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فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ
62:7, 8.
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
62:7, 8.
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
62:7, 8.
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
b
62:7, 8.
253
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
a
62:7, 8.
350
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
a
62:7, 8.
426
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَٰتِ ٱلْمُؤْمِنَٰتِ فَمِن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلْمُؤْمِنَٰتِ ۚ وَٱللَّهُ أَعْلَمُ بِإِيمَٰنِكُم ۚ بَعْضُكُم مِّنۢ بَعْضٍ ۚ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَٰتٍ غَيْرَ مُسَٰفِحَٰتٍ وَلَا مُتَّخِذَٰتِ أَخْدَانٍ ۚ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَٰحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَٰتِ مِنَ ٱلْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا۟ خَيْرٌ لَّكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
4:16, 20; 24:20.
本节经文规定了三条重要原则: (a) 女奴应先正式结婚而后才发生夫妻关系。这在 2:222; 4:4; 及24:33各章中也明确说明。因此伊斯兰教根除了它诞生以前阿拉伯社会非常盛行的男女非法同居。(b) 如果女奴犯了通奸, 其处罚为自由妇女犯同样罪恶, 打100鞭子的一半, 这说明用石头砸死并非 (像被误解的那样) 是对通奸的惩罚, 因为用石头砸死是无法减半的。(c) 顺便提一下, 经文似乎指出, 在阿拉伯社会, 结婚的女奴比结婚的自由妇女享有较低的社会地位, 这也许因为女奴曾参加过摧毁伊斯兰教国家的战争。
یہ مطلب نہیں کہ پاکباز ہوں تو مہر دو ورنہ نہ دو۔ بلکہ مطلب یہ ہے کہ ایسی ہی لونڈیوں سے نکاح کرو جن کی پاک دامنی تم پر ثابت ہو۔ اور پھر ان کے مہر آزاد عورتوں کی طرح ادا کرو۔
یعنی لونڈیوں سے شادی کرنا صرف اضطراری حالت میں جائز ہے۔ کیونکہ وہ غیر مذہب اور غیر قوم سے تعلق رکھتی ہیں۔ بہتر یہی ہے کہ اپنی ہم مذہب اور ہم قوم آزاد عورت سے شادی کرو۔
4:16, 20; 24:20.
In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman.
This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women.
The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State.
4:16, 20; 24:20.
Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.
a
4:16, 20; 24:20.
324
本节经文规定了三条重要原则: (a) 女奴应先正式结婚而后才发生夫妻关系。这在 2:222; 4:4; 及24:33各章中也明确说明。因此伊斯兰教根除了它诞生以前阿拉伯社会非常盛行的男女非法同居。(b) 如果女奴犯了通奸, 其处罚为自由妇女犯同样罪恶, 打100鞭子的一半, 这说明用石头砸死并非 (像被误解的那样) 是对通奸的惩罚, 因为用石头砸死是无法减半的。(c) 顺便提一下, 经文似乎指出, 在阿拉伯社会, 结婚的女奴比结婚的自由妇女享有较低的社会地位, 这也许因为女奴曾参加过摧毁伊斯兰教国家的战争。
3
یہ مطلب نہیں کہ پاکباز ہوں تو مہر دو ورنہ نہ دو۔ بلکہ مطلب یہ ہے کہ ایسی ہی لونڈیوں سے نکاح کرو جن کی پاک دامنی تم پر ثابت ہو۔ اور پھر ان کے مہر آزاد عورتوں کی طرح ادا کرو۔
4
یعنی لونڈیوں سے شادی کرنا صرف اضطراری حالت میں جائز ہے۔ کیونکہ وہ غیر مذہب اور غیر قوم سے تعلق رکھتی ہیں۔ بہتر یہی ہے کہ اپنی ہم مذہب اور ہم قوم آزاد عورت سے شادی کرو۔
a
4:16, 20; 24:20.
505
Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.
a
4:16, 20; 24:20.
591
In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman.
591A
This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women.
592
The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State.
قَالَ ٱدْخُلُوا۟ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ فِى ٱلنَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًا ضِعْفًا مِّنَ ٱلنَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ
38:62.
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
38:62.
The leaders and their followers.
Pain and torment appear heavy while they last. God’s torment will be unbearable.
38:62.
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
b
38:62.
2
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
b
38:62.
939
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
a
38:62.
972
The leaders and their followers.
973
Pain and torment appear heavy while they last. God’s torment will be unbearable.
وَٱلْخَٰمِسَةُ أَنَّ لَعْنَتَ ٱللَّهِ عَلَيْهِ إِن كَانَ مِنَ ٱلْكَٰذِبِينَ
Commentary:
Before the accuser invokes the curse of God upon himself, the serious consequences of a false oath should be fully explained to him.
2597
Commentary:
Before the accuser invokes the curse of God upon himself, the serious consequences of a false oath should be fully explained to him.
وَإِنَّ عَلَيْكَ لَعْنَتِىٓ إِلَىٰ يَوْمِ ٱلدِّينِ
15:36.
15:36.
15:36.
d
15:36.
d
15:36.
c
15:36.
وَٱعْلَمُوٓا۟ أَنَّ فِيكُمْ رَسُولَ ٱللَّهِ ۚ لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ ٱلْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيْكُمُ ٱلْإِيمَٰنَ وَزَيَّنَهُۥ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ ٱلْكُفْرَ وَٱلْفُسُوقَ وَٱلْعِصْيَانَ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلرَّٰشِدُونَ
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
6:109.
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
1276
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
a
6:109.
3846
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
2792
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.