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وَمِنَ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰٓ أَخَذْنَا مِيثَٰقَهُمْ فَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ فَأَغْرَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ ٱللَّهُ بِمَا كَانُوا۟ يَصْنَعُونَ
کیسی زبردست پیشگوئی ہے جس میں عیسائی قوموں کی باہمی عداوت کی خبر دی گئی ہے تا مسلمان اپنی کمزوری کے وقت میں مایوس نہ ہوں اور اس پیشگوئی کی وجہ سے ان کی ڈھارس بندھتی رہے۔
This seems to be a reference to Jesus’s prophecy about the advent of the Holy Prophet (John, 16: 12, 13) which his followers deliberately ignored or upon which they vainly sought to put a wrong interpretation.
3:56; 5:65.
Commentary:
After referring to the Jews in the preceding verses, the Quran here refers to the Christians, who had also fallen low owing to their ceasing to act on the commandments of God.
The words, We have caused enmity and hatred among them, either refer to the Christians and the Jews spoken of in the preceding verse or they refer to the Christians alone as understood by the present verse. In any case they embody a great prophecy to the truth of which the whole world is a witness. Unappeasable animosity, hatred and rivalry exist not only between Christians and Jews but also between the different sections of Christians themselves. This enmity and discord are a natural result of their rejection of Islam. The Holy Prophet, who had a universal mission, brought the Message of the oneness of all mankind. All nations of the world were invited to assemble under his banner and thus become welded into one nation and one people. But the People of the Book refused to accept him. So not only will Jews and Christians as well as the sections thereof continue to remain at loggerheads with each other, but the phantom of world-peace will also continue to elude humanity till men come to render allegiance to that Great and Noble Prophet whom God sent as "a mercy for all mankind".
The Arabic word یصنعون (have been doing) is generally used concerning works of art. The allusion is thus primarily to the works of art in which Christian nations were to excel and take pride.
2
کیسی زبردست پیشگوئی ہے جس میں عیسائی قوموں کی باہمی عداوت کی خبر دی گئی ہے تا مسلمان اپنی کمزوری کے وقت میں مایوس نہ ہوں اور اس پیشگوئی کی وجہ سے ان کی ڈھارس بندھتی رہے۔
a
3:56; 5:65.
652
Commentary:
After referring to the Jews in the preceding verses, the Quran here refers to the Christians, who had also fallen low owing to their ceasing to act on the commandments of God.
The words, We have caused enmity and hatred among them, either refer to the Christians and the Jews spoken of in the preceding verse or they refer to the Christians alone as understood by the present verse. In any case they embody a great prophecy to the truth of which the whole world is a witness. Unappeasable animosity, hatred and rivalry exist not only between Christians and Jews but also between the different sections of Christians themselves. This enmity and discord are a natural result of their rejection of Islam. The Holy Prophet, who had a universal mission, brought the Message of the oneness of all mankind. All nations of the world were invited to assemble under his banner and thus become welded into one nation and one people. But the People of the Book refused to accept him. So not only will Jews and Christians as well as the sections thereof continue to remain at loggerheads with each other, but the phantom of world-peace will also continue to elude humanity till men come to render allegiance to that Great and Noble Prophet whom God sent as "a mercy for all mankind".
The Arabic word یصنعون (have been doing) is generally used concerning works of art. The allusion is thus primarily to the works of art in which Christian nations were to excel and take pride.
727C
This seems to be a reference to Jesus’s prophecy about the advent of the Holy Prophet (John, 16: 12, 13) which his followers deliberately ignored or upon which they vainly sought to put a wrong interpretation.
وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
c
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
451
这节经文不仅反复教诲要尊重即使是多神教徒的敏感心理, 而且也力图在不同民族和社团之间创造一种和睦的空气。
452
زَيَّنَّا (Zayyanna) 并不意味着安拉自己使人类的邪恶行为看来似乎是美好的。它只是指出, 安拉创造人类的本性 (而且在安拉的这一法则中含有人类全面进步的奥秘) 使他们在坚持要做出某一行动时, 他们就和这种本性连结起来, 他们的行动在他们的眼光里就显得美好起来。按照安拉的这个一般法则, 多神教徒就爱起他们崇拜偶像的做法, 这在他们看来是美好而有功德的。
1
یعنی یہ قانون بنایا ہے کہ قوم جو کام کرتی ہے آہستہ آہستہ اس کام کو اچھا سمجھنے لگ جاتی ہے۔ اس آیت میں بتایا ہے کہ اب یہ قوم شرک کی عادی ہوگئی ہے۔ شرک کے خلاف بات سن کر غصہ میں آجائے گی اور خداتعالیٰ کو بھی گالیاں دینے لگ جائے گی۔
a
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
850
Commentary:
In the foregoing verses, the Quran has spoken rather contemptuously of the utter helplessness of the false deities whom people associate with God. This might lead some Muslims to revile the false deities of the polytheists. The present verse warns them against following such a course. God has denounced the idols in His capacity as a judge, and the denunciation of a judge is not considered as abuse, but as a necessary expression of opinion. This does not give others the right to abuse the persons condemned by the Heavenly Judge and thereby offend their feelings, or the feelings of those who love and respect them.
The verse provides yet another reason for this noble teaching. It purports to say, if you, O Muslims, revile disbelievers’ false gods whom they treat with love and reverence, the result will be that they will be excited by your abuse and will retaliate by reviling God in return. The verse thus not only inculcates respect for the feelings of others but also assures amity between nations and communities.
The expression زینا (We have caused to seem fair) signifies not that God has actually beautified evil actions but that He has so created the nature of man (and in this law of God lies the secret of man’s progress) that when he goes on doing a thing for some length of time, he acquires a liking for it, and his action begins to appear good in his sight. So, in accordance with this general law of God, idolaters have also come to like their worship of idols, which appears to them to be good and meritorious.
d
6:123; 9:37; 10:13; 27:5; 40:38; 49:8.
894
The verse not only inculcates respect for the susceptibilities of even the idol-worshippers but also seeks to create amity among different nations and communities.
895
Zayyanna does not mean that God Himself causes the evil actions of man to look fair. It only signifies that He has so created human nature (and in this law of God lies the secret of man’s all-round progress) that when he persists in doing a certain action he acquires a liking for it, and his action begins to appear good in his sight. In accordance with this general Divine law, the idolaters come to like their worship of idols, which appears to them to be good and meritorious.
إِنَّ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ ۚ إِنَّمَآ أَمْرُهُمْ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا۟ يَفْعَلُونَ
30:33.
The words, "split up their religion" signify that when people begin to follow their own caprices and fancies, differences arise among them and unanimity of views disappears.
30:33.
Important Words:
شیعا (sects) is the plural of شیعة which means, a separate or distinct party or sect of men; any people that have combined in or for an affair. The word is derived from شاع, which means, it became spread, published, divulged or made known; it became scattered or dispersed. شاع also means, he or it followed (him). شیع ابله means, he called out to his (straying or lingering) camels, whereupon they went along and followed one another. شیعة also means, he encouraged and strengthened him. تشایعت الابل means, the camels became separate parties; or they went together (Lane).
Commentary:
The words, split up their religion, signify that when all and sundry begin to follow their own judgement, there are sure to be differences among them and there remains no unity of opinion.
d
30:33.
467
“使他们的宗教分裂” 这些字, 意指当人们开始按照各自的奇怪和空幻的想法办事, 他们之间就会产生分歧, 意见就会不一致。
a
30:33.
899
Important Words:
شیعا (sects) is the plural of شیعة which means, a separate or distinct party or sect of men; any people that have combined in or for an affair. The word is derived from شاع, which means, it became spread, published, divulged or made known; it became scattered or dispersed. شاع also means, he or it followed (him). شیع ابله means, he called out to his (straying or lingering) camels, whereupon they went along and followed one another. شیعة also means, he encouraged and strengthened him. تشایعت الابل means, the camels became separate parties; or they went together (Lane).
Commentary:
The words, split up their religion, signify that when all and sundry begin to follow their own judgement, there are sure to be differences among them and there remains no unity of opinion.
d
30:33.
937
The words, "split up their religion" signify that when people begin to follow their own caprices and fancies, differences arise among them and unanimity of views disappears.
أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ قَدْ يَعْلَمُ مَآ أَنتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُم بِمَا عَمِلُوا۟ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۢ
2:285; 10:56; 31:27.
2:285; 10:56; 31:27.
2:285; 10:56; 31:27.
Commentary:
The verse means to say that the commandments and injunctions given above are meant for the social, moral and spiritual uplift of Muslims, and, as God is the sole Master of all that is in the heavens and the earth, therefore, no real and enduring progress is possible without giving unstinted and unconditional obedience to His commandments.
The words, "Allah knows everything full well," mean that God knows full well what particular commandment is needed for a community in a certain situation. So His commandments entail no real embarrassment to Muslims and cannot be disobeyed with impunity.
b
2:285; 10:56; 31:27.
b
2:285; 10:56; 31:27.
2639
Commentary:
The verse means to say that the commandments and injunctions given above are meant for the social, moral and spiritual uplift of Muslims, and, as God is the sole Master of all that is in the heavens and the earth, therefore, no real and enduring progress is possible without giving unstinted and unconditional obedience to His commandments.
The words, "Allah knows everything full well," mean that God knows full well what particular commandment is needed for a community in a certain situation. So His commandments entail no real embarrassment to Muslims and cannot be disobeyed with impunity.
b
2:285; 10:56; 31:27.
يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ أَحْصَىٰهُ ٱللَّهُ وَنَسُوهُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَٰمَةِ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.
4177
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.