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كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ
4:12, 13, 177; 5:107.
4:12,13经文注定了对所有应该继承死者产业的那些人的分配份额。这些经文被有些注经家误解为废止本节经文的, 实际上本节经文对遗产继承权制订了一条附加而且十分必要的规定, 这种遗产仅指有利于在法律上不该分得遗嘱的遗产的人, 或是出于慈善目的, 或由于战争状况的遗产。它不指有利于合法继承者的遗产, 关于那种遗产在4:12,13中业已述及。因此本节经文为制定遗赠规章的几节经文所废止的问题是不应发生的, 而且那几节经文也承认任何遗产的合法性。是以每一节经文都在自己的范围内起其一定的作用而且相辅相成。所以这样所规定的遗产, 根据萨德•彬•阿比•瓦卡斯 (سَعْد بِنْ اَبِیْ وَقَاص, Sa‘d bin Abi Waqqas) 的见解, 像穆圣在讲话中所提到的那样, 不应超过所留产业的三分之一 (Bukhari, Kitabul-Jana’iz); 这是立遗嘱者可以行使自由支配的处理权的最高限制, 不过这种遗产继承权只有那留下像خَيْر (Khair, 许多财富) 这词所表示的大笔财产者
才能使用。根据经文5:107, 一个将死的穆斯林可以规定遗产。一般的看法, 这节经文是在4:12, 13之后下降的; 这进一步支持了这个看法, 事实上, 本节没有被4:12, 13所代替。一切经文废止的说法是没有根据的。
خَیْر کے معنے مطلق مال کے بھی ہوتے ہیں اور بہت سے مال کے بھی۔ اس جگہ آیت کے سیاق و سباق سے ظاہر ہوتا ہے کہ مالِ کثیر مراد ہے۔
یہاں والدین اور اقربین کو وصیت کرنا کہا ہے حالانکہ اولاد قلبی تعلقات کے لحاظ سے نہایت اہم ہے اس سے معلوم ہوتا ہے کہ یہ مال کی تقسیم کی وصیت نہیں ورنہ اولاد کا ذکر ضرور ہوتا۔ بلکہ وصیت سے مراد عام تاکید ہے کہ احکامِ الٰہیہ کے مطابق جائیداد تقسیم کی جائے۔ اور اگر مال کا کوئی حصہ صدقہ کرنا ہو تو اس کا اظہار کردے۔ اس آیت پر بہت بحث ہوئی ہے۔ اکثر مفسرین اسے منسوخ قرار دیتے ہیں کیونکہ اس میں وصیت واجب لکھی ہے اور احکام وراثت کے نزول کے بعد رشتہ داروں کے نام وصیت جائز نہیں۔ اور جنہوں نے جائز قرار دی ہے ان کے نزدیک بھی واجب نہیں‘ مگر یہ غلطی اس وجہ سے لگی ہے کہ وصیت کے معنے
4:12, 13, 177; 5:107.
Verses 4:12, 13 fix the shares of all those persons who should succeed to a deceased person’s property. These verses have been mistakenly understood by some Commentators to abrogate the verse under comment, which, in fact, lays down an additional and very necessary provision, and refers only to bequests made in favour of individuals not legally entitled to a share in the testator’s property, or for charitable purposes, or for war conditions. It does not refer to bequests made in favour of legal heirs which subject has been dealt with in 4:12, 13. There is no question, therefore, of the abrogation of this verse by those verses which lay down the rules of inheritance and also recognise the validity of any bequests that may have been made. Each operates in its own sphere and draws strength from the other. The bequests thus made, however, should not exceed one third of the property left as is mentioned in a saying of the Holy Prophet related by Sa‘d bin Abi Waqqas (Bukhari, Kitabul-Jana’iz); thi
4:12, 13, 177; 5:107.
Important Words:
خیر (much wealth) means: (1) good as opposed to evil; (2) wealth acquired or collected by fair and praiseworthy means; (3) much wealth or abundance of wealth; (4) a thing that all desire; (5) welfare and good fortune (Mufradat); (6) the existence of a thing in abundance and perfection; (7) horses, etc. (Aqrab).
حقا (obligation) is derived from حق and has been used in the verse in the accusative case, having something understood before it, the complete expression being حق ذالك حقا (Kashshaf). الحق means: (1) equity or justice; (2) right mode of acting; (3) an obligation or a duty; (4) a debt or anything that is owed; (5) a thing suitable to the requirements of justice, truth, duty, etc. (Lane). See also 2:148.
Commentary:
As disputes about inheritance are a fruitful source of quarrels, murders, etc., the Quran here suitably turns from the subject of retaliation to that of inheritance.
The word used here for "wealth" is خیر and not مال which is the ordinary word used in this sense. خیر means, "wealth acquired by fair and praiseworthy means". Thus by substituting the word خیر for مال, the Quran has also emphasized the necessity of being very circumspect in the acquisition of wealth which should be acquired only by fair and lawful means. Incidentally, therefore, it has been hinted that it is not lawful for a Muslim to make a will with regard to property that has been acquired by unlawful means; for such wealth does not really belong to him.
In 4:12, 13 the Quran fixes the shares of all those persons who should succeed to a deceased person’s property, according to the Islamic law of inheritance, and these in the first instance include parents, children, and wife or husband. In the presence of this law, the injunction given in the verse under comment would, at first sight, appear to be uncalled-for and unnecessary. As a matter of fact, those who believe in the abrogation theory, have actually declared this verse to be abrogated by the ones referred to above. But they are clearly mistaken; for the verse under comment makes an additional and necessary provision in regard to inheritance. Not seldom there come forward claimants who allege that a deceased person had bequeathed such and such portion of his property to them, and even witnesses are not wanting to support their claims. The rightful heirs, not knowing anything about it, naturally suspect the claim. The result is quarrel and litigation. Every Muslim is, therefore, enjoined to make a proper bequest at the time of his death that his property be divided among his heirs, i.e. parents, children, wives, etc., according to the Law of Islam, stating therein also the portion of any other individual who is not legally entitled to inherit from him but to whom he may wish to bequeath some of his wealth. Such a declaration made with the knowledge of his heirs and relatives is calculated to put a stop to much litigation. Such a provision is all the more essential in cases when the property or wealth is considerable.
The verse also throws out a hint that a Muslim should, before his death, bequeath a part of his property, not exceeding one-third, to such of his relations as have been debarred by Law from inheriting from him, for instance, distant but deserving relations, non-Muslim parents, non-Muslim children and so on. In such a case the remaining two-thirds will go to his lawful heirs. As to the restriction relating to one-third, it may be noted that the Holy Prophet has made it clear that no testator can bequeath more than one-third of his wealth to others than the lawful heirs. At least two-thirds of the property must go to the heirs (Bukhari).
Islam excludes non-Muslim relatives from the category of heirs to avoid complications. For instance, the near relatives of a deceased person might belong to a people who are at war with the Muslims or in open hostility toward them. In that case, to put money into their hands would be to damage the cause of Islam and injure one’s own interests. Non-Muslim relatives have, therefore, been excluded from lawful heirs so that they may not claim their part of the inheritance as of right. The Quran, however, instructs Muslims to leave to them a part of their property by a special will, so that, in case such property is not likely to be used against the interests of Islam, the former may in this way discharge the obligations they owe to the latter as kinsmen. Another reason for excluding non-Muslim relatives from the category of heirs is that generally non-Muslims do not in practice allow their Muslim relatives to succeed them as heirs. There is no sense, therefore, in allowing Muslim wealth to flow to non-Muslims where no such flow takes place the other way.
The verse serves yet another purpose. According to the Law of Islam, as generally accepted, the grandchild of a deceased Muslim is debarred from inheritance in case the former’s father has predeceased the latter. The Quran, therefore, directs that a portion of the property may be left by a special will by a dying Muslim for such of his relatives as are otherwise rightful heirs but cannot inherit owing to some of their near kinsmen having predeceased them.
The verse must not be understood to lend itself to the interpretation that the heirs whose portions have been definitely fixed by the Law, can be given more than their prescribed share. This is expressly forbidden by the Holy Prophet (Tirmidhi, ch. on Wasaya).
b
4:12, 13, 177; 5:107.
115
4:12,13经文注定了对所有应该继承死者产业的那些人的分配份额。这些经文被有些注经家误解为废止本节经文的, 实际上本节经文对遗产继承权制订了一条附加而且十分必要的规定, 这种遗产仅指有利于在法律上不该分得遗嘱的遗产的人, 或是出于慈善目的, 或由于战争状况的遗产。它不指有利于合法继承者的遗产, 关于那种遗产在4:12,13中业已述及。因此本节经文为制定遗赠规章的几节经文所废止的问题是不应发生的, 而且那几节经文也承认任何遗产的合法性。是以每一节经文都在自己的范围内起其一定的作用而且相辅相成。所以这样所规定的遗产, 根据萨德•彬•阿比•瓦卡斯 (سَعْد بِنْ اَبِیْ وَقَاص, Sa‘d bin Abi Waqqas) 的见解, 像穆圣在讲话中所提到的那样, 不应超过所留产业的三分之一 (Bukhari, Kitabul-Jana’iz); 这是立遗嘱者可以行使自由支配的处理权的最高限制, 不过这种遗产继承权只有那留下像خَيْر (Khair, 许多财富) 这词所表示的大笔财产者
才能使用。根据经文5:107, 一个将死的穆斯林可以规定遗产。一般的看法, 这节经文是在4:12, 13之后下降的; 这进一步支持了这个看法, 事实上, 本节没有被4:12, 13所代替。一切经文废止的说法是没有根据的。
2
خَیْر کے معنے مطلق مال کے بھی ہوتے ہیں اور بہت سے مال کے بھی۔ اس جگہ آیت کے سیاق و سباق سے ظاہر ہوتا ہے کہ مالِ کثیر مراد ہے۔
3
یہاں والدین اور اقربین کو وصیت کرنا کہا ہے حالانکہ اولاد قلبی تعلقات کے لحاظ سے نہایت اہم ہے اس سے معلوم ہوتا ہے کہ یہ مال کی تقسیم کی وصیت نہیں ورنہ اولاد کا ذکر ضرور ہوتا۔ بلکہ وصیت سے مراد عام تاکید ہے کہ احکامِ الٰہیہ کے مطابق جائیداد تقسیم کی جائے۔ اور اگر مال کا کوئی حصہ صدقہ کرنا ہو تو اس کا اظہار کردے۔ اس آیت پر بہت بحث ہوئی ہے۔ اکثر مفسرین اسے منسوخ قرار دیتے ہیں کیونکہ اس میں وصیت واجب لکھی ہے اور احکام وراثت کے نزول کے بعد رشتہ داروں کے نام وصیت جائز نہیں۔ اور جنہوں نے جائز قرار دی ہے ان کے نزدیک بھی واجب نہیں‘ مگر یہ غلطی اس وجہ سے لگی ہے کہ وصیت کے معنے
a
4:12, 13, 177; 5:107.
187
Important Words:
خیر (much wealth) means: (1) good as opposed to evil; (2) wealth acquired or collected by fair and praiseworthy means; (3) much wealth or abundance of wealth; (4) a thing that all desire; (5) welfare and good fortune (Mufradat); (6) the existence of a thing in abundance and perfection; (7) horses, etc. (Aqrab).
حقا (obligation) is derived from حق and has been used in the verse in the accusative case, having something understood before it, the complete expression being حق ذالك حقا (Kashshaf). الحق means: (1) equity or justice; (2) right mode of acting; (3) an obligation or a duty; (4) a debt or anything that is owed; (5) a thing suitable to the requirements of justice, truth, duty, etc. (Lane). See also 2:148.
Commentary:
As disputes about inheritance are a fruitful source of quarrels, murders, etc., the Quran here suitably turns from the subject of retaliation to that of inheritance.
The word used here for "wealth" is خیر and not مال which is the ordinary word used in this sense. خیر means, "wealth acquired by fair and praiseworthy means". Thus by substituting the word خیر for مال, the Quran has also emphasized the necessity of being very circumspect in the acquisition of wealth which should be acquired only by fair and lawful means. Incidentally, therefore, it has been hinted that it is not lawful for a Muslim to make a will with regard to property that has been acquired by unlawful means; for such wealth does not really belong to him.
In 4:12, 13 the Quran fixes the shares of all those persons who should succeed to a deceased person’s property, according to the Islamic law of inheritance, and these in the first instance include parents, children, and wife or husband. In the presence of this law, the injunction given in the verse under comment would, at first sight, appear to be uncalled-for and unnecessary. As a matter of fact, those who believe in the abrogation theory, have actually declared this verse to be abrogated by the ones referred to above. But they are clearly mistaken; for the verse under comment makes an additional and necessary provision in regard to inheritance. Not seldom there come forward claimants who allege that a deceased person had bequeathed such and such portion of his property to them, and even witnesses are not wanting to support their claims. The rightful heirs, not knowing anything about it, naturally suspect the claim. The result is quarrel and litigation. Every Muslim is, therefore, enjoined to make a proper bequest at the time of his death that his property be divided among his heirs, i.e. parents, children, wives, etc., according to the Law of Islam, stating therein also the portion of any other individual who is not legally entitled to inherit from him but to whom he may wish to bequeath some of his wealth. Such a declaration made with the knowledge of his heirs and relatives is calculated to put a stop to much litigation. Such a provision is all the more essential in cases when the property or wealth is considerable.
The verse also throws out a hint that a Muslim should, before his death, bequeath a part of his property, not exceeding one-third, to such of his relations as have been debarred by Law from inheriting from him, for instance, distant but deserving relations, non-Muslim parents, non-Muslim children and so on. In such a case the remaining two-thirds will go to his lawful heirs. As to the restriction relating to one-third, it may be noted that the Holy Prophet has made it clear that no testator can bequeath more than one-third of his wealth to others than the lawful heirs. At least two-thirds of the property must go to the heirs (Bukhari).
Islam excludes non-Muslim relatives from the category of heirs to avoid complications. For instance, the near relatives of a deceased person might belong to a people who are at war with the Muslims or in open hostility toward them. In that case, to put money into their hands would be to damage the cause of Islam and injure one’s own interests. Non-Muslim relatives have, therefore, been excluded from lawful heirs so that they may not claim their part of the inheritance as of right. The Quran, however, instructs Muslims to leave to them a part of their property by a special will, so that, in case such property is not likely to be used against the interests of Islam, the former may in this way discharge the obligations they owe to the latter as kinsmen. Another reason for excluding non-Muslim relatives from the category of heirs is that generally non-Muslims do not in practice allow their Muslim relatives to succeed them as heirs. There is no sense, therefore, in allowing Muslim wealth to flow to non-Muslims where no such flow takes place the other way.
The verse serves yet another purpose. According to the Law of Islam, as generally accepted, the grandchild of a deceased Muslim is debarred from inheritance in case the former’s father has predeceased the latter. The Quran, therefore, directs that a portion of the property may be left by a special will by a dying Muslim for such of his relatives as are otherwise rightful heirs but cannot inherit owing to some of their near kinsmen having predeceased them.
The verse must not be understood to lend itself to the interpretation that the heirs whose portions have been definitely fixed by the Law, can be given more than their prescribed share. This is expressly forbidden by the Holy Prophet (Tirmidhi, ch. on Wasaya).
a
4:12, 13, 177; 5:107.
205
Verses 4:12, 13 fix the shares of all those persons who should succeed to a deceased person’s property. These verses have been mistakenly understood by some Commentators to abrogate the verse under comment, which, in fact, lays down an additional and very necessary provision, and refers only to bequests made in favour of individuals not legally entitled to a share in the testator’s property, or for charitable purposes, or for war conditions. It does not refer to bequests made in favour of legal heirs which subject has been dealt with in 4:12, 13. There is no question, therefore, of the abrogation of this verse by those verses which lay down the rules of inheritance and also recognise the validity of any bequests that may have been made. Each operates in its own sphere and draws strength from the other. The bequests thus made, however, should not exceed one third of the property left as is mentioned in a saying of the Holy Prophet related by Sa‘d bin Abi Waqqas (Bukhari, Kitabul-Jana’iz); thi
أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُۥ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ لَهُۥ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَأَصَابَهُ ٱلْكِبَرُ وَلَهُۥ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ فِيهِ نَارٌ فَٱحْتَرَقَتْ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
By means of this similitude the believer is warned that, if he spends his property for show, or follows up his charity with reproaches and injury, all that he has spent will be wasted.
Important Words:
ذریة (offspring) is derived from ذر or ذرأ. The verb ذر means, he sprinkled or scattered. They say ذرالحب فی الارض i.e. he scattered the seed in the soil. ذرالنبات means the vegetation sprouted forth from the ground. Similarly ذرأ means, he increased a thing, etc.; or He (God) created. ذرة of which the plural is ذر means, small ant; motes or dust particles that float about in the air. ذریة means, children, offspring or progeny; human or other race descended from a common ancestor (Aqrab & Taj).
Commentary:
By means of the similitude contained in this verse, a believer is reminded that if he spends his property for show or follows up his charity with taunts and injury, all that he has spent will be wasted, and on the Day of Judgement he will find nothing good in store for him. His case will be as wretched as that of an old man with little children and large property which, as the result of an accident, is suddenly destroyed, leaving him not only without means of sustenance for himself but also without provision for his children. When a man cannot bear to see himself and his little children go unprovided for in this life, which is after all a very short period, how can he bear that his work for the cause of Allah—a provision for his everlasting life in the next world—should be undone by his own action?
273
Important Words:
ذریة (offspring) is derived from ذر or ذرأ. The verb ذر means, he sprinkled or scattered. They say ذرالحب فی الارض i.e. he scattered the seed in the soil. ذرالنبات means the vegetation sprouted forth from the ground. Similarly ذرأ means, he increased a thing, etc.; or He (God) created. ذرة of which the plural is ذر means, small ant; motes or dust particles that float about in the air. ذریة means, children, offspring or progeny; human or other race descended from a common ancestor (Aqrab & Taj).
Commentary:
By means of the similitude contained in this verse, a believer is reminded that if he spends his property for show or follows up his charity with taunts and injury, all that he has spent will be wasted, and on the Day of Judgement he will find nothing good in store for him. His case will be as wretched as that of an old man with little children and large property which, as the result of an accident, is suddenly destroyed, leaving him not only without means of sustenance for himself but also without provision for his children. When a man cannot bear to see himself and his little children go unprovided for in this life, which is after all a very short period, how can he bear that his work for the cause of Allah—a provision for his everlasting life in the next world—should be undone by his own action?
336
By means of this similitude the believer is warned that, if he spends his property for show, or follows up his charity with reproaches and injury, all that he has spent will be wasted.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ شَهَٰدَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ حِينَ ٱلْوَصِيَّةِ ٱثْنَانِ ذَوَا عَدْلٍ مِّنكُمْ أَوْ ءَاخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِى ٱلْأَرْضِ فَأَصَٰبَتْكُم مُّصِيبَةُ ٱلْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنۢ بَعْدِ ٱلصَّلَوٰةِ فَيُقْسِمَانِ بِٱللَّهِ إِنِ ٱرْتَبْتُمْ لَا نَشْتَرِى بِهِۦ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَٰدَةَ ٱللَّهِ إِنَّآ إِذًا لَّمِنَ ٱلْءَاثِمِينَ
2:141, 284.
2:141, 284.
An incident is reported to have occurred in the time of the Holy Prophet which throws some light on this and the following two verses. A Muslim who died far from home entrusted his goods to two Christian brothers—Tamim Dariy and ‘Adi—before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods the heirs found that a silver bowl was missing. The two men were thereupon called to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his belongings. Thereupon the two men were again summoned, and in their presence the heirs of the belongings stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
The Prayer should preferably be the ‘Asr (Late Afternoon) Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring the witnesses with God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make true statement.
2:141, 284.
Commentary:
See collective note on 5:109 below.
a
2:141, 284.
a
2:141, 284.
734
Commentary:
See collective note on 5:109 below.
a
2:141, 284.
800
An incident is reported to have occurred in the time of the Holy Prophet which throws some light on this and the following two verses. A Muslim who died far from home entrusted his goods to two Christian brothers—Tamim Dariy and ‘Adi—before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods the heirs found that a silver bowl was missing. The two men were thereupon called to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his belongings. Thereupon the two men were again summoned, and in their presence the heirs of the belongings stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
801
The Prayer should preferably be the ‘Asr (Late Afternoon) Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring the witnesses with God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make true statement.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
6:19; 13:17.
13:12; 82:11.
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
6:19; 13:17.
13:12; 82:11.
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
428
这节经文提出了只有安拉有权惩罚的另一理由。他是 اَلْقَاهِرْ (Al-Qahir), 也就是说, 他对一切都是大力和有权能的, 因此, 他可用他正确可靠的知识, 在他以为适当的任何时候, 惩罚任何他所创造的事物。凡有大力的, 是从来也不会急於惩罚的。
1
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
a
6:19; 13:17.
b
13:12; 82:11.
807
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
857
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
يَٰصَىٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا ۖ وَأَمَّا ٱلْءَاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ ۚ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
1545
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
وَكَذَٰلِكَ بَعَثْنَٰهُمْ لِيَتَسَآءَلُوا۟ بَيْنَهُمْ ۚ قَالَ قَآئِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا
2:260; 23:113, 114.
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
2:260; 23:113, 114.
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
2:260; 23:113-114.
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
b
2:260; 23:113, 114.
748
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
749
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
750
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
751
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
3
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
a
2:260; 23:113-114.
2060
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
a
2:260; 23:113, 114.
1678
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
1679
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
1680
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
1681
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ تَوَّابٌ رَّحِيمٌ
53:29.
这章经文的要点是穆斯林个人间、团体中建立和平友好、睦邻关系和亲善, 这节经文和上一节经文提到了引起倾轧、纠纷和分歧的社会弊病; 这些社会弊病腐蚀、败坏社会并摧毁社会的核心; 穆斯林有责任防止它们。其中有的是取笑和嘲弄他人, 暗中监视人、呼外号、猜疑、暗中诽谤。在这里特别提到了妇女, 因为她们更容易成为这些弊病的牺牲品。这些弊病的主要根源是骄傲和虚伪的优越感, 这在下一章中明确论及。由于这一章奠定了伊斯兰教坚实有力的兄弟关系的基础, 遂而消除了穆斯林间的不睦与不和。
پھر غیبت کیوں کرتے ہو جو ایسی ہی بری شے ہے۔
53:29
The principal theme of the Surah being the establishment of concord, amity and goodwill among Muslim individuals and groups, this and the preceding verse mention some of those social evils which cause discord, dissensions and differences; and corrode, corrupt and contaminate a society and eat into its vitals; and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nicknames, and suspicion and backbiting, are some of these social evils. Women have been particularly mentioned in this connection in that they are more prone to fall a victim to them. The main cause which lies at the root of these evils are conceit and a false sense of superiority, which the next verse expressly deals with. By removing these basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
10:67; 53:29.
Commentary:
As stated above the principal theme of the Surah is the establishment of concord, amity and goodwill between Muslim individuals and groups and therefore it has mentioned some of those social evils which cause discord, dissensions and differences, and corrode, corrupt and contaminate a society, eating into its vitals, and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nick-names, and suspicion and backbiting are some of these social evils. Women have been particularly mentioned here in that they are more prone to fall a victim to these evils. The main cause, which lies at the root of these evils, is conceit and a false sense of superiority, which the next verse expressly deals with. By removing the basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
a
53:29.
1279
这章经文的要点是穆斯林个人间、团体中建立和平友好、睦邻关系和亲善, 这节经文和上一节经文提到了引起倾轧、纠纷和分歧的社会弊病; 这些社会弊病腐蚀、败坏社会并摧毁社会的核心; 穆斯林有责任防止它们。其中有的是取笑和嘲弄他人, 暗中监视人、呼外号、猜疑、暗中诽谤。在这里特别提到了妇女, 因为她们更容易成为这些弊病的牺牲品。这些弊病的主要根源是骄傲和虚伪的优越感, 这在下一章中明确论及。由于这一章奠定了伊斯兰教坚实有力的兄弟关系的基础, 遂而消除了穆斯林间的不睦与不和。
1
پھر غیبت کیوں کرتے ہو جو ایسی ہی بری شے ہے۔
a
10:67; 53:29.
3850
Commentary:
As stated above the principal theme of the Surah is the establishment of concord, amity and goodwill between Muslim individuals and groups and therefore it has mentioned some of those social evils which cause discord, dissensions and differences, and corrode, corrupt and contaminate a society, eating into its vitals, and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nick-names, and suspicion and backbiting are some of these social evils. Women have been particularly mentioned here in that they are more prone to fall a victim to these evils. The main cause, which lies at the root of these evils, is conceit and a false sense of superiority, which the next verse expressly deals with. By removing the basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
b
53:29
2795
The principal theme of the Surah being the establishment of concord, amity and goodwill among Muslim individuals and groups, this and the preceding verse mention some of those social evils which cause discord, dissensions and differences; and corrode, corrupt and contaminate a society and eat into its vitals; and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nicknames, and suspicion and backbiting, are some of these social evils. Women have been particularly mentioned in this connection in that they are more prone to fall a victim to them. The main cause which lies at the root of these evils are conceit and a false sense of superiority, which the next verse expressly deals with. By removing these basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
وَأَنفِقُوا۟ مِن مَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ ٱلْمَوْتُ فَيَقُولَ رَبِّ لَوْلَآ أَخَّرْتَنِىٓ إِلَىٰٓ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّٰلِحِينَ
2:196; 9:34.
14:45.
Commentary:
The verse exhorts believers to make the best of their opportunities to serve the cause of truth with all the gifts that God had bestowed upon them, before death comes upon them i.e. before they lose the opportunity or the power to serve.
a
2:196; 9:34.
b
14:45.
b
2:196; 9:34.
c
14:45.
4252
Commentary:
The verse exhorts believers to make the best of their opportunities to serve the cause of truth with all the gifts that God had bestowed upon them, before death comes upon them i.e. before they lose the opportunity or the power to serve.
b
2:196; 9:34.
c
14:45.