لِّلَّذِیۡنَ
Appears 28 times in Quran
Occurrences in Quran
Found 28 verses containing "لِّلَّذِیۡنَ".
فَوَیۡلٌ لِّلَّذِیۡنَ یَکۡتُبُوۡنَ الۡکِتٰبَ بِاَیۡدِیۡہِمۡ ثُمَّ یَقُوۡلُوۡنَ ہٰذَا مِنۡ عِنۡدِ اللّٰہِ لِیَشۡتَرُوۡا بِہٖ ثَمَنًا قَلِیۡلًا ۖ فَوَیۡلٌ لَّہُمۡ مِّمَّا کَتَبَتۡ اَیۡدِیۡہِمۡ وَوَیۡلٌ لَّہُمۡ مِّمَّا یَکۡسِبُوۡنَ
2:175; 3:200.
2:175; 3:200.
There were Jews who composed books or parts thereof and then gave them out as the Word of God. This malpractice was common among the Jews. In addition, therefore, to the canonical Books of the Bible, there are a number of books which are supposed by the Jews to have been revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed.
2:175; 3:200; 13:27.
Important Words:
ویل (woe) means: (1) the coming or befalling of some calamity, misfortune or sorrow; (2) punishment; (3) perdition. The expression ویل له or ویله or ویل لك or ویلك etc. is used as a warning for some coming sorrow or misfortune (Aqrab & Lane).
Commentary:
There were Jews who composed books or parts thereof and then gave them out as the word of God. This malpractice was common among the Jews and other peoples. Therefore, in addition to the canonical Books of the Bible, there are a number of books which are supposed to be revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. Another mal-practice of the Jews was that they distorted the meaning of the Divine Word. They themselves wrote a whole book or part thereof and declared it to be based on Biblical evidence; while, as a matter of fact, it was opposed to this evidence. Those responsible for this were responsible not only for their own misdeeds, namely, fabricating and distorting the Word of God, but also for the misdeeds of their followers who were led by their example to commit one or all of the following acts (1) tampering with the Word of God (2:76); (2) preferring worldliness to religion (2:77); and (3) following their own vain desires and false notions (2:79). Hence, while speaking of them, the Quran uses the word ویل (woe) in order to warn them and remind them of the seriousness of their offence.
Some Christian writers have argued that the verse under comment proves that the Jewish and Christian scriptures were intact at the time of the Holy Prophet. This inference is absolutely unjustified. For tampering with the text does not necessarily mean tampering with a genuine text. One who tampers with a version of a false book which he believes to be true is as liable to blame as the one who tampers with a genuine scripture. Hence, the warning to the People of the Book against tampering with the Bible cannot be cited as proof of the existence of the true Bible at the time of the Holy Prophet.
The words, paltry price, do not mean that the taking of a good price would be lawful. The words have been used to point out that whatever price they may take would be paltry in view of the great loss they would be suffering thereby. Elsewhere, the Quran says: the benefit of this world is little (4:78).
In the last clause the Quran repeats the words, Woe to them, twice, saying: Woe, then, to them for what their hands have written and woe to them for what they earn. This is to point out that by so doing the Israelites are committing two offences: (1) writing down a thing falsely and (2) doing it with the intention of earning some worldly benefit. As the offence is double, the punishment also will be double.
d
2:175; 3:200.
a
2:175; 3:200; 13:27.
86
Important Words:
ویل (woe) means: (1) the coming or befalling of some calamity, misfortune or sorrow; (2) punishment; (3) perdition. The expression ویل له or ویله or ویل لك or ویلك etc. is used as a warning for some coming sorrow or misfortune (Aqrab & Lane).
Commentary:
There were Jews who composed books or parts thereof and then gave them out as the word of God. This malpractice was common among the Jews and other peoples. Therefore, in addition to the canonical Books of the Bible, there are a number of books which are supposed to be revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. Another mal-practice of the Jews was that they distorted the meaning of the Divine Word. They themselves wrote a whole book or part thereof and declared it to be based on Biblical evidence; while, as a matter of fact, it was opposed to this evidence. Those responsible for this were responsible not only for their own misdeeds, namely, fabricating and distorting the Word of God, but also for the misdeeds of their followers who were led by their example to commit one or all of the following acts (1) tampering with the Word of God (2:76); (2) preferring worldliness to religion (2:77); and (3) following their own vain desires and false notions (2:79). Hence, while speaking of them, the Quran uses the word ویل (woe) in order to warn them and remind them of the seriousness of their offence.
Some Christian writers have argued that the verse under comment proves that the Jewish and Christian scriptures were intact at the time of the Holy Prophet. This inference is absolutely unjustified. For tampering with the text does not necessarily mean tampering with a genuine text. One who tampers with a version of a false book which he believes to be true is as liable to blame as the one who tampers with a genuine scripture. Hence, the warning to the People of the Book against tampering with the Bible cannot be cited as proof of the existence of the true Bible at the time of the Holy Prophet.
The words, paltry price, do not mean that the taking of a good price would be lawful. The words have been used to point out that whatever price they may take would be paltry in view of the great loss they would be suffering thereby. Elsewhere, the Quran says: the benefit of this world is little (4:78).
In the last clause the Quran repeats the words, Woe to them, twice, saying: Woe, then, to them for what their hands have written and woe to them for what they earn. This is to point out that by so doing the Israelites are committing two offences: (1) writing down a thing falsely and (2) doing it with the intention of earning some worldly benefit. As the offence is double, the punishment also will be double.
a
2:175; 3:200.
114
There were Jews who composed books or parts thereof and then gave them out as the Word of God. This malpractice was common among the Jews. In addition, therefore, to the canonical Books of the Bible, there are a number of books which are supposed by the Jews to have been revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed.
قُل لِّلَّذِیۡنَ کَفَرُوۡا سَتُغۡلَبُوۡنَ وَتُحۡشَرُوۡنَ اِلٰی جَہَنَّمَ ۚ وَبِئۡسَ الۡمِہَادُ
8:37; 54:46.
8:37; 54:46.
8:37; 54:46.
Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode.
b
8:37; 54:46.
b
8:37; 54:46.
304
Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode.
d
8:37; 54:46.
لِّلَّذِیۡنَ یُؤۡلُوۡنَ مِنۡ نِّسَآئِہِمۡ تَرَبُّصُ اَرۡبَعَۃِ اَشۡہُرٍ ۖ فَاِنۡ فَآءُوۡ فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
在述及立誓的那两节开头和插入的经文之后, «古兰经» 现在又回到夫妻关系的原题上来。这节经文谈到那些立誓要与自己妻子离异的人, 但实际上还没有同她们离婚 。有趣的是, 在谈到离婚的这一论题时可以看到, «古兰经» 先谈月经 (2:223), 这是一种暂时的和不完全的然而不是真正的分离, 然后 (像在这节经文中) 它谈及真正的然而是尚未完全肯定的分离。然后, 在随后的几节经文中谈及真正的然而是可撤回的离婚。最后, (2:231) 它谈及不可撤回的离婚。伊斯兰教认识并且坚持认为离婚必然是一种不好的事情, 在离婚的道路上确实巧妙地安排了尽可能多的一系列障碍。伊斯兰教给予一个立誓不再接近他妻子的人至多四个月的时间。在这段时间里, 他必须或者同妻子和解, 恢复夫妻关系, 或者双方实行离异。伊斯兰教绝不容许不离婚而无限期分离, 使那个女人好像是 “悬挂在那里。” اِيْلَاء (Ila’) 意指离异的誓言。根据这种誓言, 一个女人在那 “愚昧的时代” 处于一种悬挂的状态。她既不能嫁别人, 又不能和她的丈夫有夫妻关系。
اِیْـلَا ءً: اٰلٰی یُؤْلِیْ اِیْلَا ءً: قسم کھانا۔ یہ اَ لَا سے نکلا ہے جس کے معنے کسی کام میں کمی یا تاخیر کرنے کے ہیں اور اِیْـلَا ء قرآن کریم کے محاورہ میں اس قسم کو کہتے ہیں جو اس بات پر کھائی جائے کہ مرد اپنی بیوی سے کوئی تعلق نہ رکھے گا (مفردات) چونکہ اس قسم میں عورت کے حق کا اتلاف ہے اس لئے اسے اِیْـلَا ء کہا گیا۔
(۴) فَاءَ یَفِیْءُ فَـیْـئًا: لوٹ آیا۔ فَاءَ الْاَمْرَ رَجَعَ اِلَیْہِ: اس بات کی طرف لوٹ آیا (اقرب) فَاءَ کا لفظ نیک امور کی طرف لوٹنے کے متعلق استعمال ہوتا ہے (مفردات) اصل میں اس کے معنے تعاون اور امداد باہمی کے لئے ایک دوسرے کے ساتھ مل کر کام کرنے کے ہوتے ہیں اور سایہ کو بھی فَیْئٌ کہتے ہیں کیونکہ وہ سورج کے ساتھ اِدھر سے اُدھر ہوتا رہتا ہے۔ ان دونوں معنوں کو مدِّنظر رکھتے ہوئے فَاءَ بالعموم اچھے معنوں میں استعمال ہونے لگا ہے۔
عرب میں یہ رواج تھا کہ بعض لوگ اپنی بیویوں کو طلاق تو نہ دیتے مگر قسم کھا لیتے تھے کہ ہم ان سے تعلق نہیں رکھیں گے۔ اس
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Qur’an now reverts to the original subject of conjugal relations. The verse speaks of those men who vow abstinence from their wives without actually divorcing them. It is, interesting to note that while approaching the subject of divorce, the Qur’an first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse), it speaks of real though indefinite separation. And then, in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce, which Islam recognizes and retains as a sort of necessary evil. Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relation
Important Words:
یؤلون (vow) is derived from the root لاآ meaning, he fell short; or he fell short of doing what he ought to have done; or he was remiss. آلی means, he swore. آلیت علی الشیء means, I swore to do the thing. آلیت لا افعل کذا means, I swore that I would not do such a thing. آلی من زوجه شھرا means, he swore he would not go near his wife (i.e. not go in unto her) for a month. ائتلی also gives the same meaning as آلی i.e. he swore, as in 24:23. ایلاء means, an oath or the act of swearing; and technically it means, a vow taken by a husband not to go near his wife (Aqrab & Lane).
تربص (waiting) is derived from ربص. They say ربص به i.e. he waited for a good or an evil to befall him. تربص means, he waited or he awaited, or he tarried waiting. تربص عن الامر means, he remained waiting and did not do the thing, i.e. he abstained from doing it (Aqrab).
Commentary:
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Quran now reverts to the original subject of conjugal relations. The verse under comment speaks of those men who vow abstinence from their wives without actually divorcing them. It is, in this connection, interesting to note that while approaching the subject of divorce, dealt with in the succeeding verses, the Quran first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse) it speaks of real though indefinite separation. And then, as in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce which Islam recognizes and retains as a sort of necessary evil.
As clearly stated in the verse under comment, Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relations, or separation will be effected between the two. Islam would in no case permit indefinite separation without divorce, leaving the woman "suspended" as it were.
The words if they go back from the vow, surely Allah is Most Forgiving, Merciful indicate that swearing abstinence from one’s wife is reprehensible in the sight of God Who loves to see reconciliation between husband and wife. The verse thus abolishes the custom of ایلاءwhich was prevalent among the Arabs before the advent of Islam and by which it was sought to deprive women of their conjugal rights for long and indefinite periods.
165
在述及立誓的那两节开头和插入的经文之后, «古兰经» 现在又回到夫妻关系的原题上来。这节经文谈到那些立誓要与自己妻子离异的人, 但实际上还没有同她们离婚 。有趣的是, 在谈到离婚的这一论题时可以看到, «古兰经» 先谈月经 (2:223), 这是一种暂时的和不完全的然而不是真正的分离, 然后 (像在这节经文中) 它谈及真正的然而是尚未完全肯定的分离。然后, 在随后的几节经文中谈及真正的然而是可撤回的离婚。最后, (2:231) 它谈及不可撤回的离婚。伊斯兰教认识并且坚持认为离婚必然是一种不好的事情, 在离婚的道路上确实巧妙地安排了尽可能多的一系列障碍。伊斯兰教给予一个立誓不再接近他妻子的人至多四个月的时间。在这段时间里, 他必须或者同妻子和解, 恢复夫妻关系, 或者双方实行离异。伊斯兰教绝不容许不离婚而无限期分离, 使那个女人好像是 “悬挂在那里。” اِيْلَاء (Ila’) 意指离异的誓言。根据这种誓言, 一个女人在那 “愚昧的时代” 处于一种悬挂的状态。她既不能嫁别人, 又不能和她的丈夫有夫妻关系。
3
اِیْـلَا ءً: اٰلٰی یُؤْلِیْ اِیْلَا ءً: قسم کھانا۔ یہ اَ لَا سے نکلا ہے جس کے معنے کسی کام میں کمی یا تاخیر کرنے کے ہیں اور اِیْـلَا ء قرآن کریم کے محاورہ میں اس قسم کو کہتے ہیں جو اس بات پر کھائی جائے کہ مرد اپنی بیوی سے کوئی تعلق نہ رکھے گا (مفردات) چونکہ اس قسم میں عورت کے حق کا اتلاف ہے اس لئے اسے اِیْـلَا ء کہا گیا۔
4
(۴) فَاءَ یَفِیْءُ فَـیْـئًا: لوٹ آیا۔ فَاءَ الْاَمْرَ رَجَعَ اِلَیْہِ: اس بات کی طرف لوٹ آیا (اقرب) فَاءَ کا لفظ نیک امور کی طرف لوٹنے کے متعلق استعمال ہوتا ہے (مفردات) اصل میں اس کے معنے تعاون اور امداد باہمی کے لئے ایک دوسرے کے ساتھ مل کر کام کرنے کے ہوتے ہیں اور سایہ کو بھی فَیْئٌ کہتے ہیں کیونکہ وہ سورج کے ساتھ اِدھر سے اُدھر ہوتا رہتا ہے۔ ان دونوں معنوں کو مدِّنظر رکھتے ہوئے فَاءَ بالعموم اچھے معنوں میں استعمال ہونے لگا ہے۔
عرب میں یہ رواج تھا کہ بعض لوگ اپنی بیویوں کو طلاق تو نہ دیتے مگر قسم کھا لیتے تھے کہ ہم ان سے تعلق نہیں رکھیں گے۔ اس
233
Important Words:
یؤلون (vow) is derived from the root لاآ meaning, he fell short; or he fell short of doing what he ought to have done; or he was remiss. آلی means, he swore. آلیت علی الشیء means, I swore to do the thing. آلیت لا افعل کذا means, I swore that I would not do such a thing. آلی من زوجه شھرا means, he swore he would not go near his wife (i.e. not go in unto her) for a month. ائتلی also gives the same meaning as آلی i.e. he swore, as in 24:23. ایلاء means, an oath or the act of swearing; and technically it means, a vow taken by a husband not to go near his wife (Aqrab & Lane).
تربص (waiting) is derived from ربص. They say ربص به i.e. he waited for a good or an evil to befall him. تربص means, he waited or he awaited, or he tarried waiting. تربص عن الامر means, he remained waiting and did not do the thing, i.e. he abstained from doing it (Aqrab).
Commentary:
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Quran now reverts to the original subject of conjugal relations. The verse under comment speaks of those men who vow abstinence from their wives without actually divorcing them. It is, in this connection, interesting to note that while approaching the subject of divorce, dealt with in the succeeding verses, the Quran first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse) it speaks of real though indefinite separation. And then, as in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce which Islam recognizes and retains as a sort of necessary evil.
As clearly stated in the verse under comment, Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relations, or separation will be effected between the two. Islam would in no case permit indefinite separation without divorce, leaving the woman "suspended" as it were.
The words if they go back from the vow, surely Allah is Most Forgiving, Merciful indicate that swearing abstinence from one’s wife is reprehensible in the sight of God Who loves to see reconciliation between husband and wife. The verse thus abolishes the custom of ایلاءwhich was prevalent among the Arabs before the advent of Islam and by which it was sought to deprive women of their conjugal rights for long and indefinite periods.
275
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Qur’an now reverts to the original subject of conjugal relations. The verse speaks of those men who vow abstinence from their wives without actually divorcing them. It is, interesting to note that while approaching the subject of divorce, the Qur’an first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse), it speaks of real though indefinite separation. And then, in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce, which Islam recognizes and retains as a sort of necessary evil. Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relation
فَاِنۡ حَآجُّوۡکَ فَقُلۡ اَسۡلَمۡتُ وَجۡہِیَ لِلّٰہِ وَمَنِ اتَّبَعَنِ ۗ وَقُل لِّلَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ وَالۡاُمِّیّٖنَ ءَاَسۡلَمۡتُمۡ ۚ فَاِنۡ اَسۡلَمُوۡا فَقَدِ اہۡتَدَوۡا ۖ وَّاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡکَ الۡبَلٰغُ ۗ وَاللّٰہُ بَصِیۡرٌۢ بِالۡعِبَادِ
4:126.
5:93, 100; 13:41; 16:83.
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
See {113A} and {1058}.
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
4:126.
5:93, 100; 13:41; 16:83.
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
a
4:126.
b
5:93, 100; 13:41; 16:83.
312
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
384
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
385
See {113A} and {1058}.
386
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
۞ لَتَجِدَنَّ اَشَدَّ النَّاسِ عَدٰوَۃً لِّلَّذِیۡنَ اٰمَنُوا الۡیَہُوۡدَ وَالَّذِیۡنَ اَشۡرَکُوۡا ۖ وَلَتَجِدَنَّ اَقۡرَبَہُمۡ مَّوَدَّۃً لِّلَّذِیۡنَ اٰمَنُوا الَّذِیۡنَ قَالُوۡۤا اِنَّا نَصٰرٰی ۚ ذٰلِکَ بِاَنَّ مِنۡہُمۡ قِسِّیۡسِیۡنَ وَرُہۡبَانًا وَّاَنَّہُمۡ لَا یَسۡتَکۡبِرُوۡنَ
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
391
قِسِّيْس (Qissis) 的意思是有知识或科学知识的基督徒的首脑人物; 一个明智而有学识的人 (Lane)。
392
رُهْبَانْ (Ruhban) 是 رَاهِبْ (Rahib) 的复数, 意思是: 苦行者、基督教修道士; 宗教隐士; 在修道院或其密室中把自己贡献给宗教工作或修业的人。(Lane)
713
Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam.
785
Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
786
Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane).
787
This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam.
وَمَا الۡحَیٰوۃُ الدُّنۡیَاۤ اِلَّا لَعِبٌ وَّلَہۡوٌ ۖ وَّلَلدَّارُ الۡاٰخِرَۃُ خَیۡرٌ لِّلَّذِیۡنَ یَتَّقُوۡنَ ۗ اَفَلَا تَعۡقِلُوۡنَ
29:65; 47:37; 57:21.
7:170; 12:110.
Important Words:
لعب (sport). The verb form لعب means he played, sported or jested; or he did an act with the object of amusement or recreation or by way of jesting. It is often the opposite of جد which means, he was serious or in earnest. So لعب means, play, sport or jest; amusement or recreation (Aqrab & Lane).
لـھو (pastime) is derived from لـھا. They say لـھا عنه i.e. he became diverted from it so as to forget it. لـھت الـمراة الی حدیث الرجلmeans, the woman became cheered with, and was diverted by, the discourse of the man.
So لـھو means, diversion, pastime or sport; what occupies a man so as to divert him from that which would render him sad or serious; relief of the mind by such means as wisdom does not require (Lane & Lisan).
Commentary:
The words, And worldly life is nothing but a sport and a pastime, do not mean that life on this earth is only a sport. What is meant is that worldly life, i.e. life engrossed in the things of this world and passed in neglect of the Hereafter is nothing but a sport. Elsewhere (21:17, 18), the Quran says that God has not created this world as لعب (sport) or لـھو (pastime). Both announcements are equally correct. The words, And worldly life is nothing but a sport and a pastime, may also mean that the environments of this world are such that, unless one is particularly watchful, one is liable to become negligent about the next world, just as sports and pastimes often make man negligent of his duties on earth.
e
29:65; 47:37; 57:21.
f
7:170; 12:110.
c
29:65; 47:37; 57:21.
d
7:170; 12:110.
780
Important Words:
لعب (sport). The verb form لعب means he played, sported or jested; or he did an act with the object of amusement or recreation or by way of jesting. It is often the opposite of جد which means, he was serious or in earnest. So لعب means, play, sport or jest; amusement or recreation (Aqrab & Lane).
لـھو (pastime) is derived from لـھا. They say لـھا عنه i.e. he became diverted from it so as to forget it. لـھت الـمراة الی حدیث الرجلmeans, the woman became cheered with, and was diverted by, the discourse of the man.
So لـھو means, diversion, pastime or sport; what occupies a man so as to divert him from that which would render him sad or serious; relief of the mind by such means as wisdom does not require (Lane & Lisan).
Commentary:
The words, And worldly life is nothing but a sport and a pastime, do not mean that life on this earth is only a sport. What is meant is that worldly life, i.e. life engrossed in the things of this world and passed in neglect of the Hereafter is nothing but a sport. Elsewhere (21:17, 18), the Quran says that God has not created this world as لعب (sport) or لـھو (pastime). Both announcements are equally correct. The words, And worldly life is nothing but a sport and a pastime, may also mean that the environments of this world are such that, unless one is particularly watchful, one is liable to become negligent about the next world, just as sports and pastimes often make man negligent of his duties on earth.
c
29:65; 47:37; 57:21.
d
7:170; 12:110.
قُل لِّلَّذِیۡنَ کَفَرُوۡۤا اِنۡ یَّنۡتَہُوۡا یُغۡفَرۡ لَہُمۡ مَّا قَدۡ سَلَفَ وَاِنۡ یَّعُوۡدُوۡا فَقَدۡ مَضَتۡ سُنَّتُ الۡاَوَّلِیۡنَ
Commentary:
After the Battle of Badr, in which the opponents of Islam suffered a crushing defeat, they are once more invited to desist from fighting, and it is promised to them that if they cease hostilities against Islam, their past offences will be forgiven them. But they are at the same time warned that if they return to war, they will meet the same fate which the former opponents of truth met. See also 8:20 above.
1127
Commentary:
After the Battle of Badr, in which the opponents of Islam suffered a crushing defeat, they are once more invited to desist from fighting, and it is promised to them that if they cease hostilities against Islam, their past offences will be forgiven them. But they are at the same time warned that if they return to war, they will meet the same fate which the former opponents of truth met. See also 8:20 above.
وَمِنۡہُمُ الَّذِیۡنَ یُؤۡذُوۡنَ النَّبِیَّ وَیَقُوۡلُوۡنَ ہُوَ اُذُنٌ ۚ قُلۡ اُذُنُ خَیۡرٍ لَّکُمۡ یُؤۡمِنُ بِاللّٰہِ وَیُؤۡمِنُ لِلۡمُؤۡمِنِیۡنَ وَرَحۡمَۃٌ لِّلَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ ۚ وَالَّذِیۡنَ یُؤۡذُوۡنَ رَسُوۡلَ اللّٰہِ لَہُمۡ عَذَابٌ اَلِیۡمٌ
یعنی لوگوں کی شکایتیں سنتا رہتا ہے۔
یعنی سنتا تو ضرور ہے مگر تمہارے فائدہ کے لئے سنتا ہے تاکہ تمہاری اصلاح کرے۔ اور ایسا سننے والا قوم کا محسن ہوتا ہے۔ خبریں سننا اس کے لئے منع ہے جو بغض اور کینہ سے کام لے۔
یعنی منافق لوگ۔
9:128; 21:108.
Udhun (lit. meaning an ear) signifies, one who listens to and believes in everything that is said to him. Of the many contemptuous and disparaging remarks that the Holy Prophet’s traducers made about him one was that he listened to and readily believed as true all reports that were conveyed to him so that he had become, as it were, the very organ of hearing.
9:128; 21:108.
Commentary:
The hypocrites, by using the words, ھو اذن i.e. he gives ear to all, (lit. "he is all ear") with regard to the Holy Prophet, meant to say that he was always listening to the reports of his reporters and thus, by reason of the excess of this practice, he had become, as it were, the very organ of hearing. The verse replies to this taunt of the hypocrites by saying that the Prophet did indeed receive reports but this practice was essential for good administration; for if he who is in power does not keep himself well-informed, he cannot rule with justice.
Moreover, by using the words, is good for you, the verse hints that though the Prophet did listen to reports about the machinations of the hypocrites, he never punished them merely on the basis of these reports without first ascertaining whether they were true or false, and even when they proved to be true, he very often pardoned them. So, it was not right for them to taunt him for keeping himself informed of what went on around him.
a
9:128; 21:108.
572
اُذُنْ (Udhun) (意思是耳朵) 意指一个听信他所听到的一切事情的人。在诽谤穆圣人所说的许多轻视污蔑他的话中间, 有一句是他听了一切传给他的报告就马上信以为真, 因此, 可以说是, 他已经成为一只听觉器官了。
1
یعنی لوگوں کی شکایتیں سنتا رہتا ہے۔
2
یعنی سنتا تو ضرور ہے مگر تمہارے فائدہ کے لئے سنتا ہے تاکہ تمہاری اصلاح کرے۔ اور ایسا سننے والا قوم کا محسن ہوتا ہے۔ خبریں سننا اس کے لئے منع ہے جو بغض اور کینہ سے کام لے۔
3
یعنی منافق لوگ۔
a
9:128; 21:108.
1216
Commentary:
The hypocrites, by using the words, ھو اذن i.e. he gives ear to all, (lit. "he is all ear") with regard to the Holy Prophet, meant to say that he was always listening to the reports of his reporters and thus, by reason of the excess of this practice, he had become, as it were, the very organ of hearing. The verse replies to this taunt of the hypocrites by saying that the Prophet did indeed receive reports but this practice was essential for good administration; for if he who is in power does not keep himself well-informed, he cannot rule with justice.
Moreover, by using the words, is good for you, the verse hints that though the Prophet did listen to reports about the machinations of the hypocrites, he never punished them merely on the basis of these reports without first ascertaining whether they were true or false, and even when they proved to be true, he very often pardoned them. So, it was not right for them to taunt him for keeping himself informed of what went on around him.
a
9:128; 21:108.
1194
Udhun (lit. meaning an ear) signifies, one who listens to and believes in everything that is said to him. Of the many contemptuous and disparaging remarks that the Holy Prophet’s traducers made about him one was that he listened to and readily believed as true all reports that were conveyed to him so that he had become, as it were, the very organ of hearing.
وَلَمَّا سَکَتَ عَنۡ مُّوۡسَی الۡغَضَبُ اَخَذَ الۡاَلۡوَاحَ ۖ وَفِیۡ نُسۡخَتِہَا ہُدًی وَّرَحۡمَۃٌ لِّلَّذِیۡنَ ہُمۡ لِرَبِّہِمۡ یَرۡہَبُوۡنَ
5:45; 6:92.
5:45; 6:92.
5:45; 6:92.
Important Words:
سکت (was appeased) means, he was or became silent, mute or, speechless; he was or became still and quiet; he died. سکت غضبه means, his anger became appeased, allayed or stilled. سکت عنه الغضب means, his anger became stilled or appeased so that it departed from him (Lane).
نسختھا (its writing). نسخة is derived from نسخ which means: (1) he or it annulled or superseded or cancelled or abrogated or changed or altered (something); (2) he copied or transferred a writing, letter for letter. So نسخة means, copy or transcript, so called because it supplies the place of the original; also a copy or an original from which a transcript is made (Lane). Thus the word نسخة does not exactly mean a "writing", though, for the sake of convenience, it has been translated as such.
a
5:45; 6:92.
b
5:45; 6:92.
1044
Important Words:
سکت (was appeased) means, he was or became silent, mute or, speechless; he was or became still and quiet; he died. سکت غضبه means, his anger became appeased, allayed or stilled. سکت عنه الغضب means, his anger became stilled or appeased so that it departed from him (Lane).
نسختھا (its writing). نسخة is derived from نسخ which means: (1) he or it annulled or superseded or cancelled or abrogated or changed or altered (something); (2) he copied or transferred a writing, letter for letter. So نسخة means, copy or transcript, so called because it supplies the place of the original; also a copy or an original from which a transcript is made (Lane). Thus the word نسخة does not exactly mean a "writing", though, for the sake of convenience, it has been translated as such.
c
5:45; 6:92.
فَخَلَفَ مِنۡۢ بَعۡدِہِمۡ خَلۡفٌ وَّرِثُوا الۡکِتٰبَ یَاۡخُذُوۡنَ عَرَضَ ہٰذَا الۡاَدۡنٰی وَیَقُوۡلُوۡنَ سَیُغۡفَرُ لَنَا وَاِنۡ یَّاۡتِہِمۡ عَرَضٌ مِّثۡلُہٗ یَاۡخُذُوۡہُ ۚ اَلَمۡ یُؤۡخَذۡ عَلَیۡہِمۡ مِّیۡثٰقُ الۡکِتٰبِ اَنۡ لَّا یَقُوۡلُوۡا عَلَی اللّٰہِ اِلَّا الۡحَقَّ وَدَرَسُوۡا مَا فِیۡہِ ۗ وَالدَّارُ الۡاٰخِرَۃُ خَیۡرٌ لِّلَّذِیۡنَ یَتَّقُوۡنَ ۗ اَفَلَا تَعۡقِلُوۡنَ
19:60.
6:33; 12:110.
‘Arad means, a thing that is not permanent; the paltry goods of the present world; worldly goods or commodities; an object of desire; (Lane).
Darasa means, (1) he read or studied a book; (2) he effaced, erased or obliterated something (Lane).
19:60.
6:33; 12:110.
Important Words:
خلف (an evil generation) is a substantive from خلف (khalafa) meaning, he came after, succeeded or remained after another. خلف means, the location or quarter that is behind; the time past; the side corresponding to the front; one who remains after another, or persons remaining after others; a remnant of people; a generation after a generation; a bad son; an evil generation; one or more persons in whom there is no good; a thing in which there is no good (Lane & Aqrab). See also 2:31; 7:70.
عرض (paltry goods) is derived from عرض. They say عرض له الشیء i.e. he presented, showed or offered the thing to him. عرضmeans, a thing that befalls or happens to a man, such as disease, misfortune and the like; a thing that is not permanent; the paltry goods of the present world; worldly goods or commodities; booty or spoil; an object of desire; an eager desire or covetousness (Lane & Aqrab).
درسوا (they have studied) is from درس i.e. (1) he read or studied a book; (2) it became effaced, erased or obliterated; (3) he effaced, erased or obliterated something (Lane). See also 6:106.
Commentary:
The Book spoken of in this verse is the Bible and the expression, who inherited the Book, means who received the Book as a sacred trust from God through the Prophets, or through those gone before them.
The words درسوا ما فیه (they have studied what is therein) may also be rendered as "they have obliterated or effaced what is therein", meaning that they were taught the Divine Book, but they forgot it and rendered it as something effaced and obliterated.
a
6:33; 12:110.
e
19:60.
b
19:60.
c
6:33; 12:110.
1059
Important Words:
خلف (an evil generation) is a substantive from خلف (khalafa) meaning, he came after, succeeded or remained after another. خلف means, the location or quarter that is behind; the time past; the side corresponding to the front; one who remains after another, or persons remaining after others; a remnant of people; a generation after a generation; a bad son; an evil generation; one or more persons in whom there is no good; a thing in which there is no good (Lane & Aqrab). See also 2:31; 7:70.
عرض (paltry goods) is derived from عرض. They say عرض له الشیء i.e. he presented, showed or offered the thing to him. عرضmeans, a thing that befalls or happens to a man, such as disease, misfortune and the like; a thing that is not permanent; the paltry goods of the present world; worldly goods or commodities; booty or spoil; an object of desire; an eager desire or covetousness (Lane & Aqrab).
درسوا (they have studied) is from درس i.e. (1) he read or studied a book; (2) it became effaced, erased or obliterated; (3) he effaced, erased or obliterated something (Lane). See also 6:106.
Commentary:
The Book spoken of in this verse is the Bible and the expression, who inherited the Book, means who received the Book as a sacred trust from God through the Prophets, or through those gone before them.
The words درسوا ما فیه (they have studied what is therein) may also be rendered as "they have obliterated or effaced what is therein", meaning that they were taught the Divine Book, but they forgot it and rendered it as something effaced and obliterated.
b
19:60.
c
6:33; 12:110.
1067
‘Arad means, a thing that is not permanent; the paltry goods of the present world; worldly goods or commodities; an object of desire; (Lane).
1068
Darasa means, (1) he read or studied a book; (2) he effaced, erased or obliterated something (Lane).
۞ لِّلَّذِیۡنَ اَحۡسَنُوا الۡحُسۡنٰی وَزِیَادَۃٌ ۖ وَّلَا یَرۡہَقُ وُجُوۡہَہُمۡ قَتَرٌ وَّلَا ذِلَّۃٌ ۚ اُولٰٓئِکَ اَصۡحٰبُ الۡجَنَّۃِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
50:36.
75:23, 24.
Al-Husna meaning, a happy end; victory; keenness and activeness, the clause would signify, (1) that believers will come to a happy end; (2) that they will attain success, and (3) that God will make them keen and active.
The word Ziyadah (yet more) signifies that believers will have God Himself as their reward, and the word al-Husna (also meaning the sight of God) confirms this inference.
50:36.
75:23, 24.
Important Words:
الحسنی (the best reward) is derived from حسن which means, he became good, beautiful or pleasing. الحسنی is the feminine of الاحسن and means, that which is better or best; the good ultimate state or condition appointed for the Faithful; Paradise; victory; sharpness or keenness or activeness (Aqrab & Lane). See also 7:181.
یرھق (shall cover) is derived from رھق. They say رھقه i.e. he or it covered him, or came upon him or reached or overtook him or drew near to him. The expression لایرھق وجوھھم قتر means, there shall not come upon or overspread their faces blackness, or darkness. رھقتنا الصلوة means, the time of Prayer came upon us (Lane).
قتر (darkness) is derived from قتر (qatara) which means, (1) it (meat, etc.) exhaled its scent, smell or odour; (2) it was barely sufficient. They say, قترت النار i.e. the fire smoked. قتر علیه رزقه means, his means of subsistence were straitened or made scanty. قتر (qatarun) means, dust, the dust of an army; a dust-colour overspread with blackness; blackness or darkness. قتر (qatrun) means what is barely sufficient to sustain life (Lane & Aqrab).
Commentary:
Since the word الحسنی means, a happy end, victory, keenness and activeness, the Arabic clause rendered as, For those who do good deeds there shall be the best reward, would mean that believers will come to a happy end; that they will attain success, and that God will make them keen and active.
The word زیادة (yet more) signifies that believers will have God Himself as their reward, the word الحسنی (also meaning the view or vision of God) confirming that inference.
f
50:36.
g
75:23, 24.
b
50:36.
c
75:23, 24.
1302
Important Words:
الحسنی (the best reward) is derived from حسن which means, he became good, beautiful or pleasing. الحسنی is the feminine of الاحسن and means, that which is better or best; the good ultimate state or condition appointed for the Faithful; Paradise; victory; sharpness or keenness or activeness (Aqrab & Lane). See also 7:181.
یرھق (shall cover) is derived from رھق. They say رھقه i.e. he or it covered him, or came upon him or reached or overtook him or drew near to him. The expression لایرھق وجوھھم قتر means, there shall not come upon or overspread their faces blackness, or darkness. رھقتنا الصلوة means, the time of Prayer came upon us (Lane).
قتر (darkness) is derived from قتر (qatara) which means, (1) it (meat, etc.) exhaled its scent, smell or odour; (2) it was barely sufficient. They say, قترت النار i.e. the fire smoked. قتر علیه رزقه means, his means of subsistence were straitened or made scanty. قتر (qatarun) means, dust, the dust of an army; a dust-colour overspread with blackness; blackness or darkness. قتر (qatrun) means what is barely sufficient to sustain life (Lane & Aqrab).
Commentary:
Since the word الحسنی means, a happy end, victory, keenness and activeness, the Arabic clause rendered as, For those who do good deeds there shall be the best reward, would mean that believers will come to a happy end; that they will attain success, and that God will make them keen and active.
The word زیادة (yet more) signifies that believers will have God Himself as their reward, the word الحسنی (also meaning the view or vision of God) confirming that inference.
d
50:36.
e
75:23, 24.
1254
Al-Husna meaning, a happy end; victory; keenness and activeness, the clause would signify, (1) that believers will come to a happy end; (2) that they will attain success, and (3) that God will make them keen and active.
1255
The word Ziyadah (yet more) signifies that believers will have God Himself as their reward, and the word al-Husna (also meaning the sight of God) confirms this inference.
وَقُل لِّلَّذِیۡنَ لَا یُؤۡمِنُوۡنَ اعۡمَلُوۡا عَلٰی مَکَانَتِکُمۡ اِنَّا عٰمِلُوۡنَ
6:136; 11:94; 39:40.
6:136; 11:94; 39:40.
Makanah is derived from Kana or Makana and means, station or power (Aqrab). The verse means that though the great prophecies made in this Surah about the ultimate triumph of Islam and the defeat and discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely come to pass.
6:136; 11:94; 39:40.
Commentary:
The Holy Prophet is here commanded to say to disbelievers that bootless quarrelling and fighting serves no useful purpose. Time will show who is in the right and who in the wrong by the results that the actions of Muslims and their opponents produce.
b
6:136; 11:94; 39:40.
b
6:136; 11:94; 39:40.
1502
Commentary:
The Holy Prophet is here commanded to say to disbelievers that bootless quarrelling and fighting serves no useful purpose. Time will show who is in the right and who in the wrong by the results that the actions of Muslims and their opponents produce.
b
6:136; 11:94; 39:40.
1355
Makanah is derived from Kana or Makana and means, station or power (Aqrab). The verse means that though the great prophecies made in this Surah about the ultimate triumph of Islam and the defeat and discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely come to pass.
وَلَاَجۡرُ الۡاٰخِرَۃِ خَیۡرٌ لِّلَّذِیۡنَ اٰمَنُوۡا وَکَانُوۡا یَتَّقُوۡنَ
وَمَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِکَ اِلَّا رِجَالًا نُّوۡحِیۡۤ اِلَیۡہِمۡ مِّنۡ اَہۡلِ الۡقُرٰۤی ۗ اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۗ وَلَدَارُ الۡاٰخِرَۃِ خَیۡرٌ لِّلَّذِیۡنَ اتَّقَوۡا ۗ اَفَلَا تَعۡقِلُوۡنَ
16:44; 21:8.
16:44; 21:8.
16:44; 21:8.
Commentary:
It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.
The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.
b
16:44; 21:8.
b
16:44; 21:8.
1609
Commentary:
It is clear from this verse that only men, not women, can become Prophets. In fact, men and women have their specific spheres of work, the office of prophethood being outside the sphere of women. All other spiritual favours and blessings, however, are as open to women as to men.
The verse also warns disbelievers that their present pomp and power should not deceive them into thinking that they will indefinitely continue to enjoy these things. The time was fast approaching when their power and glory would depart and the people would see the truth and accept Islam. Their days would end in adversity and degradation, unlike those of the believers, whose condition would continue to improve, though sincere believers always enjoy perfect peace of mind even in adversity.
b
16:44; 21:8.
۞ وَقِیۡلَ لِلَّذِیۡنَ اتَّقَوۡا مَاذَاۤ اَنۡزَلَ رَبُّکُمۡ ۚ قَالُوۡا خَیۡرًا ۗ لِّلَّذِیۡنَ اَحۡسَنُوۡا فِیۡ ہٰذِہِ الدُّنۡیَا حَسَنَۃٌ ۚ وَلَدَارُ الۡاٰخِرَۃِ خَیۡرٌ ۚ وَلَنِعۡمَ دَارُ الۡمُتَّقِیۡنَ
39:11.
6:33; 12:110.
Commentary:
V. 25 above stated what disbelievers thought of the revelation sent down to the Holy Prophet. The present verse gives the opinion of the Faithful regarding the Quran in the words, They say, 'The best'. It must be remembered that the Faithful gave this testimony in favour of the Quran at Mecca where they were being bitterly persecuted for believing in it. A testimony given under such circumstances is entitled to the greatest possible respect. The Faithful were asked what they had found in the Book worth believing for which they were undergoing so much persecution, and the reply they invariably gave was that they had found it to be the Ideal Book, i.e. all that was essential for a perfect code of laws to contain was found in it or that this Book exceeded all their expectations.
The words, For those who do good, signify that a change in one’s attitude and outlook brings about a corresponding change in one’s deeds and actions. Disbelievers looked upon the Quran as a mere collection of tales, therefore they disregarded its warnings and consequently became deprived of all good. But believers looked upon it as خیر viz. the Ideal Book, so they acted upon it and thus reaped a good reward in this world and خیر i.e. the ideal reward, in the life to come.
e
39:11.
f
6:33; 12:110.
a
39:11.
b
6:33; 12:110.
1832
Commentary:
V. 25 above stated what disbelievers thought of the revelation sent down to the Holy Prophet. The present verse gives the opinion of the Faithful regarding the Quran in the words, They say, 'The best'. It must be remembered that the Faithful gave this testimony in favour of the Quran at Mecca where they were being bitterly persecuted for believing in it. A testimony given under such circumstances is entitled to the greatest possible respect. The Faithful were asked what they had found in the Book worth believing for which they were undergoing so much persecution, and the reply they invariably gave was that they had found it to be the Ideal Book, i.e. all that was essential for a perfect code of laws to contain was found in it or that this Book exceeded all their expectations.
The words, For those who do good, signify that a change in one’s attitude and outlook brings about a corresponding change in one’s deeds and actions. Disbelievers looked upon the Quran as a mere collection of tales, therefore they disregarded its warnings and consequently became deprived of all good. But believers looked upon it as خیر viz. the Ideal Book, so they acted upon it and thus reaped a good reward in this world and خیر i.e. the ideal reward, in the life to come.
b
39:11.
c
6:33; 12:110
فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡۢ بَیۡنِہِمۡ ۖ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنۡ مَّشۡہَدِ یَوۡمٍ عَظِیۡمٍ
14:3; 38:28; 51:61.
14:3; 38:28; 51:61.
14:3; 38:28; 51:61.
Important Words:
الاحزاب (parties) is the plural of حزب which means, a party or group of men; a party of men who agree in their ideas and actions (Lane).
Commentary:
The verse means to say that in spite of the fact that the followers of Jesus followed one Book, held the same basic beliefs and their religious practices were almost the same, they differed among themselves. Some of them said that Mary was an ordinary woman who gave birth to the son of God, others believed that she was God’s wife and was therefore "Divine". Yet some others among them believed that Jesus was only a man and a Prophet of God. He had, like other Prophets, manifested in himself some Divine attributes, and there were others who said that he was God Incarnate. Some others believed in three separate Divine persons i.e. God the Father, God the Son, God the Holy Ghost, each of them being perfect God; others said that they are only three manifestations of the One God i.e. in one capacity God is Father, in another capacity He is Son and in the third capacity He is the Holy Ghost.
So the followers of Jesus, in spite of believing in the same Book and possessing the same basic doctrines and principles of religion, became split up into many sects.
b
14:3; 38:28; 51:61.
b
14:3; 38:28; 51:61.
2181
Important Words:
الاحزاب (parties) is the plural of حزب which means, a party or group of men; a party of men who agree in their ideas and actions (Lane).
Commentary:
The verse means to say that in spite of the fact that the followers of Jesus followed one Book, held the same basic beliefs and their religious practices were almost the same, they differed among themselves. Some of them said that Mary was an ordinary woman who gave birth to the son of God, others believed that she was God’s wife and was therefore "Divine". Yet some others among them believed that Jesus was only a man and a Prophet of God. He had, like other Prophets, manifested in himself some Divine attributes, and there were others who said that he was God Incarnate. Some others believed in three separate Divine persons i.e. God the Father, God the Son, God the Holy Ghost, each of them being perfect God; others said that they are only three manifestations of the One God i.e. in one capacity God is Father, in another capacity He is Son and in the third capacity He is the Holy Ghost.
So the followers of Jesus, in spite of believing in the same Book and possessing the same basic doctrines and principles of religion, became split up into many sects.
a
14:3; 38:28; 51:61.
لِّیَجۡعَلَ مَا یُلۡقِی الشَّیۡطٰنُ فِتۡنَۃً لِّلَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ وَّالۡقَاسِیَۃِ قُلُوۡبُہُمۡ ۗ وَاِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍۭ بَعِیۡدٍ
This verse also supports the interpretation we have placed on the preceding verse. There is no warrant for the baseless story which some ignorant Commentators have taken into their heads to forge in connection with that verse. The verse purports to say that satanic people seek to place all sorts of obstacles in the way of the propagation of the mission of a Prophet in order that its progress may be retarded and 'those in whose hearts is a disease' may be misled. But God removes all such obstacles and after initial and temporary setbacks Truth marches on its course of uniform progress.
Commentary:
This verse also supports the interpretation we have placed on the preceding verse. There is absolutely no warrant for such a baseless story as some ignorant commentators have taken into their heads to forge in connection with it, i.e. the preceding verse. The verse under comment means to say that satanic people seek to place all sorts of obstacles in the way of the mission of a Prophet, so that the progress of the faith may be retarded and "those in whose hearts is a disease" may be misled. But God removes all such obstacles and after initial and temporary setbacks truth marches on its course of uniform progress. Thus the Prophets of God are faced with trials and tribulations so that sincere believers may be differentiated and separated from insincere hypocrites.
The words, "in whose hearts is a disease," refer to the hypocrites, who always stand on an edge, as it were, between truth and falsehood (22:12). They are always on the lookout to join the party whose cause they see triumphing. The words, "those whose hearts are hardened," refer to those inveterate disbelievers whose hearts become hardened on account of persistent denial of truth.
2483
Commentary:
This verse also supports the interpretation we have placed on the preceding verse. There is absolutely no warrant for such a baseless story as some ignorant commentators have taken into their heads to forge in connection with it, i.e. the preceding verse. The verse under comment means to say that satanic people seek to place all sorts of obstacles in the way of the mission of a Prophet, so that the progress of the faith may be retarded and "those in whose hearts is a disease" may be misled. But God removes all such obstacles and after initial and temporary setbacks truth marches on its course of uniform progress. Thus the Prophets of God are faced with trials and tribulations so that sincere believers may be differentiated and separated from insincere hypocrites.
The words, "in whose hearts is a disease," refer to the hypocrites, who always stand on an edge, as it were, between truth and falsehood (22:12). They are always on the lookout to join the party whose cause they see triumphing. The words, "those whose hearts are hardened," refer to those inveterate disbelievers whose hearts become hardened on account of persistent denial of truth.
1963
This verse also supports the interpretation we have placed on the preceding verse. There is no warrant for the baseless story which some ignorant Commentators have taken into their heads to forge in connection with that verse. The verse purports to say that satanic people seek to place all sorts of obstacles in the way of the propagation of the mission of a Prophet in order that its progress may be retarded and 'those in whose hearts is a disease' may be misled. But God removes all such obstacles and after initial and temporary setbacks Truth marches on its course of uniform progress.
فَاٰتِ ذَا الۡقُرۡبٰی حَقَّہٗ وَالۡمِسۡکِیۡنَ وَابۡنَ السَّبِیۡلِ ۚ ذٰلِکَ خَیۡرٌ لِّلَّذِیۡنَ یُرِیۡدُوۡنَ وَجۡہَ اللّٰہِ ۖ وَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
16:91; 17:27.
قرآن کریم میں کئی جگہ ظاہراً محمد رسول اللہ صلی اللہ علیہ وسلم مخاطب ہوتے ہیں مگر مراد آپ کے اتباع یا قرآن پڑھنے والے ہوتے ہیں اس جگہ بھی رسول اللہ صلی اللہ علیہ وسلم مرادنہیں کیونکہ اس جگہ پر صدقہ اور خیرات کا حکم ہے اور آپ پہلے سے ہی تنگی اور فراخی دونوں حالتوں میں رشتہ داروں کی خبر گیری کرتے تھے اور مسکینوں اور مسافروں کی مدد کرتے رہتے تھے۔ اس لئے اس جگہ آپ کی امت کے افراد مراد ہیں آپؐ مرادنہیں۔
16:91; 17:27.
The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).
16:91; 17:27.
Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.
a
16:91; 17:27.
3
قرآن کریم میں کئی جگہ ظاہراً محمد رسول اللہ صلی اللہ علیہ وسلم مخاطب ہوتے ہیں مگر مراد آپ کے اتباع یا قرآن پڑھنے والے ہوتے ہیں اس جگہ بھی رسول اللہ صلی اللہ علیہ وسلم مرادنہیں کیونکہ اس جگہ پر صدقہ اور خیرات کا حکم ہے اور آپ پہلے سے ہی تنگی اور فراخی دونوں حالتوں میں رشتہ داروں کی خبر گیری کرتے تھے اور مسکینوں اور مسافروں کی مدد کرتے رہتے تھے۔ اس لئے اس جگہ آپ کی امت کے افراد مراد ہیں آپؐ مرادنہیں۔
b
16:91; 17:27.
3017
Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.
a
16:91; 17:27.
2288
The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).
وَمَا خَلَقۡنَا السَّمَآءَ وَالۡاَرۡضَ وَمَا بَیۡنَہُمَا بٰطِلًا ۚ ذٰلِکَ ظَنُّ الَّذِیۡنَ کَفَرُوۡا ۚ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنَ النَّارِ
21:17; 44:39.
14:3; 19:38; 51:61.
Commentary:
With this verse the Surah reverts to its original theme dealt with in the opening verses. It purports to say that the heavens and the earth and all that is between them have not been created in vain. They serve a mighty purpose and point to the existence of an Infallible mind, an Almighty Being Who has created them. Divine Prophets come into the world to call men to their Creator and when they come, those to whom they address their Message become divided into two groups—believers and disbelievers.
a
21:17; 44:39.
b
14:3; 19:38; 51:61.
a
21:17; 44:39.
b
14:3; 19:38; 51:61.
3398
Commentary:
With this verse the Surah reverts to its original theme dealt with in the opening verses. It purports to say that the heavens and the earth and all that is between them have not been created in vain. They serve a mighty purpose and point to the existence of an Infallible mind, an Almighty Being Who has created them. Divine Prophets come into the world to call men to their Creator and when they come, those to whom they address their Message become divided into two groups—believers and disbelievers.
a
21:17; 44:39.
b
14:3; 19:38; 51:61.
فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡۢ بَیۡنِہِمۡ ۖ فَوَیۡلٌ لِّلَّذِیۡنَ ظَلَمُوۡا مِنۡ عَذَابِ یَوۡمٍ اَلِیۡمٍ
19:38.
19:38.
19:38.
b
19:38.
c
19:38.
a
19:38.
قُل لِّلَّذِیۡنَ اٰمَنُوۡا یَغۡفِرُوۡا لِلَّذِیۡنَ لَا یَرۡجُوۡنَ اَیَّامَ اللّٰہِ لِیَجۡزِیَ قَوۡمًۢا بِمَا کَانُوۡا یَکۡسِبُوۡنَ
See {1454}.
Important Words:
لایرجون (fear not) is formed from رجا. They say رجا الشیء i.e. he hoped to get the thing; he feared the thing. The word رجا is used in the sense of hoping to get a thing when the thing hoped for is good and pleasant and fearing a thing that should be feared (Aqrab & Mufradat). See also 10:8.
ایام الله (days of Allah) means, the favours and punishment of God (Aqrab). See also 14:6.
Commentary:
The Surah under comment was revealed at Mecca in the early period of the Holy Prophet’s ministry when Islam was in a very weak state and Muslims were being persecuted. It was at that time that Muslims were enjoined to forgive those who persecuted them and who did not fear the punishment of God. The verse clearly embodied a great prophecy that the time was fast approaching when the persecutors of the poor and defenceless Muslims would be at the latter’s mercy. So Muslims were told in advance that in such an eventuality they should forgive their persecutors and forget the wrongs done to them, and leave them to God to deal with them as He, in His infallible wisdom, deemed fit.
The words ایام الله signify the days when God helped the Muslims against their enemies and punished the latter.
3740
Important Words:
لایرجون (fear not) is formed from رجا. They say رجا الشیء i.e. he hoped to get the thing; he feared the thing. The word رجا is used in the sense of hoping to get a thing when the thing hoped for is good and pleasant and fearing a thing that should be feared (Aqrab & Mufradat). See also 10:8.
ایام الله (days of Allah) means, the favours and punishment of God (Aqrab). See also 14:6.
Commentary:
The Surah under comment was revealed at Mecca in the early period of the Holy Prophet’s ministry when Islam was in a very weak state and Muslims were being persecuted. It was at that time that Muslims were enjoined to forgive those who persecuted them and who did not fear the punishment of God. The verse clearly embodied a great prophecy that the time was fast approaching when the persecutors of the poor and defenceless Muslims would be at the latter’s mercy. So Muslims were told in advance that in such an eventuality they should forgive their persecutors and forget the wrongs done to them, and leave them to God to deal with them as He, in His infallible wisdom, deemed fit.
The words ایام الله signify the days when God helped the Muslims against their enemies and punished the latter.
2709
See {1454}.
وَتَرَکۡنَا فِیۡہَاۤ اٰیَۃً لِّلَّذِیۡنَ یَخَافُوۡنَ الۡعَذَابَ الۡاَلِیۡمَ
15:76; 29:36.
15:76; 29:36.
15:76; 29:36.
e
15:76; 29:36.
g
15:76; 29:36.
e
15:76; 29:36.
فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنۡ یَّوۡمِہِمُ الَّذِیۡ یُوۡعَدُوۡنَ
14:3; 19:38; 38:28.
14:3; 19:38; 38:28.
14:3; 19:38; 38:28.
a
14:3; 19:38; 38:28.
b
14:3; 19:38; 38:28.
a
14:3; 19:38; 38:28.
ضَرَبَ اللّٰہُ مَثَلًا لِّلَّذِیۡنَ کَفَرُوا امۡرَاَتَ نُوۡحٍ وَّامۡرَاَتَ لُوۡطٍ ۖ کَانَتَا تَحۡتَ عَبۡدَیۡنِ مِنۡ عِبَادِنَا صٰلِحَیۡنِ فَخَانَتَاہُمَا فَلَمۡ یُغۡنِیَا عَنۡہُمَا مِنَ اللّٰہِ شَیۡـًٔا وَّقِیۡلَ ادۡخُلَا النَّارَ مَعَ الدّٰخِلِیۡنَ
قرآن مجید میں تَحْتَ کا لفظ آتا ہے۔ جس کے معنے نیچے کے ہیں۔ مگر عربی محاورہ کے مطابق عورت کے مرد کے ماتحت ہونے کے معنے یہ ہوتے ہیں کہ وہ اس کی بیوی تھی۔ یہ بھی یاد رکھنا چاہیے کہ یہاں قرآن کریم نے یہ نہیں فرمایا کہ کَانَتَا تَحْتَھُمَا وہ ان دونوں کے ماتحت تھیں بلکہ یہ کہا ہے کہ وہ ہمارے دو بندوں کے ماتحت تھیں اور جو خدا کا بندہ ہو وہ کسی قسم کا ظلم نہیں کر سکتا۔ پس ان الفاظ سے بتا دیا ہے کہ گو وہ عورتیں نوحؑ اور لوطؑ کے ماتحت تھیں مگر پھر بھی وہ ماتحتی مجبوری کی نہیں تھی بلکہ ارادت اور عقیدت کی تھی۔
یعنی خداتعالیٰ کا معاملہ ہر انسان سے انفرادی ہوتا ہے۔ اگر کوئی نیک بندہ ہو تو وہ اپنا ہی بوجھ اٹھا سکتا ہے دوسرے کا نہیں اٹھا سکتا۔ بلکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کی بیویاں کوئی بدی کریں گی تو ان کو دُگنا عذاب ملے گا۔ (احزاب: ۳۱) پس نیک آدمی کی بیوی بننے سے عورت کسی رعایت کی مستحق نہیں ہوتی بلکہ اس کی ذ مّہ واری بڑھ جاتی ہے۔
The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even a Prophet of God, does not benefit an evilly-inclined person who is bent upon rejecting truth. The wife of Pharaoh represents those believers, who though passionately desiring and praying to get rid of sin, cannot fully dissociate themselves from evil influences which are represented by Pharaoh, and having arrived at the stage of the "self-accusing soul" sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God who, having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun hi in fihi standing for such fortunate believers. Or, the pronoun may stand for Farj which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
1
قرآن مجید میں تَحْتَ کا لفظ آتا ہے۔ جس کے معنے نیچے کے ہیں۔ مگر عربی محاورہ کے مطابق عورت کے مرد کے ماتحت ہونے کے معنے یہ ہوتے ہیں کہ وہ اس کی بیوی تھی۔ یہ بھی یاد رکھنا چاہیے کہ یہاں قرآن کریم نے یہ نہیں فرمایا کہ کَانَتَا تَحْتَھُمَا وہ ان دونوں کے ماتحت تھیں بلکہ یہ کہا ہے کہ وہ ہمارے دو بندوں کے ماتحت تھیں اور جو خدا کا بندہ ہو وہ کسی قسم کا ظلم نہیں کر سکتا۔ پس ان الفاظ سے بتا دیا ہے کہ گو وہ عورتیں نوحؑ اور لوطؑ کے ماتحت تھیں مگر پھر بھی وہ ماتحتی مجبوری کی نہیں تھی بلکہ ارادت اور عقیدت کی تھی۔
2
یعنی خداتعالیٰ کا معاملہ ہر انسان سے انفرادی ہوتا ہے۔ اگر کوئی نیک بندہ ہو تو وہ اپنا ہی بوجھ اٹھا سکتا ہے دوسرے کا نہیں اٹھا سکتا۔ بلکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کی بیویاں کوئی بدی کریں گی تو ان کو دُگنا عذاب ملے گا۔ (احزاب: ۳۱) پس نیک آدمی کی بیوی بننے سے عورت کسی رعایت کی مستحق نہیں ہوتی بلکہ اس کی ذ مّہ واری بڑھ جاتی ہے۔
3078
The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even a Prophet of God, does not benefit an evilly-inclined person who is bent upon rejecting truth. The wife of Pharaoh represents those believers, who though passionately desiring and praying to get rid of sin, cannot fully dissociate themselves from evil influences which are represented by Pharaoh, and having arrived at the stage of the "self-accusing soul" sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God who, having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun hi in fihi standing for such fortunate believers. Or, the pronoun may stand for Farj which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
وَضَرَبَ اللّٰہُ مَثَلًا لِّلَّذِیۡنَ اٰمَنُوا امۡرَاَتَ فِرۡعَوۡنَ اِذۡ قَالَتۡ رَبِّ ابۡنِ لِیۡ عِنۡدَکَ بَیۡتًا فِی الۡجَنَّۃِ وَنَجِّنِیۡ مِنۡ فِرۡعَوۡنَ وَعَمَلِہٖ وَنَجِّنِیۡ مِنَ الۡقَوۡمِ الظّٰلِمِیۡنَ
وَالَّذِیۡنَ جَآءُوۡ مِنۡۢ بَعۡدِہِمۡ یَقُوۡلُوۡنَ رَبَّنَا اغۡفِرۡ لَنَا وَلِاِخۡوٰنِنَا الَّذِیۡنَ سَبَقُوۡنَا بِالۡاِیۡمٰنِ وَلَا تَجۡعَلۡ فِیۡ قُلُوۡبِنَا غِلًّا لِّلَّذِیۡنَ اٰمَنُوۡا رَبَّنَاۤ اِنَّکَ رَءُوۡفٌ رَّحِیۡمٌ
这句经文可以用于后来到麦地那的教胞, 也可用于穆斯林未来的世世代代。
یہ آیت بھی ان لوگوں کا جو صحابہؓ کو بُرا کہتے ہیں ردّ کرتی ہے‘ کیونکہ یہ آیت بتاتی ہے کہ مومن کی علامت یہ ہے کہ وہ اپنے سے پہلے ایمان لانے والوں کا نام عزت سے لے اور ان کے لئے دعائیں کرے۔ لیکن بعض لوگ حضرت ابوبکرؓ اور حضرت عمرؓ اور دوسرے صحابہؓ کو گالیاں دیتے ہیں بلکہ ان پر لعنتیں ڈالتے ہیں حالانکہ قرآن مجید سکھاتا ہے کہ مومنوں کو اپنے پہلے بھائیوں کے لئے دعائیں کرنی چاہئیں اور خداتعالیٰ سے دعا کرنی چاہیے کہ مومنوں کے دلوں میں پہلے گذرے ہوئے لوگوں کی نسبت کسی قسم کا بغض اور کینہ پیدا نہ ہو۔ اور پھر آگے اسی آیت میں فرماتا ہے کہ اے ہمارے رب! تو بڑا مہربان اور رحم کرنے
The words may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims.
Commentary:
The words "those who came after them," may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims, or particularly to the followers of the Promised Messiah to whom a pointed reference is made in 62:3.
The later generations of Muslims have been commanded here to pray for their brethren in Faith of earlier generations and to pray also that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims. What a beautiful recipe by which Muslims can become cemented into a well-knit community!
1413
这句经文可以用于后来到麦地那的教胞, 也可用于穆斯林未来的世世代代。
1
یہ آیت بھی ان لوگوں کا جو صحابہؓ کو بُرا کہتے ہیں ردّ کرتی ہے‘ کیونکہ یہ آیت بتاتی ہے کہ مومن کی علامت یہ ہے کہ وہ اپنے سے پہلے ایمان لانے والوں کا نام عزت سے لے اور ان کے لئے دعائیں کرے۔ لیکن بعض لوگ حضرت ابوبکرؓ اور حضرت عمرؓ اور دوسرے صحابہؓ کو گالیاں دیتے ہیں بلکہ ان پر لعنتیں ڈالتے ہیں حالانکہ قرآن مجید سکھاتا ہے کہ مومنوں کو اپنے پہلے بھائیوں کے لئے دعائیں کرنی چاہئیں اور خداتعالیٰ سے دعا کرنی چاہیے کہ مومنوں کے دلوں میں پہلے گذرے ہوئے لوگوں کی نسبت کسی قسم کا بغض اور کینہ پیدا نہ ہو۔ اور پھر آگے اسی آیت میں فرماتا ہے کہ اے ہمارے رب! تو بڑا مہربان اور رحم کرنے
4197
Commentary:
The words "those who came after them," may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims, or particularly to the followers of the Promised Messiah to whom a pointed reference is made in 62:3.
The later generations of Muslims have been commanded here to pray for their brethren in Faith of earlier generations and to pray also that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims. What a beautiful recipe by which Muslims can become cemented into a well-knit community!
3024
The words may apply to the Refugees who came later to Medina, or to all the coming generations of Muslims.
رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَۃً لِّلَّذِیۡنَ کَفَرُوۡا وَاغۡفِرۡ لَنَا رَبَّنَاۤ ۖ اِنَّکَ اَنۡتَ الۡعَزِیۡزُ الۡحَکِیۡمُ
10:86.
10:86.
10:86.
Commentary:
In the preceding verses believers were enjoined not to have friendly relations with those disbelievers who were at war with them as it was calculated to weaken the solidarity of the former. The verse under comment, teaches them to pray that God may save them from disobeying this wise Divine commandment, as its disregard is sure to weaken Muslim solidarity and thus to provide encour-agement to disbelievers to attack them.
d
10:86.
a
10:86.
4214
Commentary:
In the preceding verses believers were enjoined not to have friendly relations with those disbelievers who were at war with them as it was calculated to weaken the solidarity of the former. The verse under comment, teaches them to pray that God may save them from disobeying this wise Divine commandment, as its disregard is sure to weaken Muslim solidarity and thus to provide encour-agement to disbelievers to attack them.
b
10:86.
وَمَا جَعَلۡنَاۤ اَصۡحٰبَ النَّارِ اِلَّا مَلٰٓئِکَۃً ۙ وَّمَا جَعَلۡنَا عِدَّتَہُمۡ اِلَّا فِتۡنَۃً لِّلَّذِیۡنَ کَفَرُوۡا لِیَسۡتَیۡقِنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ وَیَزۡدَادَ الَّذِیۡنَ اٰمَنُوۡۤا اِیۡمٰنًا ۙ وَّلَا یَرۡتَابَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ وَالۡمُؤۡمِنُوۡنَ ۙ وَلِیَقُوۡلَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ وَّالۡکٰفِرُوۡنَ مَاذَاۤ اَرَادَ اللّٰہُ بِہٰذَا مَثَلًا ۚ کَذٰلِکَ یُضِلُّ اللّٰہُ مَنۡ یَّشَآءُ وَیَہۡدِیۡ مَنۡ یَّشَآءُ ۚ وَمَا یَعۡلَمُ جُنُوۡدَ رَبِّکَ اِلَّا ہُوَ ۚ وَمَا ہِیَ اِلَّا ذِکۡرٰی لِلۡبَشَرِ
اس کا یہ مطلب ہے کہ دوزخ میں رکھنے کا اصل موجب تو فرشتے ہوں گے کیونکہ اتنے لوگوں کو روکنے کی طاقت فرشتوں کو ہی ہے۔ ہاں کبھی کبھی ملائکہ سے اپنی مشابہت بتا کر انسان بھی ان کا کام کرنے لگ جائیں گے۔
2:27.
33:10; 48:5.
13:28; 14:5.
33:10; 48:5.
Commentary:
The apparently enigmatic "nineteen" may concern some great Divine design or purpose which, when unfolded, will, on the one hand, greatly add to the faith of the believers and, on the other, to the embarrassment and mental confusion of the disbelievers and of "those in whose heart is disease." Otherwise the number of God’s angels is legion, beyond human count or computation, just as the stages of man’s spiritual progress in the Hereafter are number-less.
a
2:27.
b
33:10; 48:5.
2
اس کا یہ مطلب ہے کہ دوزخ میں رکھنے کا اصل موجب تو فرشتے ہوں گے کیونکہ اتنے لوگوں کو روکنے کی طاقت فرشتوں کو ہی ہے۔ ہاں کبھی کبھی ملائکہ سے اپنی مشابہت بتا کر انسان بھی ان کا کام کرنے لگ جائیں گے۔
a
13:28; 14:5.
b
33:10; 48:5.
4445
Commentary:
The apparently enigmatic "nineteen" may concern some great Divine design or purpose which, when unfolded, will, on the one hand, greatly add to the faith of the believers and, on the other, to the embarrassment and mental confusion of the disbelievers and of "those in whose heart is disease." Otherwise the number of God’s angels is legion, beyond human count or computation, just as the stages of man’s spiritual progress in the Hereafter are number-less.
a
2:27.
b
33:10; 48:5.