the blessings of Heaven been given the names used of material things in this world? This is so because Islam is meant for all kinds of people. It does not address only the intellectually advanced but also all others. Therefore it uses simple words which can be understood by all. The disbelievers used to say that the Prophet disallowed the good things of the world, and his followers were thus deprived of all blessings. Therefore, while describing the blessings in store for the Muslims, God used the names of things generally looked upon as good in this world and told the believers that they would get all these things in a better form. The water of this world spoils, but believers would have water in the next which will not spoil. Gardens are blessings but they decay; so believers will have gardens which will last forever. The unbelievers drank intoxicating wine which made them drunk and which dulled their senses; but the wine which the believers will get in Heaven will be pure and purifying. It is to bring out this important contrast that familiar words are used; otherwise there is nothing common between the delights of this world and the blessings of the next.
It may be added here that, according to Islam, the next life is not spiritual in the sense that it will just consist of a mental state and nothing else. Even in the next life the human soul will have a kind of body; only, it will not be material. One can glean some idea of this from the phenomenon of dreams. The Quran says: Allah takes the souls of human beings at the time of their death; and (He also takes the souls of), those that have not died, during their sleep. Then He retains those against which He has decreed death, and sends (back) the others till an appointed term. In that surely are signs for a people who reflect (39:43). Death and sleep resemble each other, the difference being that whereas in death the human soul is completely and permanently severed from the body, in sleep the severance is only temporary and partial. Now the scenes which a man witnesses in a dream cannot be called purely mental or spiritual, because he has a body also in his dreams and finds himself sometimes in gardens and streams, and eats fruits and drinks milk. It is hard to say that the contents of dreams are only mental states. The milk enjoyed in a dream is no doubt a real experience, but no one can say that it is the material milk found in this world. Dreams have a meaning of their own. For instance, eating mangoes in a dream symbolizes a righteous child or a righteous heart; eating grapes signifies love and fear of God; and eating bananas, a good and lawful subsistence which is also easy of attainment. In short, the spiritual blessings of the next life will not be a mere subjective realization of the gifts of God with which we become familiar in this world. As a matter of fact, what we enjoy here is just a representation of the real and true gifts of God which man will find in the next world.
Again, gardens represent faith; and streams, good actions. Gardens cannot prosper without streams, nor faith without good actions. Therefore faith and actions are inseparable for the attainment of salvation. In the next world, gardens will remind the believers of their faith in this life and streams will remind them of their good works. They will know, then, that their faith and good works have not gone in vain.
The flowing of streams or rivers beneath the gardens also implies that every person in Heaven will have a free and unrestricted enjoyment of his portion. In this world, a single stream often serves several gardens and there is the possibility of a quarrel over it; but in Heaven each garden will have its own stream exclusively meant for itself. See also 10:10.
It is wrong to conclude from the words, This is what was given us before, that in Heaven the believers will be given such fruit as they will have enjoyed in this world, because, as already explained, the two are not the same. The fruit of the next world will, in fact, be the image of the quality of their own faith. When they will eat it, they will at once recognize and remember that it is the fruit of the faith they had in this world; and it will be out of gratitude for this that they will say: This is what was given us before.
The expression rendered as, was given us, may also mean, 'was promised us'; and in this sense it would mean, this is what was promised to us in the world.
The word متشابھا (mutually resembling) refers to the resemblance between the acts of worship performed by believers in this world and the fruits thereof in Heaven. The acts of worship performed in this life will appear to believers as fruit in the next. The more sincere and the more appropriate a man’s worship, the more will he enjoy his portion of the fruit in Paradise and the better in quality will it be. It, therefore, lies in one’s own power to improve the quality of one’s fruit as one likes.
The expression, mutually resembling, also implies that in Paradise one spiritual food will completely harmonize with the other, so that the possibility of spiritual disease will be eliminated altogether. It also means that the food in Heaven will be suited to each and every individual and to his stage of progress and degree of development.
The words, they will abide, signify that the believers will go on abiding in Heaven and will not be subject to any change or decay. Man dies only when he cannot assimilate food or when someone kills him. But since the food of Paradise will be perfectly suited to every individual and since man will have pure and peaceful companions, death and decay will automatically disappear.
The Faithful will also have pure mates in Heaven. A good wife is a joy and a comfort. The Faithful try to have good wives in this world, and they will have good and virtuous company in the next. Yet these joys of Heaven are not physical.
A typical Christian comment on this subject is made by Sir William Muir: "It is very remarkable that the notices in the Coran of this voluptuous paradise are almost entirely confined to a time when, whatever the tendency of his desires, Mohammad was living chaste and temperate with a single wife of three score years of age. It is noteworthy that in the Medina Surahs, that is, in all the voluminous revelations of the ten years following the Hegira women are only twice referred to as constituting one of the delights of paradise and on both occasions in these simple words: 'And to them (believers) there shall be therein pure wives'. Was it that the soul of Mohammad had at that period no longings after what he had then to satiety the enjoyment of? Or that a closer contact with Jewish principles and morality repressed the budding pruriency of the revelation, and covered with merited confusion the picture of his sensual paradise which had been drawn at Mecca?" (Muir, page 76).
It is amazing how these Christian critics with pretensions to culture and learning will draw on sheer speculation to attack the honour of a Teacher who is held in the deepest reverence and devotion by many millions of men and women all over the world. They seem emboldened to do so, because Christians today hold political sway over the Muslims. A few centuries of power have made them forget that Muslims ruled over Christendom for a full 1,000 years, and during this time they never said anything unbecoming about Jesus. They respected Christian susceptibilities when Christians were quite unprotected and were much weaker than Muslims are today. Would to God Christians did not feel so elated!
Sir William conveniently ignores the fact that there are other things besides women which are mentioned in the Meccan chapters and to which there is no reference in the Medinite chapters. We read in the Meccan chapters that there will be wine, honey and rivers of milk in Paradise. Was the Holy Prophet deprived even of these things at Mecca that he should have compensated himself by imagining them in Paradise? Nothing could be more absurd than this. Personally the Holy Prophet was much better off at Mecca than he was at Medina. His rich wife Khadijah was then alive and she had placed all her wealth at his disposal. By the time he reached Medina, most of this wealth had been spent in good works and the Holy Prophet was left a poor man with little to live on. If the picture of Paradise was an imaged compensation for his wants, it should have emerged at Medina instead of at Mecca.
Supposing Sir William is right, cannot critics of Christianity say justifiably that Jesus imagined himself the king of the Jews because he was persecuted everywhere? Could they not also say that as Jesus saw nothing of sex life in this world, he remained obsessed with the idea of a second advent and imagined himself a bridegroom taking no less than five virgins for wives? In the words of the New Testament, he is reported to have said: "Then shall the kingdom of heaven be likened unto ten virgins which took their lamps, and went forth to meet the bridegroom. And five of them were foolish, and five were wise. For the foolish, when they took their lamps, took no oil with them: but the wise took oil in their vessels with their lamps…And the foolish said unto the wise, Give us of your oil; for our lamps are going out. But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast; and the door was shut" (Matt. 25:1-10). A bridegroom surrounded by a bevy of virgins—is not this the Heaven of Jesus’ imagination?
But to revert to the subject; the disbelievers at Mecca used to taunt the Muslims about their poverty, saying they had nothing of the good things which they had, so God took over their own phrases and said that the rewards which believers would have in Paradise would be even better. When Islam was established at Medina, the disbelievers gave up their taunts. So God also dropped the earlier descriptions of Paradise. The descriptions in their deep significance, however, hold for all time.
At Mecca, moreover, it was necessary to explain and emphasize the basic belief of Islam. Therefore, greater detail of doctrine is found in the Meccan chapters, and as Paradise, the abode of believers in the afterlife, is an important item of belief, it is dealt with in detail in them. At Medina, on the contrary, practical matters like personal ethics and social legislation became more important. Therefore, greater attention was given to them in the Medinite chapters. The Meccan Surahs also abound in descriptions of Hell. What are they a compensation for?
Sir William Muir also suggests that the Holy Prophet changed his views about Paradise under the influence of the Jews and the Christians of Medina. But he forgets that the stock criticism made by Christian writers is that some Christian slaves had taught the Holy Prophet the Christian scriptures, the substance of which was incorporated in the Quran. Sir William himself alleges that the Holy Prophetlearnt Christianity from Suhaib, a Roman slave at Mecca (The Life of Mahomet, p.67). If the Holy Prophet at Mecca already knew the Christian teachings, he need not have waited for their influence until his arrival at Medina. In point of fact, in the Jewish and the Christian scriptures, there are no descriptions of Paradise. The Jews and the Christians have remained so engrossed in the affairs of this life that their Books do not say much about the life to come. The promises made by their Prophets about the next life have always been taken by them to pertain only to this life. It cannot be imagined that anybody could be influenced by such a teaching.
a
3:16, 134, 196, 199; 4:14, 58, 123; 5:13, 86; 7:44; 9:72, 89, 100; 10:10; 13:36; 22:15, 24; 25:11; 2:18; 47:16; 58:23; 61:13; 64:10.
b
3:16; 4:58.
46A
The Qur’an teaches that every created thing stands in need of a mate for its full development. In Paradise righteous men and women will have pure mates for perfecting their spiritual development and completing their happiness. What kind of mates these will be, will be realized only in the Hereafter.
47
This verse gives a brief description of the rewards which the believers will have in the next world. Critics of Islam have raised all sorts of objections to this description. The criticism is based upon a complete misunderstanding of the Islamic teaching about heavenly blessings. The Qur’an emphatically declares that it is beyond human mind to comprehend their nature (32:18). The Holy Prophet is reported to have said: "No eye has seen them, nor has any ear heard of them, nor can the mind of man conceive of them" (Bukhari). The question naturally arises, why have the blessings of Heaven been given the names used for material things in this world? This is because the address of the Qur’an is not merely to those people who are intellectually advanced. Therefore, it has used simple words which can be understood by all. While describing the heavenly blessings, the Qur’an has used the names of things generally looked upon as good in this world, and believers are told that they would get all these thi
۞ اِنَّ اللّٰہَ لَا یَسۡتَحۡیٖۤ اَنۡ یَّضۡرِبَ مَثَلًا مَّا بَعُوۡضَۃً فَمَا فَوۡقَہَا ۚ فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا فَیَعۡلَمُوۡنَ اَنَّہُ الۡحَقُّ مِنۡ رَّبِّہِمۡ ۖ وَاَمَّا الَّذِیۡنَ کَفَرُوۡا فَیَقُوۡلُوۡنَ مَاذَاۤ اَرَادَ اللّٰہُ بِہٰذَا مَثَلًا ۘ یُضِلُّ بِہٖ کَثِیۡرًا وَّیَہۡدِیۡ بِہٖ کَثِیۡرًا ۚ وَمَا یُضِلُّ بِہٖۤ اِلَّا الۡفٰسِقِیۡنَ
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
33:54.
14:25; 16:76, 112; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
33:54.
14:25; 16:76, 113; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
1
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
2
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
3
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
a
33:54.
b
14:25; 16:76, 113; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
33
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
48
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
48A
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
48B
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
49
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَالَّذِیۡنَ ہَادُوۡا وَالنَّصٰرٰی وَالصّٰبِئِیۡنَ مَنۡ اٰمَنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَعَمِلَ صٰلِحًا فَلَہُمۡ اَجۡرُہُمۡ عِنۡدَ رَبِّہِمۡ وَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
5:70; 22:18.
4:137; 6:93.
2:113, 278; 6:49; 10:63.
صَابِی (Sabi, 萨比) 是一个抛弃自己的宗教而另信一种新宗教的人。可是从学术上说, صٰبِئِيْن (萨比教人) 这词是指在阿拉伯半岛部分地区及在其接界国家所发现的教派, 这个名称适用于 (1) 居住在美索不达米亚拜星辰的人们 {Gibbon’s吉本著: Roman Empire, مُرُوْجُ الذَّهَبْ (Murujudh-Dhahab) & Enc. Rel. Eth., VIII” Mandaeans”}; (2) 居住在伊拉克的 مَوْصُل (Mosul, 摩苏尔) 附近一个民族, 他们信仰一个安拉及他的所有先知, 但不具有天经。他们宣称信仰努哈的宗教{جَرِيْر (Jarir) 和 كَثِيْر (Kathir)}。可是, 不应当把他们混淆为 «圣经» 的某些注解者所提到的居住在古代也门的萨比叛徒。
此节经文, 如被误解的那样, 并不意味着仅仅相信安拉及相信最后审判日就足以得救。«古兰经» 着重声明, 信仰穆圣是最主要的 (4:151, 152; 6:93), 是组成对安拉的信仰的必要部分, 还着重声明对后世的信仰也包括相信安拉的启示 (4:151, 152; 6:93)。在别处, 只有伊斯兰教曾被明确地宣布为安拉所接受的一门宗教 (3:20, 86)。«古兰经» 在这里只谈信仰安拉和最后审判日, 并不是因为相信启示和信仰穆圣不是主要的, 而是因为对前两者的信仰包括了对后两者的信仰, 这四者实质上是不可分割的。实际上, 本节经文的意图是要消除犹太人的错误信念:他们是 “受安拉优惠的民族”, 所以只有他们才有资格得救。这就意味着并不在乎一个人明显是犹太人, 基督教徒, 萨比教徒, 或是穆斯林, 谁都可以得救; 如果信仰只限于口头的, 这是一种僵死的东西, 没有生命, 也没有任何动力。本节经文也可以被看作为体现着一个预言, 并作为一种考验伊斯兰教真理的可靠准则。这个预言即是伊斯兰教将要胜利, 因为它是一门真正的宗教。准则就在于这个预言是在伊斯兰教正在为它的生命战斗的时刻而发表的。本节经文也可以被看作为含意是, 所有宣称是信仰者, 不管他们是犹太人, 基督教徒或是萨比教徒, 不管属于任何宗教, 如果他们对安拉和最后审判日的信仰是真诚和纯正的, 而且他们行善, 而这种善举又正是真正的宗教即伊斯兰教的精髓, 那么, 他们就不会恐惧, 也不会忧虑了。
4:137; 6:93.
2:113, 278; 6:49; 10:63.
5:70; 22:18.
Sabi is one who forsakes his own religion for a new one. Technically, however, the word Sabians refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to (1) the star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, Murujudh-Dhahab & Enc. Rel. Eth., viii under "Mandaeans"); (2) a people who lived near Mosul in Iraq and believed in one God and in all Divine Prophets but possessed no revealed Book. They claimed to follow the religion of Noah (Jarir & Kathir). They should not, however, be confused with the Sabians mentioned by certain commentators of the Bible as people living in ancient Yemen.
The verse, as mistakenly understood, does not signify that belief in God and in the Last Day alone is sufficient for salvation. The Qur’an emphatically declares that belief in the Holy Prophet is most essential (4:151-152; 6:93) and forms an integral part of belief in God, and also that belief in the
5:70; 22:18.
4:137; 6:93.
2:113, 278; 6:49; 10:63.
Important Words:
الذین آمنوا (The Believers). The expression signifies the people who profess to be believers in Islam, i.e. the Muslims. Thus ایمان here means only profession of Islam. The word مؤمن has been used in the sense of Muslim elsewhere also in the Quran (4:137).
الذین ھادوا (the Jews) means, those who profess the Jewish religion. The word ھادوا is derived from ھاد which literally means, he turned towards the truth or towards God with repentance (Aqrab). The word also signifies returning towards a thing slowly or walking tardily (Mufradat).
النصاری (the Christians) is derived from نصر i.e. he helped. As the disciples of Jesus sided with him as God’s helpers (3:53), so they came to be known as نصاری i.e. helpers. Or the word is connected with ناصرة (Nazareth), a village which was the scene of Jesus’ childhood. In either case نصاری has come to signify the followers of Jesus, i.e. those who profess the Christian religion (Mufradat).
الصابئین (the Sabians) is derived from صبا. They say صبا الرجل i.e. he forsook one religion and adopted another. صبا النجمmeans, the star made its appearance (Aqrab). Literally, therefore, صابی is one who forsakes his old religion and adopts a new one. Technically, however, the word الصابئین refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to the following faiths: (1) The star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, v. 440 and Murujudh-Dhahab by Mas‘udi and Enc. Rel. Eth., viii, under Mandaeans); (2) The faith which was a sort of patch-work of Judaism, Christianity and Zoroastrianism (Kathir, under 2:63); (3) A people who lived near Mosul in Iraq and believed in one God but had no known Law or Book. They claimed to follow the religion of Noah (Jarir & Kathir, under 2:63); (4) A people who lived round about Iraq and professed belief in all the Prophets of God and had a special system of prayer and fasting (Kathir). Some Muslim Jurists looked upon الصابئین as a People of the Book, allowing them the same privileges as are allowed to the latter. None of the above-mentioned peoples should, however, be confused with the Sabeans (not Sabians) mentioned by certain commentators of the Bible as people inhabiting ancient Yemen. In this connection see also R. Rel. xl. 129-132.
من آمن بالله (whichever party from among these truly believes in Allah). Here إیمان means true belief, i.e. the belief which counts true in the sight of God and not merely profession of a certain faith. The Quran uses the word إیمان in this sense in 49:15.
Commentary:
This verse wedged in among the verses recounting the iniquities of the Israelites seems rather misplaced. But deeper study shows that it has been most fittingly placed here. In fact, the Quran is not a book of stories but has come with the declared object of uplifting those who have fallen morally and spiritually. It follows a psychological order in perfect conformity with the mental attitude of the reader, interspersing every narrative with fitting hints for his moral and spiritual regeneration. So is the case in this verse. After enumerating certain wrongdoings of the Israelites, the Quran goes on to say that although their sins are great, yet God’s mercy is infinitely greater, and if even now the Israelites, or for that matter, Christians, Sabians or any other people, should turn to God and truly and sincerely believe in Him and the Last Day (these being the two fundamental articles of faith which in principle comprise all others) and follow up their belief with good and righteous deeds, they can become heirs to His grace and mercy.
The verse is important and much difference has arisen about its real meaning. Some who are not in the habit of making a deep study of the Quran have hastily jumped to the conclusion that, according to this verse, belief in Islam is not necessary. They say that anybody, whether he is a Muslim, a Jew, a Christian or any other, who sincerely believes in God and the Last Day and does good deeds will be saved. Nothing can be farther from the truth. The Quran emphatically declares in a number of verses that belief in the Holy Prophet and in his revelation is essential. Says God: Surely those who disbelieve in Allah and His Messengers and desire to make distinction between Allah and His Messengers and say, 'We believe in some and disbelieve in others,' and desire to take a way in between, these indeed are veritable disbelievers; and We have prepared for the disbelievers an humiliating punishment (4:151, 152). Again, And those who believe in the Hereafter believe therein (i.e. the Quran) and they strictly observe their Prayers (6:93). From these two verses it becomes clear beyond any shadow of doubt that according to the Quran (1) belief in the Prophets is part and parcel of belief in God, and (2) belief in the Hereafter includes belief in God’s revelation as well. Elsewhere the Quran says, Surely the true religion with Allah is Islam (complete submission) and whoso seeks a religion other than Islam, it shall not be accepted from him and in the life to come he shall be among the losers (3:20, 86). This verse along with the two quoted above definitely proves that the objection mentioned above is entirely baseless and is born of utter ignorance of the real Quranic teachings. In fact, as explained in the above verses, the Quran confines itself to a mention of belief in God and the Last Day, not because belief in the Holy Prophet and the Quran is not essential, but because the former two beliefs include the latter two, the four being essentially inseparable.
What is, then, the real meaning of the verse under comment? A careful study of the verse and its context leaves no doubt that it can have only two possible meanings:
(1) One meaning is that, having recounted a number of wrongs committed by the Israelites, God invites them to an easy and decisive method of establishing which party has His support and which not, and in order to make the argument still more forceful, He includes in the proposed context Jews, Christians and Sabians, the only followers of revealed religions found in and around Arabia. It is evident that in religious matters, when everything else has been said and every other means has been tried, the final criterion for testing the truth of contesting parties is reduced to this: Which party enjoys divine succour and which does not? If God is a Living God and has Himself raised a Prophet for the regeneration of the world, it stands to reason that He would not leave His Messenger alone but would come to his help and show powerful Signs in his support. This phenomenon has repeated itself in the time of each and every Prophet of God. So why not make use of it here in order to distinguish the truth from falsehood? It is to this phase of the matter that the verse under comment invites Jews, Christians, etc. God says, there are now as many as four claimants in the field, Muslims, Jews, Christians and Sabians. So let all wait and see whom God’s helping hand succours in the present struggle. In the time of Moses God helped the Israelites against the Egyptians; in the time of Jesus He helped Christians against their opponents, and in, the time of other Prophets He helped their followers against their enemies, and this served as a practical proof of the fact that the truth lay with the Prophets and not with their opponents. The same tried criterion was now available, viz., whichever party from among these truly believes in Allah and the Last Day shall have their reward with their Lord and no fear shall come upon them nor shall they grieve. The challenge was thrown out to all existing claimants of divine support and the final and unparalleled triumph of Islam against all adversaries gave the clearest of verdicts in favour of the former.
The verse under comment thus contains a mighty prophecy the fulfilment of which in the teeth of all opposition was a wonderful proof of the truth of Islam. And the fulfilment of this prophecy proves to be the more wonderful when one bears in mind the fact that this verse was revealed at a time (it was revealed in the early years of the Hijrah) when Islam was passing through the severest of trials and hardships, and the fate of the new faith was virtually trembling in the balance; nay, so far as worldly causes were concerned, its fate was practically sealed in view of the opposition that remains unparalleled in all history.
It cannot be objected here that after a few centuries of triumph, Muslims too began to decline, thus rendering the argument ineffective. Firstly, the argument, as borne out by the history of all revealed religions’ of the world, does not relate to communities in their ordinary temporal affairs but to those contending on religious issues. The argument particularly relates to the time when a Divine Messenger makes his appearance and extends to the period for which a newborn community sticks to the teachings of their Prophet. It would be absurd to think that divine succour should continue forever, even after a people has become dead in faith and works. Secondly, it should be remembered that the present-day decline of Muslims as well as the present-day temporal ascendancy of Christians is itself in accordance with the prophecies of the Holy Prophet of Islam, and hence it is rather a proof of the truth of Islam than a proof against it. Moreover, the wheel is fast turning and the day is not far off when, according to yet another prophecy of the Holy Prophet, Islam will once more gain ascendancy through the Promised Messiah of whom the Prophet himself has spoken as his own image.
(2) The other meaning relates to the spiritual sense. God says, there are now four claimants in the field, i.e. Muslims, Jews, Christians and Sabians. Each one of these groups claims to enjoy true spiritual contact with God. But as everything in this world possesses certain distinguishing marks and properties which go to establish its identity, so is the case with man’s spiritual connection with God which is characterized by certain distinguishing marks or special properties; and the verse goes on to say that one of these distinguishing marks is that people enjoying true spiritual connection with God "have their reward with their Lord and no fear comes upon them nor do they grieve," i.e. God’s connection brings with it perfect peace of mind and complete tranquillity of heart. One is not left in the dark, doubting all the time in the depth of his heart whether one is treading the right path or not, with gnawing grief at one’s past actions and disquieting fears about the future. The heavenly life of a true believer begins in this very world, and this is why the Quran says that a person truly related to God inherits two Heavens, one in this world and the other in the next (55:47). So in the verse under comment. God invites the different claimants to search in their hearts for the peace and tranquillity of mind attending true belief and then say whether they possess it.
Yet another significance of the verse is that lip-profession of a truth is nothing in the sight of God. The Jews professed the truth; but as it did not find its way into their hearts, they stumbled at every step and brought down God’s displeasure on their heads. The verse forcefully points out that it did not matter whether one was apparently a Jew, a Christian, a Sabian or, for that matter, a Muslim. If the faith was confined only to the lip, it was a dead thing, without life and without any motive power in it. In order to be really useful and to become really acceptable in the sight of God, ایمان or faith should not be a mere lip-profession but something rooted deep in the heart with living and healthy branches spreading all around. This was a principle of which even the newborn community of Islam needed to be constantly reminded.
As stated under Important Words, the name الصابئین has been applied to a number of peoples, and it may rightly apply to one or all of them. In fact, the larger the number, the greater the force of the argument contained in the verse.
d
5:70; 22:18.
e
4:137; 6:93.
f
2:113, 278; 6:49; 10:63.
58
صَابِی (Sabi, 萨比) 是一个抛弃自己的宗教而另信一种新宗教的人。可是从学术上说, صٰبِئِيْن (萨比教人) 这词是指在阿拉伯半岛部分地区及在其接界国家所发现的教派, 这个名称适用于 (1) 居住在美索不达米亚拜星辰的人们 {Gibbon’s吉本著: Roman Empire, مُرُوْجُ الذَّهَبْ (Murujudh-Dhahab) & Enc. Rel. Eth., VIII” Mandaeans”}; (2) 居住在伊拉克的 مَوْصُل (Mosul, 摩苏尔) 附近一个民族, 他们信仰一个安拉及他的所有先知, 但不具有天经。他们宣称信仰努哈的宗教{جَرِيْر (Jarir) 和 كَثِيْر (Kathir)}。可是, 不应当把他们混淆为 «圣经» 的某些注解者所提到的居住在古代也门的萨比叛徒。
59
此节经文, 如被误解的那样, 并不意味着仅仅相信安拉及相信最后审判日就足以得救。«古兰经» 着重声明, 信仰穆圣是最主要的 (4:151, 152; 6:93), 是组成对安拉的信仰的必要部分, 还着重声明对后世的信仰也包括相信安拉的启示 (4:151, 152; 6:93)。在别处, 只有伊斯兰教曾被明确地宣布为安拉所接受的一门宗教 (3:20, 86)。«古兰经» 在这里只谈信仰安拉和最后审判日, 并不是因为相信启示和信仰穆圣不是主要的, 而是因为对前两者的信仰包括了对后两者的信仰, 这四者实质上是不可分割的。实际上, 本节经文的意图是要消除犹太人的错误信念:他们是 “受安拉优惠的民族”, 所以只有他们才有资格得救。这就意味着并不在乎一个人明显是犹太人, 基督教徒, 萨比教徒, 或是穆斯林, 谁都可以得救; 如果信仰只限于口头的, 这是一种僵死的东西, 没有生命, 也没有任何动力。本节经文也可以被看作为体现着一个预言, 并作为一种考验伊斯兰教真理的可靠准则。这个预言即是伊斯兰教将要胜利, 因为它是一门真正的宗教。准则就在于这个预言是在伊斯兰教正在为它的生命战斗的时刻而发表的。本节经文也可以被看作为含意是, 所有宣称是信仰者, 不管他们是犹太人, 基督教徒或是萨比教徒, 不管属于任何宗教, 如果他们对安拉和最后审判日的信仰是真诚和纯正的, 而且他们行善, 而这种善举又正是真正的宗教即伊斯兰教的精髓, 那么, 他们就不会恐惧, 也不会忧虑了。
a
5:70; 22:18.
b
4:137; 6:93.
c
2:113, 278; 6:49; 10:63.
69
Important Words:
الذین آمنوا (The Believers). The expression signifies the people who profess to be believers in Islam, i.e. the Muslims. Thus ایمان here means only profession of Islam. The word مؤمن has been used in the sense of Muslim elsewhere also in the Quran (4:137).
الذین ھادوا (the Jews) means, those who profess the Jewish religion. The word ھادوا is derived from ھاد which literally means, he turned towards the truth or towards God with repentance (Aqrab). The word also signifies returning towards a thing slowly or walking tardily (Mufradat).
النصاری (the Christians) is derived from نصر i.e. he helped. As the disciples of Jesus sided with him as God’s helpers (3:53), so they came to be known as نصاری i.e. helpers. Or the word is connected with ناصرة (Nazareth), a village which was the scene of Jesus’ childhood. In either case نصاری has come to signify the followers of Jesus, i.e. those who profess the Christian religion (Mufradat).
الصابئین (the Sabians) is derived from صبا. They say صبا الرجل i.e. he forsook one religion and adopted another. صبا النجمmeans, the star made its appearance (Aqrab). Literally, therefore, صابی is one who forsakes his old religion and adopts a new one. Technically, however, the word الصابئین refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to the following faiths: (1) The star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, v. 440 and Murujudh-Dhahab by Mas‘udi and Enc. Rel. Eth., viii, under Mandaeans); (2) The faith which was a sort of patch-work of Judaism, Christianity and Zoroastrianism (Kathir, under 2:63); (3) A people who lived near Mosul in Iraq and believed in one God but had no known Law or Book. They claimed to follow the religion of Noah (Jarir & Kathir, under 2:63); (4) A people who lived round about Iraq and professed belief in all the Prophets of God and had a special system of prayer and fasting (Kathir). Some Muslim Jurists looked upon الصابئین as a People of the Book, allowing them the same privileges as are allowed to the latter. None of the above-mentioned peoples should, however, be confused with the Sabeans (not Sabians) mentioned by certain commentators of the Bible as people inhabiting ancient Yemen. In this connection see also R. Rel. xl. 129-132.
من آمن بالله (whichever party from among these truly believes in Allah). Here إیمان means true belief, i.e. the belief which counts true in the sight of God and not merely profession of a certain faith. The Quran uses the word إیمان in this sense in 49:15.
Commentary:
This verse wedged in among the verses recounting the iniquities of the Israelites seems rather misplaced. But deeper study shows that it has been most fittingly placed here. In fact, the Quran is not a book of stories but has come with the declared object of uplifting those who have fallen morally and spiritually. It follows a psychological order in perfect conformity with the mental attitude of the reader, interspersing every narrative with fitting hints for his moral and spiritual regeneration. So is the case in this verse. After enumerating certain wrongdoings of the Israelites, the Quran goes on to say that although their sins are great, yet God’s mercy is infinitely greater, and if even now the Israelites, or for that matter, Christians, Sabians or any other people, should turn to God and truly and sincerely believe in Him and the Last Day (these being the two fundamental articles of faith which in principle comprise all others) and follow up their belief with good and righteous deeds, they can become heirs to His grace and mercy.
The verse is important and much difference has arisen about its real meaning. Some who are not in the habit of making a deep study of the Quran have hastily jumped to the conclusion that, according to this verse, belief in Islam is not necessary. They say that anybody, whether he is a Muslim, a Jew, a Christian or any other, who sincerely believes in God and the Last Day and does good deeds will be saved. Nothing can be farther from the truth. The Quran emphatically declares in a number of verses that belief in the Holy Prophet and in his revelation is essential. Says God: Surely those who disbelieve in Allah and His Messengers and desire to make distinction between Allah and His Messengers and say, 'We believe in some and disbelieve in others,' and desire to take a way in between, these indeed are veritable disbelievers; and We have prepared for the disbelievers an humiliating punishment (4:151, 152). Again, And those who believe in the Hereafter believe therein (i.e. the Quran) and they strictly observe their Prayers (6:93). From these two verses it becomes clear beyond any shadow of doubt that according to the Quran (1) belief in the Prophets is part and parcel of belief in God, and (2) belief in the Hereafter includes belief in God’s revelation as well. Elsewhere the Quran says, Surely the true religion with Allah is Islam (complete submission) and whoso seeks a religion other than Islam, it shall not be accepted from him and in the life to come he shall be among the losers (3:20, 86). This verse along with the two quoted above definitely proves that the objection mentioned above is entirely baseless and is born of utter ignorance of the real Quranic teachings. In fact, as explained in the above verses, the Quran confines itself to a mention of belief in God and the Last Day, not because belief in the Holy Prophet and the Quran is not essential, but because the former two beliefs include the latter two, the four being essentially inseparable.
What is, then, the real meaning of the verse under comment? A careful study of the verse and its context leaves no doubt that it can have only two possible meanings:
(1) One meaning is that, having recounted a number of wrongs committed by the Israelites, God invites them to an easy and decisive method of establishing which party has His support and which not, and in order to make the argument still more forceful, He includes in the proposed context Jews, Christians and Sabians, the only followers of revealed religions found in and around Arabia. It is evident that in religious matters, when everything else has been said and every other means has been tried, the final criterion for testing the truth of contesting parties is reduced to this: Which party enjoys divine succour and which does not? If God is a Living God and has Himself raised a Prophet for the regeneration of the world, it stands to reason that He would not leave His Messenger alone but would come to his help and show powerful Signs in his support. This phenomenon has repeated itself in the time of each and every Prophet of God. So why not make use of it here in order to distinguish the truth from falsehood? It is to this phase of the matter that the verse under comment invites Jews, Christians, etc. God says, there are now as many as four claimants in the field, Muslims, Jews, Christians and Sabians. So let all wait and see whom God’s helping hand succours in the present struggle. In the time of Moses God helped the Israelites against the Egyptians; in the time of Jesus He helped Christians against their opponents, and in, the time of other Prophets He helped their followers against their enemies, and this served as a practical proof of the fact that the truth lay with the Prophets and not with their opponents. The same tried criterion was now available, viz., whichever party from among these truly believes in Allah and the Last Day shall have their reward with their Lord and no fear shall come upon them nor shall they grieve. The challenge was thrown out to all existing claimants of divine support and the final and unparalleled triumph of Islam against all adversaries gave the clearest of verdicts in favour of the former.
The verse under comment thus contains a mighty prophecy the fulfilment of which in the teeth of all opposition was a wonderful proof of the truth of Islam. And the fulfilment of this prophecy proves to be the more wonderful when one bears in mind the fact that this verse was revealed at a time (it was revealed in the early years of the Hijrah) when Islam was passing through the severest of trials and hardships, and the fate of the new faith was virtually trembling in the balance; nay, so far as worldly causes were concerned, its fate was practically sealed in view of the opposition that remains unparalleled in all history.
It cannot be objected here that after a few centuries of triumph, Muslims too began to decline, thus rendering the argument ineffective. Firstly, the argument, as borne out by the history of all revealed religions’ of the world, does not relate to communities in their ordinary temporal affairs but to those contending on religious issues. The argument particularly relates to the time when a Divine Messenger makes his appearance and extends to the period for which a newborn community sticks to the teachings of their Prophet. It would be absurd to think that divine succour should continue forever, even after a people has become dead in faith and works. Secondly, it should be remembered that the present-day decline of Muslims as well as the present-day temporal ascendancy of Christians is itself in accordance with the prophecies of the Holy Prophet of Islam, and hence it is rather a proof of the truth of Islam than a proof against it. Moreover, the wheel is fast turning and the day is not far off when, according to yet another prophecy of the Holy Prophet, Islam will once more gain ascendancy through the Promised Messiah of whom the Prophet himself has spoken as his own image.
(2) The other meaning relates to the spiritual sense. God says, there are now four claimants in the field, i.e. Muslims, Jews, Christians and Sabians. Each one of these groups claims to enjoy true spiritual contact with God. But as everything in this world possesses certain distinguishing marks and properties which go to establish its identity, so is the case with man’s spiritual connection with God which is characterized by certain distinguishing marks or special properties; and the verse goes on to say that one of these distinguishing marks is that people enjoying true spiritual connection with God "have their reward with their Lord and no fear comes upon them nor do they grieve," i.e. God’s connection brings with it perfect peace of mind and complete tranquillity of heart. One is not left in the dark, doubting all the time in the depth of his heart whether one is treading the right path or not, with gnawing grief at one’s past actions and disquieting fears about the future. The heavenly life of a true believer begins in this very world, and this is why the Quran says that a person truly related to God inherits two Heavens, one in this world and the other in the next (55:47). So in the verse under comment. God invites the different claimants to search in their hearts for the peace and tranquillity of mind attending true belief and then say whether they possess it.
Yet another significance of the verse is that lip-profession of a truth is nothing in the sight of God. The Jews professed the truth; but as it did not find its way into their hearts, they stumbled at every step and brought down God’s displeasure on their heads. The verse forcefully points out that it did not matter whether one was apparently a Jew, a Christian, a Sabian or, for that matter, a Muslim. If the faith was confined only to the lip, it was a dead thing, without life and without any motive power in it. In order to be really useful and to become really acceptable in the sight of God, ایمان or faith should not be a mere lip-profession but something rooted deep in the heart with living and healthy branches spreading all around. This was a principle of which even the newborn community of Islam needed to be constantly reminded.
As stated under Important Words, the name الصابئین has been applied to a number of peoples, and it may rightly apply to one or all of them. In fact, the larger the number, the greater the force of the argument contained in the verse.
a
4:137; 6:93.
b
2:113, 278; 6:49; 10:63.
d
5:70; 22:18.
104
Sabi is one who forsakes his own religion for a new one. Technically, however, the word Sabians refers to certain religious sects that were found in parts of Arabia and countries bordering on it. The name was applied to (1) the star-worshipping people living in Mesopotamia (Gibbon’s Roman Empire, Murujudh-Dhahab & Enc. Rel. Eth., viii under "Mandaeans"); (2) a people who lived near Mosul in Iraq and believed in one God and in all Divine Prophets but possessed no revealed Book. They claimed to follow the religion of Noah (Jarir & Kathir). They should not, however, be confused with the Sabians mentioned by certain commentators of the Bible as people living in ancient Yemen.
The verse, as mistakenly understood, does not signify that belief in God and in the Last Day alone is sufficient for salvation. The Qur’an emphatically declares that belief in the Holy Prophet is most essential (4:151-152; 6:93) and forms an integral part of belief in God, and also that belief in the
وَاِذَا لَقُوا الَّذِیۡنَ اٰمَنُوۡا قَالُوۡۤا اٰمَنَّا وَاِذَا خَلَا بَعۡضُہُمۡ اِلٰی بَعۡضٍ قَالُوۡۤا اَتُحَدِّثُوۡنَہُمۡ بِمَا فَتَحَ اللّٰہُ عَلَیۡکُمۡ لِیُحَآجُّوۡکُمۡ بِہٖ عِنۡدَ رَبِّکُمۡ ۚ اَفَلَا تَعۡقِلُوۡنَ
2:15; 3:120; 5:62.
لِیُحَآجُّوْکُمْ بِہٖ میں لام ‘ لامِ عاقبت ہے اور اس کا مطلب یہ ہے کہ پہلی بات کا یہ نتیجہ ہوگا کہ وہ تم پر حجت قائم کریں گے۔
2:15; 3:120; 5:62.
The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures.
2:15; 3:120; 5:62.
Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.
b
2:15; 3:120; 5:62.
1
لِیُحَآجُّوْکُمْ بِہٖ میں لام ‘ لامِ عاقبت ہے اور اس کا مطلب یہ ہے کہ پہلی بات کا یہ نتیجہ ہوگا کہ وہ تم پر حجت قائم کریں گے۔
a
2:15; 3:120; 5:62.
83
Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.
b
2:15; 3:120; 5:62.
113
The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures.
وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ اُولٰٓئِکَ اَصۡحٰبُ الۡجَنَّۃِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
Important Words:
خالدون (shall abide) signifies a long time but not necessarily time without end. See note on 2:26.
Commentary:
This verse sententiously sets forth the Divine law relating to salvation or the entry into Heaven.
Almost all the religions of the world hold salvation as a monopoly for their adherents and condemn others to everlasting Hell. Islam has raised its powerful voice against such notions, declaring them to be false and baseless. It does not lend the least support to the idea that salvation will come as a free gift to a certain class of men in whose case punishment, if resorted to at all, will only be a nominal one. According to Islam salvation can be attained only by combining true faith with good actions. The condition as to true faith serves as a warning to those people who reject certain Prophets of God and still hope to attain salvation because they belong to a specified class and are descended from certain holy persons. And the condition of good actions serves as a warning to those who are negligent in deeds, thinking that mere enrolment in the category of believers will bring salvation. Islam would have none of them.
The word خالدون (shall abide) signifies a long, long time but not necessarily eternity. As will be noted, the word has been used in verses 82 and 83 both with regard to the inmates of Hell and of Heaven. This should not give rise to the misunderstanding either that both the punishment of Hell and the reward of Heaven are eternal or that both will come to an end after a long time. The Quran makes it clear elsewhere that though both the punishment of Hell and the reward of Heaven are meant to last long, it is only the reward of Heaven which is everlasting (11:107-109).
89
Important Words:
خالدون (shall abide) signifies a long time but not necessarily time without end. See note on 2:26.
Commentary:
This verse sententiously sets forth the Divine law relating to salvation or the entry into Heaven.
Almost all the religions of the world hold salvation as a monopoly for their adherents and condemn others to everlasting Hell. Islam has raised its powerful voice against such notions, declaring them to be false and baseless. It does not lend the least support to the idea that salvation will come as a free gift to a certain class of men in whose case punishment, if resorted to at all, will only be a nominal one. According to Islam salvation can be attained only by combining true faith with good actions. The condition as to true faith serves as a warning to those people who reject certain Prophets of God and still hope to attain salvation because they belong to a specified class and are descended from certain holy persons. And the condition of good actions serves as a warning to those who are negligent in deeds, thinking that mere enrolment in the category of believers will bring salvation. Islam would have none of them.
The word خالدون (shall abide) signifies a long, long time but not necessarily eternity. As will be noted, the word has been used in verses 82 and 83 both with regard to the inmates of Hell and of Heaven. This should not give rise to the misunderstanding either that both the punishment of Hell and the reward of Heaven are eternal or that both will come to an end after a long time. The Quran makes it clear elsewhere that though both the punishment of Hell and the reward of Heaven are meant to last long, it is only the reward of Heaven which is everlasting (11:107-109).
وَلَوۡ اَنَّہُمۡ اٰمَنُوۡا وَاتَّقَوۡا لَمَثُوۡبَۃٌ مِّنۡ عِنۡدِ اللّٰہِ خَیۡرٌ ۖ لَّوۡ کَانُوۡا یَعۡلَمُوۡنَ
3:180; 5:66-67.
3:180; 5:66-67.
3:180; 5:66, 67.
Important Words:
مثوبة (reward) is, like ثواب (with which it is synonymous), derived from ثاب which means, he returned, or he returned to a good condition. مثوبة and ثواب mean, requital or reward of good or bad deeds. Generally, they are used in the sense of a reward of good deeds (Aqrab).
Commentary:
If the Jews had possessed true faith in God and had acted in His fear, they would not have devoted all their energies to the acquisition of worldly gains but would have sought the good of the Hereafter. They have, however, been seeking the advantage of the present life only and have neglected the Hereafter altogether, which shows that they are utterly lacking in true faith and are not leading righteous lives.
a
3:180; 5:66-67.
a
3:180; 5:66, 67.
110
Important Words:
مثوبة (reward) is, like ثواب (with which it is synonymous), derived from ثاب which means, he returned, or he returned to a good condition. مثوبة and ثواب mean, requital or reward of good or bad deeds. Generally, they are used in the sense of a reward of good deeds (Aqrab).
Commentary:
If the Jews had possessed true faith in God and had acted in His fear, they would not have devoted all their energies to the acquisition of worldly gains but would have sought the good of the Hereafter. They have, however, been seeking the advantage of the present life only and have neglected the Hereafter altogether, which shows that they are utterly lacking in true faith and are not leading righteous lives.
a
3:180; 5:66-67.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَقُوۡلُوۡا رٰعِنَا وَقُوۡلُوا انۡظُرۡنَا وَاسۡمَعُوۡا ۗ وَلِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ
4:47.
رَاعِنَا (Ra‘ina) 这个字属于 مُفَاعَلَة (Mufa‘alah) 的词律的, 一般有相互关系的意思, 表示双方几乎处于同一水平, 也可含意为 “请尊重我们, 那么, 我们也会尊重你。” 或者追溯到词根 رَاعٍ (Ra‘in) 意思是一个愚蠢的或自负的人, 这个词表示 “啊, 傻瓜”, 或 “啊, 自高自大的家伙。” 由于这一词句含有对穆圣不尊敬的意思, 安拉禁止穆斯林使用这样词句, 而劝告他们使用恭敬而不含糊的语言, 如 اُنْظُرْنَا (Unzurna) 意为 “请等待我们” 这词。在提到阿拉伯半岛的犹太人夥同外国人一起策划阴谋, 以毁坏穆圣的传教活动, 以后, «古兰经» 在本节经文中继续举例说明他们为了贬低穆圣并在穆斯林中间进行离间和制造倾轧所采取的这类阴谋诡计。
这里选用了一个看来不大的事例来强调这个事实, 即凡是涉及到民族精神方面的, 有时很小的事情也会产生危险的后果, 从而损害在他们中间的纪律和对权威尊敬的精神。
عربی میں کسی کو متوجہ کرنا ہو تو رَاعِنَا کہتے ہیں مگر یہ اس وقت کہا جاتا ہے جبکہ دونوں گروہ برابر درجہ کے ہوں۔ کیونکہ رَاعِنَا کے معنے ہیں کہ تو ہمارا خیال رکھ‘ ہم تیرا خیال رکھیں گے۔ لیکن جب مخاطب درجہ میں بڑا ہو تو اس وقت رَاعِنَا نہیں کہتے بلکہ اُنْظُرْنَا کہتے ہیں۔ یعنی اے حضور! ہمارا بھی خیال رکھیئے اور ایسی طرز پر بات کیجیے ٔ کہ ہم بھی سمجھ سکیں۔ اس آیت میں مسلمانوں کو یہی کہا گیا ہے کہ رسول کریم صلی اللہ علیہ وسلم کو رَاعِنَا نہ کہا کرو اس سے تمہارے دلوں میں بے ایمانی پیدا ہوگی۔ کیونکہ اس لفظ کے اصل معنے یہ ہیں کہ ہم تم برابر ہیں۔ تم اُن
4:47.
The word Ra‘ina belongs to the measure of Mufa‘alah which generally gives the sense of reciprocity, denoting two parties standing almost on the same level, and may mean, "have regard for us that we may have regard for you." Or being traced to the root Ra‘in which means, a foolish or conceited fellow, the word signifies: 'O fool' or 'O conceited fellow.' As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is respectful and unequivocal, such as the word Unzurna meaning 'wait for us.' After mentioning the intrigues which the Jews of Arabia had carried on with outsiders to ruin the mission of the Holy Prophet, the Qur’an proceeds to illustrate in this verse such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is co
4:47.
Important Words:
راعنا (ra‘ina) is derived from رعی meaning, he watched or looked on. راعه means, he looks towards him with goodly feeling or he had regard for him. راع امرہ means, he watched his affair. راعنی سمعك means, lend me your ear or listen to what I say. راع النجوم means, he watched the stars and waited for their setting (Aqrab). So راعنا would mean, look to us or have a regard for us. Or the word is derived from the root رعن i.e. he acted foolishly in which case راعن would mean, a fool; a conceited person; a proud man (Aqrab).
انظرنا (unzurna) is derived from نظر meaning, he looked, or he saw, or he had regard for. So انظرنا would mean, look to us or have regard for us. Both these words, i.e. راعنا and انظرنا are used by a listener when he cannot follow the speech of a speaker. They roughly give the sense of, "I request you to repeat what you have said" or, to give a commoner idiom, "I beg your pardon"; or they are used on similar other occasions when one desires to draw the attention of a person towards oneself.
Commentary:
After mentioning the intrigues which the Jews carried on with outsiders to ruin the mission of the Holy Prophet, the Quran proceeds to illustrate such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is concerned, sometimes very small things bring about dangerous results, inasmuch as they help to undermine the spirit of discipline and respect for authority. It is hinted that the Jews were in the habit of devising plans to detract from the due respect with which the minds of the Muslims were inspired towards the Holy Prophet. One of these mean attempts was to address such words to the Holy Prophet as were not quite in harmony with a spirit of discipline and respect; or bore a twofold sense, one good and the other bad. Some Muslims, in innocent imitation of the Jews and in ignorance of the latter’s real motive, sometimes began to imitate their language.
One of the words used by the Jews was راعنا (ra‘ina) which, as explained under Important Words, means, have regard for us. But as the word راعنا belongs to the measure of مفاعلة which generally gives the idea of reciprocity denoting two parties standing almost on the same level, it may mean, have regard for us that we may have regard for you. As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is perfectly respectful and unequivocal. He exhorts them to say انظرنا instead of راعنا because the former expression, though having a similar meaning, conveys no bad sense. God further enjoins Muslims to listen to the Holy Prophet attentively, so that they may not need such words at all.
The word راعنا which the Muslims were forbidden to use can, as pointed out above, also be traced to the root راعن which means, a fool or a conceited person. When used in addressing a person, it takes the form of راعنا which may mean, "O fool" or "O conceited person".
The Jews, utterly depraved in mentality, resorted to these mean practices with a view to belittling the position of the Holy Prophet and undermining the spirit of respect in which he was held by his followers. The Quran has mentioned this incident with a twofold purpose; firstly, to expose the Jews and to bring home to them their mean and mischievous intentions; secondly, to teach the Muslims a lesson of respect and caution. For the testimony of the Hadith to such incidents see Jarir and Manthur under 2:105.
b
4:47.
74
رَاعِنَا (Ra‘ina) 这个字属于 مُفَاعَلَة (Mufa‘alah) 的词律的, 一般有相互关系的意思, 表示双方几乎处于同一水平, 也可含意为 “请尊重我们, 那么, 我们也会尊重你。” 或者追溯到词根 رَاعٍ (Ra‘in) 意思是一个愚蠢的或自负的人, 这个词表示 “啊, 傻瓜”, 或 “啊, 自高自大的家伙。” 由于这一词句含有对穆圣不尊敬的意思, 安拉禁止穆斯林使用这样词句, 而劝告他们使用恭敬而不含糊的语言, 如 اُنْظُرْنَا (Unzurna) 意为 “请等待我们” 这词。在提到阿拉伯半岛的犹太人夥同外国人一起策划阴谋, 以毁坏穆圣的传教活动, 以后, «古兰经» 在本节经文中继续举例说明他们为了贬低穆圣并在穆斯林中间进行离间和制造倾轧所采取的这类阴谋诡计。
这里选用了一个看来不大的事例来强调这个事实, 即凡是涉及到民族精神方面的, 有时很小的事情也会产生危险的后果, 从而损害在他们中间的纪律和对权威尊敬的精神。
1
عربی میں کسی کو متوجہ کرنا ہو تو رَاعِنَا کہتے ہیں مگر یہ اس وقت کہا جاتا ہے جبکہ دونوں گروہ برابر درجہ کے ہوں۔ کیونکہ رَاعِنَا کے معنے ہیں کہ تو ہمارا خیال رکھ‘ ہم تیرا خیال رکھیں گے۔ لیکن جب مخاطب درجہ میں بڑا ہو تو اس وقت رَاعِنَا نہیں کہتے بلکہ اُنْظُرْنَا کہتے ہیں۔ یعنی اے حضور! ہمارا بھی خیال رکھیئے اور ایسی طرز پر بات کیجیے ٔ کہ ہم بھی سمجھ سکیں۔ اس آیت میں مسلمانوں کو یہی کہا گیا ہے کہ رسول کریم صلی اللہ علیہ وسلم کو رَاعِنَا نہ کہا کرو اس سے تمہارے دلوں میں بے ایمانی پیدا ہوگی۔ کیونکہ اس لفظ کے اصل معنے یہ ہیں کہ ہم تم برابر ہیں۔ تم اُن
a
4:47.
111
Important Words:
راعنا (ra‘ina) is derived from رعی meaning, he watched or looked on. راعه means, he looks towards him with goodly feeling or he had regard for him. راع امرہ means, he watched his affair. راعنی سمعك means, lend me your ear or listen to what I say. راع النجوم means, he watched the stars and waited for their setting (Aqrab). So راعنا would mean, look to us or have a regard for us. Or the word is derived from the root رعن i.e. he acted foolishly in which case راعن would mean, a fool; a conceited person; a proud man (Aqrab).
انظرنا (unzurna) is derived from نظر meaning, he looked, or he saw, or he had regard for. So انظرنا would mean, look to us or have regard for us. Both these words, i.e. راعنا and انظرنا are used by a listener when he cannot follow the speech of a speaker. They roughly give the sense of, "I request you to repeat what you have said" or, to give a commoner idiom, "I beg your pardon"; or they are used on similar other occasions when one desires to draw the attention of a person towards oneself.
Commentary:
After mentioning the intrigues which the Jews carried on with outsiders to ruin the mission of the Holy Prophet, the Quran proceeds to illustrate such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is concerned, sometimes very small things bring about dangerous results, inasmuch as they help to undermine the spirit of discipline and respect for authority. It is hinted that the Jews were in the habit of devising plans to detract from the due respect with which the minds of the Muslims were inspired towards the Holy Prophet. One of these mean attempts was to address such words to the Holy Prophet as were not quite in harmony with a spirit of discipline and respect; or bore a twofold sense, one good and the other bad. Some Muslims, in innocent imitation of the Jews and in ignorance of the latter’s real motive, sometimes began to imitate their language.
One of the words used by the Jews was راعنا (ra‘ina) which, as explained under Important Words, means, have regard for us. But as the word راعنا belongs to the measure of مفاعلة which generally gives the idea of reciprocity denoting two parties standing almost on the same level, it may mean, have regard for us that we may have regard for you. As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is perfectly respectful and unequivocal. He exhorts them to say انظرنا instead of راعنا because the former expression, though having a similar meaning, conveys no bad sense. God further enjoins Muslims to listen to the Holy Prophet attentively, so that they may not need such words at all.
The word راعنا which the Muslims were forbidden to use can, as pointed out above, also be traced to the root راعن which means, a fool or a conceited person. When used in addressing a person, it takes the form of راعنا which may mean, "O fool" or "O conceited person".
The Jews, utterly depraved in mentality, resorted to these mean practices with a view to belittling the position of the Holy Prophet and undermining the spirit of respect in which he was held by his followers. The Quran has mentioned this incident with a twofold purpose; firstly, to expose the Jews and to bring home to them their mean and mischievous intentions; secondly, to teach the Muslims a lesson of respect and caution. For the testimony of the Hadith to such incidents see Jarir and Manthur under 2:105.
b
4:47.
131
The word Ra‘ina belongs to the measure of Mufa‘alah which generally gives the sense of reciprocity, denoting two parties standing almost on the same level, and may mean, "have regard for us that we may have regard for you." Or being traced to the root Ra‘in which means, a foolish or conceited fellow, the word signifies: 'O fool' or 'O conceited fellow.' As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is respectful and unequivocal, such as the word Unzurna meaning 'wait for us.' After mentioning the intrigues which the Jews of Arabia had carried on with outsiders to ruin the mission of the Holy Prophet, the Qur’an proceeds to illustrate in this verse such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is co
فَاِنۡ اٰمَنُوۡا بِمِثۡلِ مَاۤ اٰمَنۡتُمۡ بِہٖ فَقَدِ اہۡتَدَوۡا ۖ وَّاِنۡ تَوَلَّوۡا فَاِنَّمَا ہُمۡ فِیۡ شِقَاقٍ ۖ فَسَیَکۡفِیۡکَہُمُ اللّٰہُ ۚ وَہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
3:21.
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
3:21.
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
84
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
a
3:21.
144
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
b
3:21.
155
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.