Search Results for "يَزَّكَّىٰ"
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أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا
4:78, 125; 17:72.
4:78, 125; 17:72.
4:78, 125; 17:72.
Important Words:
فتیلا (a whit) is derived from فتل. They say فتله i.e. he twisted it, as one twists a rope or a wick. One would say رجل محکم الفتلi.e. a man firm or compact, in respect of make, as though firmly twisted. فتیل means: (1) a twisted rope; (2) a small thread in the cleft of a date-stone; also the fine thread of dirt formed between two fingers or the palms of two hands when they are rubbed together; hence a thing of no worth or significance. They say ما اغنی عنك فتیلا meaning, I do not or cannot avail or profit thee a whit (Lane).
Commentary:
What led the Jews to shirk, or associating partners with God, was the erroneous idea that they were quite pure and needed no more Divine Reformers. Present-day Muslims, too, have fallen victim to similar deceptive notions. When a people become impure from the religious point of view, it is only God Who can bring about their reform by raising divinely inspired Reformers.
b
4:78, 125; 17:72.
a
4:78, 125; 17:72.
524
Important Words:
فتیلا (a whit) is derived from فتل. They say فتله i.e. he twisted it, as one twists a rope or a wick. One would say رجل محکم الفتلi.e. a man firm or compact, in respect of make, as though firmly twisted. فتیل means: (1) a twisted rope; (2) a small thread in the cleft of a date-stone; also the fine thread of dirt formed between two fingers or the palms of two hands when they are rubbed together; hence a thing of no worth or significance. They say ما اغنی عنك فتیلا meaning, I do not or cannot avail or profit thee a whit (Lane).
Commentary:
What led the Jews to shirk, or associating partners with God, was the erroneous idea that they were quite pure and needed no more Divine Reformers. Present-day Muslims, too, have fallen victim to similar deceptive notions. When a people become impure from the religious point of view, it is only God Who can bring about their reform by raising divinely inspired Reformers.
b
4:78, 125; 17:72.
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ وَمَن يَتَّبِعْ خُطُوَٰتِ ٱلشَّيْطَٰنِ فَإِنَّهُۥ يَأْمُرُ بِٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۚ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
6:143; 19:45; 36:61.
由于人类的天性中根植着一种内在的感觉, 即对做一件显然是罪恶的行为有一种犹豫而恐惧的感觉, 恶魔因此在开始时避免去诱惑一个受害者做一件显然是不道德的行为。他逐步地把受害者引向道德的毁灭, 一般从表面上看来不是十分有害的行动开始。一个人以制造流言蜚语开始, 而以犯下他开始时强加给别人的那一罪行而结束。
6:143; 19:45; 36:61.
As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act, to begin with, Satan avoids tempting his victim to commit a manifestly immoral act. He leads him to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. Beginning with slander-mongering a man ends by committing the very offence he had begun by foisting it upon others.
6:143; 19:45; 36:61.
Commentary:
This verse sheds some light on how vice spreads and becomes disseminated and diffused. The propagation of vice begins with something which is apparently quite petty and harmless. As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act; to begin with, Satan avoids tempting a man to commit a manifestly immoral act. He leads his victim to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. The victim is tempted to talk to others what he hears from someone else about an immoral act done by an individual. Soon after, scandal-mongering leads him to the forging of slanders, and the next step is the commission of the very offence which he had begun by foisting on others. Islam has cut at the very root of all evil by strictly prohibiting and condemning and even punishing scandal-mongering, as it ultimately leads to the moral disintegration of a community.
The words, "Allah is Hearing, Knowing," mean that when a man loses his way and prays to God, He listens to him and answers his prayer; and when one who is in distress responds to the Divine voice and follows it, Divine knowledge comes to his rescue and guides and leads him to his deliverance.
a
6:143; 19:45; 36:61.
901
由于人类的天性中根植着一种内在的感觉, 即对做一件显然是罪恶的行为有一种犹豫而恐惧的感觉, 恶魔因此在开始时避免去诱惑一个受害者做一件显然是不道德的行为。他逐步地把受害者引向道德的毁灭, 一般从表面上看来不是十分有害的行动开始。一个人以制造流言蜚语开始, 而以犯下他开始时强加给别人的那一罪行而结束。
a
6:143; 19:45; 36:61.
2604
Commentary:
This verse sheds some light on how vice spreads and becomes disseminated and diffused. The propagation of vice begins with something which is apparently quite petty and harmless. As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act; to begin with, Satan avoids tempting a man to commit a manifestly immoral act. He leads his victim to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. The victim is tempted to talk to others what he hears from someone else about an immoral act done by an individual. Soon after, scandal-mongering leads him to the forging of slanders, and the next step is the commission of the very offence which he had begun by foisting on others. Islam has cut at the very root of all evil by strictly prohibiting and condemning and even punishing scandal-mongering, as it ultimately leads to the moral disintegration of a community.
The words, "Allah is Hearing, Knowing," mean that when a man loses his way and prays to God, He listens to him and answers his prayer; and when one who is in distress responds to the Divine voice and follows it, Divine knowledge comes to his rescue and guides and leads him to his deliverance.
a
6:143; 19:45; 36:61.
2036
As there is implanted in human nature an inherent sense of hesitancy and horror at committing what is clearly and manifestly an evil act, to begin with, Satan avoids tempting his victim to commit a manifestly immoral act. He leads him to his moral ruin gradually and in stages, beginning with what apparently seems to be quite a harmless act. Beginning with slander-mongering a man ends by committing the very offence he had begun by foisting it upon others.
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
这节经文中的代词 “你” 可以像下一节经文一样用来指穆圣, 代词 “他” 用来指那个古莱西人首领。
The pronoun "thee" in the verse may be applied, as is done in the text, to the Holy Prophet and the pronoun "he" to the Quraish leader.
Commentary:
The pronoun "thee" has been taken as applying to the Holy Prophet and the pronoun "he" to the Quraish leader with whom the Holy Prophet was holding conversation. But "thee" may more appropriately be applied lo those carping critics who, being hypersensitive, would not relish the attitude of the Holy Prophet on that occasion which was the only right and correct attitude for him to adopt.
1599
这节经文中的代词 “你” 可以像下一节经文一样用来指穆圣, 代词 “他” 用来指那个古莱西人首领。
4572
Commentary:
The pronoun "thee" has been taken as applying to the Holy Prophet and the pronoun "he" to the Quraish leader with whom the Holy Prophet was holding conversation. But "thee" may more appropriately be applied lo those carping critics who, being hypersensitive, would not relish the attitude of the Holy Prophet on that occasion which was the only right and correct attitude for him to adopt.
3251
The pronoun "thee" in the verse may be applied, as is done in the text, to the Holy Prophet and the pronoun "he" to the Quraish leader.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
这节经文有效地证实了穆圣对阿布杜拉•彬•乌姆•马克图姆的正确态度, 大意是说, 如果古莱西人首领不听取穆圣的话, 穆圣将撒手不管。他对阿布杜拉•彬•乌姆•马克图姆的态度似乎是冷淡的, 或对古莱西人首领的态度似乎是敬重的, 这些都不是出于个人利益的考虑。这完全是经典的命令: 对客人要和蔼有礼。
The verse constitutes an effective justification of the Holy Prophet’s attitude towards ‘Abdullah ibn Umm-e-Maktum. It purports to say that the Holy Prophet was not responsible if the Quraish leader did not benefit by his talk. His attitude of seeming indifference towards ‘Abdullah or of deference towards the Quraish leader proceeded from no consideration of any personal interest. It was solely dictated by the commandments of the Shari‘ah about behaving kindly and courteously towards one’s visitors.
Commentary:
The verse seems to constitute an effective justification of the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum. It purports to say that it would have brought no good to the Holy Prophet if ‘Abdullah or, for that matter, the Quraish leader did or did not benefit by his talk. Thus the attitude of fancied indifference towards ‘Abdullah or of deference towards the Quraish leader shown by the Holy Prophet proceeded from no consideration of any personal interest. The Holy Prophet’s reaction was solely due to compliance with the commandments of the Shari‘ah about behaving kindly and courteously towards one’s guests and visitors.
1600
这节经文有效地证实了穆圣对阿布杜拉•彬•乌姆•马克图姆的正确态度, 大意是说, 如果古莱西人首领不听取穆圣的话, 穆圣将撒手不管。他对阿布杜拉•彬•乌姆•马克图姆的态度似乎是冷淡的, 或对古莱西人首领的态度似乎是敬重的, 这些都不是出于个人利益的考虑。这完全是经典的命令: 对客人要和蔼有礼。
4574A
Commentary:
The verse seems to constitute an effective justification of the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum. It purports to say that it would have brought no good to the Holy Prophet if ‘Abdullah or, for that matter, the Quraish leader did or did not benefit by his talk. Thus the attitude of fancied indifference towards ‘Abdullah or of deference towards the Quraish leader shown by the Holy Prophet proceeded from no consideration of any personal interest. The Holy Prophet’s reaction was solely due to compliance with the commandments of the Shari‘ah about behaving kindly and courteously towards one’s guests and visitors.
3253
The verse constitutes an effective justification of the Holy Prophet’s attitude towards ‘Abdullah ibn Umm-e-Maktum. It purports to say that the Holy Prophet was not responsible if the Quraish leader did not benefit by his talk. His attitude of seeming indifference towards ‘Abdullah or of deference towards the Quraish leader proceeded from no consideration of any personal interest. It was solely dictated by the commandments of the Shari‘ah about behaving kindly and courteously towards one’s visitors.