رَبَّنَا
Appears 38 times in Quran
Occurrences in Quran
Found 38 verses containing "رَبَّنَا".
رَبَّنَا لَا تُزِغۡ قُلُوۡبَنَا بَعۡدَ اِذۡ ہَدَیۡتَنَا وَہَبۡ لَنَا مِنۡ لَّدُنۡکَ رَحۡمَۃً ۚ اِنَّکَ اَنۡتَ الۡوَہَّابُ
只有那些心灵纯洁的人才能正确理解 «古兰经» (56:80)。
The right knowledge of the Qur’an is vouchsafed only to those who are pure of heart (56:80).
Important Words:
الوھاب (Bestower) is derived from وھب i.e. he gave or he bestowed. وھب له مالا means, he gave or bestowed property on him. ھبة which is the noun-infinitive from وھب means: (1) the act of giving a person something without receiving anything in return; (2) the thing so given. الوھاب which is the intensive form of واھب (giver) means, one who gives greatly and extensively (Aqrab). The word is used about God because He gives to each and every one of His creatures according to his deserts and none is overlooked (Mufradat).
Commentary:
The verse, which comprises a very important prayer, comes as a fitting sequel to the preceding verse. It points out the great truth that not unoften a people receive a favour or blessing from God, which sometimes later proves a means of stumbling for them. They abuse the favour of God or misinterpret divine guidance and thus bring about their ruin. This is what happened to the Christians; and Muslims are warned to be watchful against this source of error and ever to pray to God to protect them against it. See also 1:7.
The verse also hints that dissension and straying away from the truth would be the lot of Muslims if they subordinated decisive verses to those ambiguous, and fundamentals to matters of secondary importance. This is why the Holy Prophetsaused to recite this prayer constantly, which fact implied an instruction to his followers to do the same. Indeed, there could be no greater tragedy than, having once found the right path, to go astray, and, having once received Divine favour, to become the object of His anger.
The verse also draws attention to the fact that the error of interpreting متشابھات in a manner which is at variance with محکمات (see preceding verse) can only be avoided through the purification of the heart and through prayer. The right knowledge of the Quran is vouchsafed only to those who are pure of heart. In this connection see also 56:80.
229
只有那些心灵纯洁的人才能正确理解 «古兰经» (56:80)。
300
Important Words:
الوھاب (Bestower) is derived from وھب i.e. he gave or he bestowed. وھب له مالا means, he gave or bestowed property on him. ھبة which is the noun-infinitive from وھب means: (1) the act of giving a person something without receiving anything in return; (2) the thing so given. الوھاب which is the intensive form of واھب (giver) means, one who gives greatly and extensively (Aqrab). The word is used about God because He gives to each and every one of His creatures according to his deserts and none is overlooked (Mufradat).
Commentary:
The verse, which comprises a very important prayer, comes as a fitting sequel to the preceding verse. It points out the great truth that not unoften a people receive a favour or blessing from God, which sometimes later proves a means of stumbling for them. They abuse the favour of God or misinterpret divine guidance and thus bring about their ruin. This is what happened to the Christians; and Muslims are warned to be watchful against this source of error and ever to pray to God to protect them against it. See also 1:7.
The verse also hints that dissension and straying away from the truth would be the lot of Muslims if they subordinated decisive verses to those ambiguous, and fundamentals to matters of secondary importance. This is why the Holy Prophetsaused to recite this prayer constantly, which fact implied an instruction to his followers to do the same. Indeed, there could be no greater tragedy than, having once found the right path, to go astray, and, having once received Divine favour, to become the object of His anger.
The verse also draws attention to the fact that the error of interpreting متشابھات in a manner which is at variance with محکمات (see preceding verse) can only be avoided through the purification of the heart and through prayer. The right knowledge of the Quran is vouchsafed only to those who are pure of heart. In this connection see also 56:80.
374
The right knowledge of the Qur’an is vouchsafed only to those who are pure of heart (56:80).
وَاِذۡ یَرۡفَعُ اِبۡرٰہٖمُ الۡقَوَاعِدَ مِنَ الۡبَیۡتِ وَاِسۡمٰعِیۡلُ رَبَّنَا تَقَبَّلۡ مِنَّاۤ ۖ اِنَّکَ اَنۡتَ السَّمِیۡعُ الۡعَلِیۡمُ
14:41.
14:41.
Was Abraham the founder or only the rebuilder of the Ka‘bah is a question that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace its origin to Adam. The Qur’an (3:97) and authentic Traditions favour the view that even prior to the erection of a building on this site by Abraham some sort of structure did exist, but it had fallen into ruins and only a trace of it had remained. The word al-Qawa‘id in the verse shows that the foundations of the House were there which Abraham and Ishmael had raised. Moreover, Abraham’s prayer at the time he had separated from the child Ishmael and his mother at Mecca, viz. Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (14:38), shows that the Ka‘bah had existed even before Abraham had settled his wife and son in the Valley of Mecca. The Hadith also supports this view (Bukhari). Historical records too lend support to the view that the Ka‘bah is of anti
14:41.
Commentary:
When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.
Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.
The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).
The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).
Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).
b
14:41.
a
14:41.
134
Commentary:
When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.
Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.
The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).
The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).
Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).
a
14:41.
146
Was Abraham the founder or only the rebuilder of the Ka‘bah is a question that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace its origin to Adam. The Qur’an (3:97) and authentic Traditions favour the view that even prior to the erection of a building on this site by Abraham some sort of structure did exist, but it had fallen into ruins and only a trace of it had remained. The word al-Qawa‘id in the verse shows that the foundations of the House were there which Abraham and Ishmael had raised. Moreover, Abraham’s prayer at the time he had separated from the child Ishmael and his mother at Mecca, viz. Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (14:38), shows that the Ka‘bah had existed even before Abraham had settled his wife and son in the Valley of Mecca. The Hadith also supports this view (Bukhari). Historical records too lend support to the view that the Ka‘bah is of anti
رَبَّنَا وَاجۡعَلۡنَا مُسۡلِمَیۡنِ لَکَ وَمِنۡ ذُرِّیَّتِنَاۤ اُمَّۃً مُّسۡلِمَۃً لَّکَ وَاَرِنَا مَنَاسِکَنَا وَتُبۡ عَلَیۡنَاۤ ۖ اِنَّکَ اَنۡتَ التَّوَّابُ الرَّحِیۡمُ
عربی میں مَنَاسِکَنَا کا لفظ ہے جس کے معنے ہیں ’’ہماری عبادات‘‘ لیکن ہماری سے مراد چونکہ یہ ہے کہ جو ہمارے لئے مناسب ہو‘ اس لئے ’’مناسب حال‘‘ کے الفاظ خطوط وحدانی میں رکھے گئے ہیں۔
Important Words:
مناسکنا (our ways of worship). The word مناسك is the plural of منسك which is derived from نسك which means, he devoted himself to religious worship; he performed acts of worship for God; he slaughtered animals of sacrifice to win God’s pleasure. مناسك الحج means, the religious rites or ceremonies of Pilgrimage; and also the places where these ceremonies are performed (Aqrab & Lane).
Commentary:
Having built the House, Abraham and his son Ishmael turn towards God with the supplication that He may afford them the power to lead a life of devotion and submissiveness and show them the ways of such worship as may be performed in the Ka‘bah.
This prayer of Abraham and Ishmael also brings out the very important point that even such righteous persons who stand high in the estimation of God need constant prayer for the further purification of their souls and for the consecration of their good deeds by God, because, however noble and righteous the deeds of man may outwardly appear to be, they sometimes lack the true inner spirit and lead to evil consequences.
Abraham and Ishmael here use the words مسلم (Muslim) for themselves and also pray that from among their posterity too there may be bornمسلم (Muslim) people who may be submissive and resigned to the will of God. This helps to explain another verse of the Quran which says of Abraham that it was he who first gave the name "Muslim" to the believers in the Holy Prophet (22:79). It is not of course meant that Abraham used the word مسلم in the above quoted verse as a proper name, but his using that word in his prayer certainly suggests that from among his progeny would be born a people who would not only bear that name but would also possess the spirit of اسلام i.e. submission to the will of God.
1
عربی میں مَنَاسِکَنَا کا لفظ ہے جس کے معنے ہیں ’’ہماری عبادات‘‘ لیکن ہماری سے مراد چونکہ یہ ہے کہ جو ہمارے لئے مناسب ہو‘ اس لئے ’’مناسب حال‘‘ کے الفاظ خطوط وحدانی میں رکھے گئے ہیں۔
135
Important Words:
مناسکنا (our ways of worship). The word مناسك is the plural of منسك which is derived from نسك which means, he devoted himself to religious worship; he performed acts of worship for God; he slaughtered animals of sacrifice to win God’s pleasure. مناسك الحج means, the religious rites or ceremonies of Pilgrimage; and also the places where these ceremonies are performed (Aqrab & Lane).
Commentary:
Having built the House, Abraham and his son Ishmael turn towards God with the supplication that He may afford them the power to lead a life of devotion and submissiveness and show them the ways of such worship as may be performed in the Ka‘bah.
This prayer of Abraham and Ishmael also brings out the very important point that even such righteous persons who stand high in the estimation of God need constant prayer for the further purification of their souls and for the consecration of their good deeds by God, because, however noble and righteous the deeds of man may outwardly appear to be, they sometimes lack the true inner spirit and lead to evil consequences.
Abraham and Ishmael here use the words مسلم (Muslim) for themselves and also pray that from among their posterity too there may be bornمسلم (Muslim) people who may be submissive and resigned to the will of God. This helps to explain another verse of the Quran which says of Abraham that it was he who first gave the name "Muslim" to the believers in the Holy Prophet (22:79). It is not of course meant that Abraham used the word مسلم in the above quoted verse as a proper name, but his using that word in his prayer certainly suggests that from among his progeny would be born a people who would not only bear that name but would also possess the spirit of اسلام i.e. submission to the will of God.
رَبَّنَا وَابۡعَثۡ فِیۡہِمۡ رَسُوۡلًا مِّنۡہُمۡ یَتۡلُوۡا عَلَیۡہِمۡ اٰیٰتِکَ وَیُعَلِّمُہُمُ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَیُزَکِّیۡہِمۡ ۚ اِنَّکَ اَنۡتَ الۡعَزِیۡزُ الۡحَکِیۡمُ
2:152; 3:165; 62:3.
这节经文可以作为全章主题的总结, 本章不仅是本节的详述者, 而且其完全以本节所叙述的主题的次序处理其不同的主题, 也就是说, 先是迹象, 然后是经典, 然后是经典的哲理, 最后是民族发展的一切方法 (见本章引言)。有趣的是这里可以看到, «古兰经» 提到两篇不同的伊布拉欣的祈祷文--------一篇是关于伊司哈格的后代的, 一篇是关于伊司马仪的后代的。2:125中提到了前一篇祈祷文, 而后一篇在注释条目下的本节经文中被提到。在他的关于伊司哈格后代的祈祷文中, 伊布拉欣要求在他们中间提拔宗教领袖或复兴者, 但他没有提到他们的特殊的工作或身份--------他们是安拉派遣的普通复兴者, 将为古以色列人改过自新而相互继承。可是, 在这节经文中他在祈祷文中祈求安拉在他的后代中间提升一位负有特殊使命的伟大先知。这一差别真是伊布拉欣宗族两系支脉极为真实的写照。在本章125-130节经文提到伊布拉欣的这两篇祈祷文时, 曾暗示伊布拉欣不仅确为伊司哈卡的子孙的繁荣祈祷, 而且也为他的长子伊司马仪的子孙祈祷。伊司哈卡的后裔由于自己的罪恶行为而失去了先知品位。因此本节经文中那个主许的和为他降临而祈祷的先知一定属于伊布拉欣的另一些后裔, 即伊司玛仪的子孙。为了指出那被期望和主许的先知该是伊司马仪的后代, «古兰经» 非常适宜地提到了伊布拉欣和伊司马仪天房的建筑并提到了伊布拉欣为他长子的后代所作的祈祷。对于这一自然的结论, 基督教评论家们一般提出两种异议: (1) «圣经» 没有提到安拉曾向伊布拉欣作过有关伊司马仪的许诺, (2) 承认安拉确曾作过这样的诺言, 而不能证明这个事实, 即伊斯兰教的先知是伊司马仪的后裔。
至于第一种异议, 即使从 «圣经» 中看不到有关伊司马仪的预言, 不是说这样预言决不会有。而且, 如果可以用 «圣经» 的根据来证实对伊司哈卡及其后代的许诺确有其事, 为什么不能承认 «古兰经» 的根据, 在这一方面说来, 又为什么不能承认伊司玛仪的子女的根据, 可以证明安拉是向伊司马仪并且还向他的几个儿子作了许诺呢。可是 «圣经» 本身确提到了伊司马仪后代的未来的昌盛, 与提到伊司哈卡的儿子们的情况一样 («创世记» 16:10-12; 17:6-10; 17:18-20)。事实上, 对伊司马仪所作的许诺在实质上与对伊司哈卡所作的许诺并无不同--------他们两者都得到了祝福, 都会有成果, 两者的子孙都会特别兴旺, 两者都会成为伟大的民族, 两者的后代都受主许得到王国及领土。因此既然对两兄弟所作的许诺在性质上无实质差别, 给伊司哈卡的子女的那种奖赏, 伊司马仪的子女也必须能得到。这个事实已得到十分著名的基督教徒的肯定。(The Scofield Reference Bible, P.25)。
即使这个许约可被理解为包括伊司马仪的后代, 也还得证明穆圣是属于伊司马仪的宗族。在回答这第二个异议时, 可简单地注意一下几点: (1) 穆圣所属的古来西宗族始终相信并断言他们自己是伊司马仪的后裔, 这个声明得到全阿拉伯半岛人民的承认。 (2) 如果说古来西宗族和阿拉伯半岛的其他伊司马仪后代宗族是伊司马仪后裔是错误的, 那么, 伊司马仪的真正的后裔就要对这种声称提出抗议; 但没有听说曾有这样的异议。 (3) 在 («创世记»17:20) 中提到安拉已许诺祝福伊司马仪, 使他后代兴旺, 使他成为一个伟大民族和十二个王子的父亲。假如阿拉伯半岛的人民不是他的后裔, 受约的民族又在哪里?阿拉伯半岛的伊司马仪后代的各宗族确实是这块土地上的唯一有权声称者。 (4) 按照 («创世记» 21:8-14) 夏甲 (亚伯拉罕之妻) 为了满足萨拉 (亚伯拉罕之妻, 伊司哈卡之母) 的虚荣, 不得不离开她的家庭。如果不把她带到海佳兹 (حِجَازْ, Hijaz), 她的子孙是在哪里呢?她的流放又是在什么地方? (5) 阿拉伯地理学家一致同意巴兰 (فَارَان, Paran) 是给海佳兹的小山群所取的名称 (مُعْجَمُ الْبُلْدَان, Mu‘jamul-Buldan)。 (6) 按照 «圣经», 伊司马仪后裔 “居住的地方是从哈腓拉 (Havilah) 到书珥 (Shur)” («创世记»25:18), 而从 “哈腓拉到书珥” 这一短语是指阿拉伯半岛上反方向的两端 (J.Eadie, 季、伊迪编 Bib.Cyc.伦敦, 1862年)。(7) «圣经» 称伊司马仪为 “野人” («创世记»16:12), اَعْرَابِی (A‘rabi) 这词, 即 “沙漠的居住者” 表示差不多相同的意义。 (8) 甚至保罗也承认夏甲与阿拉伯半岛的关系 («加拉太书» 4:25)。 (9) 凯达尔 (Kedar) 是伊司马仪的一个儿子, 大家承认他的后裔定居在阿拉伯半岛的南部 (Bib. Cyc.伦敦, 1862年)。 (10) 托里 (C.C.Torrey) 教授说: “根据希伯来传说, 阿拉伯人是伊司马仪的后代。随后在 «创世记» 25:13ff 中被指名的 “十二个王子” («创世记» 17: 20) 代表阿拉伯人的各宗教或区域; 要特别注意凯达尔 (قِيْدَار, Kedar)、杜马 (دُوْمَة, Duma--------دُوْمَةُ الْجَنْدَلْ, Dumatul-Jandal)、提玛 (تَيْمَاء, Teima) 这个伟大的民族就是阿拉伯半岛人民” (Jewish Foundation of Islam, 83页)。“从体形特征、语言、所出现的当地习惯, ……以及从 «圣经» 的证实来看, 阿拉伯人基本上大多是伊司马仪的后代” (Cyclopedia of Biblical Literature, new York P. 685)。(11) “让我们始终谴责夏甲子孙们的邪恶倾向, 尤其是畜牲般的古莱西 (قُرَيْش, Kuraish) 人 (部落)” (Leaves from Three Ancient Qurans, edited by the Rev. Mingana, D.D., Intro.XIII)。
یہ رسول کریم صلی اللہ علیہ وسلم کے ظہور کے لئے دعا ہے۔
2:152; 3:165; 62:3.
The verse serves as a summary of the subject-matter of the entire Surah which constitutes not only its enlargement but treats the various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the Means of national progress (See Introduction to the Surah).
It may be of interest to note here that the Qur’an speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer is mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Divine Reformers who will follow one another for the reformation of the Israelites. In his prayer in the present verse, however, he prays to God to raise among his progeny a great Prophet
2:152; 3:165; 62:3.
Important Words:
آیات (Signs) is the plural of آیة which means, a sign, token, or mark by which a person or thing is known or recognized; it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, one knows that one also perceives the latter which one cannot perceive by itself; it also means a miracle, a wonder. The word is also used in the sense of a sentence; a part of speech; a verse (Lane & Aqrab).
کتاب (Book) means, anything written; a book; a prescribed law (Aqrab). See also 2:54.
حکمة (Wisdom) is derived from حکم (hakama). They say, حکمه i.e. he prevented or restrained him (from acting in an evil manner). حکم بالامر means, he judged and decreed in the matter. حکم (hakuma) means, he became wise (Aqrab). حکمةmeans, what prevents or restrains one from ignorant behaviour; knowledge or science; knowledge of the true nature of things; wisdom or wisdom underlying a commandment; an action according to the requirements thereof (Mufradat & Lane).
یزکیھم (purify them) is derived from زکی (zakka) which again is derived from زکا meaning, he or it grew and increased and developed; he or it became purified. زکی means, he purified; he caused to grow and increase. تزکیة means, the act of purifying and increasing (Aqrab).
العزیز (the Mighty) is derived from عز i.e. he was or became mighty, potent or powerful; or high, elevated or illustrious; or hard and resisting. عزیز means, mighty and powerful or high and elevated; or hard and resisting. It also sometimes means, distressing or grievous. العزیز used as the attributive name of God means, the Mighty Who overcomes everything; the Incomparable or Unparalleled (Lane). See also 2:207 and 5:55.
الحکیم (the Wise) is derived from the same root from which حکمة (for which see above) is derived. حکیم means, possessing knowledge or science or wisdom; wise; a sage; a philosopher; a physician; one who performs or executes affairs firmly, soundly, thoroughly, skilfully and well. الحکیم is one of the names of God meaning the All-Wise (Lane). Applied to the Quran the word would signify the book that is full of wisdom and is free from all defect and imperfection, having no incongruity or unsoundness; or the book which judiciously decides religious differences.
Commentary:
In this verse which is one of the most important, attention is drawn to the prayer of Abraham when he was leaving his wife Hagar and his son Ishmael to live in the arid valley of Mecca. The great prayer was to the effect that God might raise from among the Meccans a Prophet, who should (1) lay before the people Signs of God that may carry conviction to their minds; (2) teach them the Law of God; (3) initiate them into the philosophy of divine commandments, because until the wisdom underlying a commandment is brought home, one does not feel disposed to attend to it, but rather looks upon it as a burden, as was the case with the Christians who, unable to understand the underlying wisdom of the Mosaic Law, began to look upon it as a curse (Rom. 4:15; Gal. 3:13); and finally (4) purify the lives of men and open out to them the avenues of progress. See also 2:152.
This prayer of Abraham, offered from the very depth of his heart, was fulfilled in the person of the Holy Prophet. The wonderful way in which the Holy Prophet combined in his person the four characteristics mentioned in this prayer is a fact of history to which even his most hostile critics have testified. By universal consent the Prophet of Islam has been acclaimed as "the most successful Prophet".
The fact that Abraham did not here pray for many Prophets, but for one Prophet only shows that while offering this prayer, he had in view a very great Prophet, a Master-Prophet who was to transcend all. This prayer of Abraham has been applied by the Holy Prophet to himself. He is reported to have said انا دعوة ابراھیم i.e. "I am the prayer (personified) of Abraham" (Jarir & ‘Asakir).
As mentioned in the introductory remarks in the beginning of this chapter, the verse under comment serves as a summary of the entire chapter which is not only an enlargement of the subject matter of this verse but treats its various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the means of national progress.
It may be of interest to note here that the Quran speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer has been mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Reformers who will follow one another for the reformation of the Israelites. On the other hand, when Abraham prays about the progeny of Ishmael, he begs his Lord to raise among them a special Prophet with a specific and lofty mission. Again, when God answers the first-mentioned prayer of Abraham, He does not make any mention of the Reformers to be raised but leaves their appearance to be inferred only by implication; but He does make a pointed reference to the fact that in spite of these Reformers, the Israelites will end as transgressors. On the contrary, God makes no such mention about the progeny of Ishmael, thereby hinting that after the Promised Prophet has been raised, their glorious days will continue till the end of the world. This is indeed a marvellously true portrait of the two branches of the House of Abraham.
In making mention of the prayers of Abraham in verses 127 to 130 the Quran makes an allusion to the fact that Abraham did not only pray for the prosperity of the children of Isaac but also for the posterity of Ishmael, his firstborn. When the offspring of Isaac lost the gift of prophethood on account of their evil deeds, the next descendants of Abraham were the children of Ishmael and thus the Promised Prophet must belong to the House of the latter. In order to point out that the expected Prophet was to be an Ishmaelite, the Quran makes mention of the construction of the Ka‘bah by Abraham and Ishmael and of the prayers offered by Abraham for the posterity of his eldest son.
To this natural conclusion Christian critics generally bring forward two objections (1) that the Bible makes no mention of any promise having been made by God to Abraham concerning Ishmael, and (2) that, admitting that God did make such a promise, there is no proof of the fact that the Prophet of Islam was descended from Ishmael.
As regards the first objection, it should be borne in mind that even if the Bible be shown to contain no prophecy about Ishmael, the absence of such a mention in it cannot be considered as conclusive testimony that such a prophecy was not actually made. It is no secret that Sarah, the mother of Isaac, hated Ishmael and his mother, Hagar. This hatred of their mother for the House of Ishmael was inherited by her sons, the Israelites (Gen. 16:12). In these circumstances it would be idle to search for any express prophecy in favour of Ishmael and his progeny in the Bible; particularly when it was for a long time subjected to all sorts of interference on the part of the Israelites. Moreover, if the Biblical evidence can be taken to establish the existence of a promise about Isaac and his sons, why should not the evidence of the Quran and, for that matter, of the children of Ishmael, be accepted to establish the fact that promises were held out by God to Ishmael and his sons also. But the undeniable fact is that the Bible does contain references to the future prosperity of the sons of Ishmael similar to those it contains about the sons of Isaac. The following are some of these references:
(1) "And God said unto Abraham, thou shalt keep my covenant, therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep between me and you and thy seed after thee; every man child among you shall be circumcised" (Gen. 17:9, 10). This covenant was made with Abraham before the birth of Isaac and after Ishmael had been born, which shows that it applied to Ishmael and his children.
(2) "And the angel of the Lord said unto her (Ishmael’s mother), I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man (it appears that here some expression like "Arab" or the dweller of a desert country, has been translated as "wild"); his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren"; i.e., although all will constantly oppose him and be jealous of him, yet he will succeed (Gen. 16:10-12).
(3) Further evidence of Ishmael and his posterity being included in the covenant which God established between Himself and Abraham and his seed after him is furnished by Gen. 17:6-8 which says, "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." Now, has not the land of Canaan remained in the possession of the Ishmaelites for over 1,300 years? If the Arab Muslims are not the seed of Abraham, why has Canaan continued in their possession for so long?
(4) Again in Gen. 17:18-20, we read:
"And Abraham said unto God, O that Ishmael might live before thee! and God said,…And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation." It will thus be seen that the promises made for Ishmael are similar to those made for Isaac; nay, they are even greater in number, for, with regard to Ishmael, God says, (a) "I have blessed him"; (b) "I will make him fruitful"; (c) "I will multiply him exceedingly"; (d) "twelve princes shall he beget"; and (e) "I will make him a great nation".
(5) Further evidence of the fact that Ishmael was included in God’s covenant is furnished by the fact that circumcision which was instituted by God as a token of His covenant with Abraham and his seed after him, has continued among the descendants of Ishmael. Though Islam also enjoined it, yet it was already in vogue among the Arabs, which shows that they were the seed of Abraham and were consequently included in the covenant of which circumcision was instituted as a symbol.
In order to exclude Ishmael from God’s covenant, Christian writers sometimes bring forward the plea that the offspring of a handmaid cannot be included in Abraham’s seed. But this is entirely baseless; for, even conceding, for the sake of argument, that Ishmael’s mother was a handmaid, it has been clearly said with reference to Ishmael: "And also of the son of the bondwoman will I make a nation because he is thy seed" (Gen. 41:13).
The above-quoted verses of the Bible show (1) that Ishmael was born according to the promise of God given to Abraham before Ishmael’s birth; (2) that God blessed Ishmael and his mother, Hagar; (3) that He promised to make Ishmael and his mother fruitful and to multiply them exceedingly; (4) that God was with Ishmael; and (5) that the covenant of God with Abraham about the circumcision of every male child among his progeny applied to Ishmael and his children.
As a matter of fact, the promise made to Ishmael does not differ very much from that made to Isaac; they are both to be blessed, both to be made fruitful, the descendants of both to multiply exceedingly and both are to be made great nations, and kingdom and dominion is promised to the progeny of both. So when the nature of the promise made to both the brothers does not substantially differ, the kind of reward granted to the children of Isaac will have also to be admitted for the children of Ishmael. It would be wrong to think that as in Gen. 17:21 it is written that God will establish His covenant with Isaac, so Prophets were meant to be raised from among his children only, for a similar covenant was made with Abraham even before the birth of Isaac, and this clearly applied to Ishmael. This covenant is contained in Gen. 17:10, 11 according to which Ishmael was circumcised at the age of 13 and thenceforward circumcision became a religious rite with the posterity of Ishmael. It is therefore beyond any shadow of doubt that the covenant referred to above was intended for the children of Ishmael quite as much as for the children of Isaac. This fact has even been admitted by some eminent Christian writers of established authority (The Scofield Reference Bible, p. 25).
So far about verbal promises. Now let us see how God practically treated Ishmael. We read in Gen. 21:14-20, "And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-Sheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lifted up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? Fear not; for God has heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer."
This shows that God rendered miraculous help to Ishmael and brought into existence a well of water for his sake. It is now for the Christians to show what extraordinary thing God wrought for Isaac that may be compared with this. In the above passage it is also said that "God was with the lad", which means that Ishmael grew up under the special protection of the Lord.
Further evidence of the fact that Ishmael was looked upon as the seed of Abraham, on a par with Isaac, is furnished by the following circumstances:
In Gen. 25:6, we read that when Abraham grew old and was nearing his end, he sent away the sons of the concubines. And then the Bible goes on to say: "And these are the days of the years of Abraham’s life which he lived, an hundred three score and fifteen years, and Abraham gave up the ghost, and died in a good old age, an old man full of years; and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah." (Gen. 25:7-9). Now, if Ishmael was also treated as the offspring of a concubine, he ought to have been treated as the other children, who were the issue of concubines, were treated. But such was not the case; for when Abraham died, the children of the concubines were away and only Ishmael and Isaac were present, and both of them participated in the burial ceremony of their father. This shows that Ishmael was not treated as the offspring of a concubine, but was looked upon as the equal of Isaac and was treated accordingly.
In reply to the second objection that even if the covenant be understood to include the sons of Ishmael, it is yet to be proved that the Holy Prophet belonged to the House of Ishmael, the following points may briefly be noted:
(1) The best way to know the origin of a race is to refer to the traditions and the testimony of the race itself; and, as we all know, the Quraish, the tribe to which the Holy Prophet belonged, always believed and declared themselves to be the descendants of Ishmael and this claim was recognized by all the people of Arabia.
(2) If the claim of the Quraish and, for that matter, that of other Ishmaelite tribes of Arabia, to Ishmaelite descent had been false, the real descendants of Ishmael would have protested against such a false claim; but no such objection is known to have been ever raised.
(3) In Gen. 17:20 God had promised to bless Ishmael, to multiply his progeny, to make him a great nation and the father of twelve princes. If the people of Arabia are not his descendants, where is the promised nation? The Ishmaelite tribes of Arabia are indeed the only claimants in the field,
(4) According to Gen. 21:8-14 Hagar had to leave her home in order to satisfy the vanity of Sarah. If she was not taken to Hedjaz, where are her descendants found, and which is the place of her banishment?
(5) After her banishment Hagar dwelt in the wilderness of Paran (Gen. 21:21). Christian writers have tried to prove that Paran is Feiran near Jebel Serbal in the Sinai Peninsula. But the great English commentator of the Old Testament, who devoted his whole life to the study of the Bible, Dr. S. R. Driver, has had to confess after all that "the site of Paran, from which the wilderness derives its name, is, however, unknown" (Deut. p.4). On the contrary, the Arab geographers are all agreed that Paran is the name given to the hills of Hedjaz (Mu‘jamul-Buldan).
(6) We are told that the generations of Ishmael "dwelt from Havilah unto Shur" (Gen. 25:18) and the phrase "from Havilah unto Shur" designates the opposite extremes of Arabia (Bib. Cyc. by J. Eadie, London, 1862).
(7) The Bible calls Ishmael "a wild man" (Gen. 16:12) and the word اعرابی (A‘rabi) "a dweller of the desert" conveys almost the same sense.
(8) Even Paul has admitted Hagar’s connection with Arabia (Gal. 4:25).
(9) Kedar was a son of Ishmael and it is admitted that his descendants settled in the southern part of Arabia (Bib. Cyc. London, 1862).
(10) Prof. C. C. Torrey says: "The Arabs were Ishmaelites according to the Hebrew tradition…The 'twelve princes' (Gen. 17:20) subsequently named in Gen. 25:13ff, represent Arabian tribes or districts; notice especially Kedar, Duma (Dumatul-Jandal), Teima. The great nation is the people of Arabia." (Jewish Foundation of Islam, p.83).
(11) Similarly, the learned authors of the Cyclopedia of Biblical Literature, New York, (1877, p. 685) admit that "the Arabs, from physical characteristics, language, the occurrence of native traditions…and the testimony of the Bible are mainly and essentially Ishmaelites."
(12) Lastly there is the opinion of Narsai, a Syrian writer who lived about a hundred years before the birth of the Holy Prophet. Mingana quotes Narsai as saying: "The raid of the sons of Hagar was more cruel even than famine, and the blow that they gave was more sore than disease; the wound of the sons of Abraham is like the venom of a serpent and perhaps there is a remedy for the poison of reptiles but not for theirs—let us always blame the foul inclination of the sons of Hagar, and specially the people (the tribe) of Kuraish who are like animals." (Leaves from Three Ancient Qurans, edited by the Rev. A. Mingana, D.D. Intro. xiii).
In the face of these conclusive proofs both the objections, that (1) Ishmael was not included in the covenant which God made with Abraham, and that (2) Ishmael did not settle in Arabia or that the Holy Prophet of Islam was not a descen-dant of Ishmael, fall to the ground.
Before passing on to the next verse a brief reference to Hagar, mother of Ishmael, will not be out of place here. C. J. Ellicott, Lord Bishop of Gloucester, says in his Commentary: "Hagar…was to be, not Abraham’s concubine, but his wife" (Vol. 1, p. 69). The Targums of Onkelos and Jonathan ben Uzziel tell us that "Sarah…took Hagar…and set her free, and gave her to Abraham, her husband, to wife" (Translation by J. W. Etheridge, London, 1862, p. 205). This setting free of the "handmaid" or "bondwoman" does not imply that Hagar was a barbarian slave or that she was a slave from her very childhood. Sir Leonard Wooley says that she was a "civilised creature sprung from the second great centre of culture in the ancient world" (Abraham, London, 1936, p. 144).
"According to Midrash", says another authority, "Hagar had been given as a slave to Abraham by her father, the Pharaoh of Egypt, who said, "My daughter had better be a slave in the house of Abraham, than mistress in any other" (Translation of the Targums by J. W. Etheridge, note 8, on page 204).
c
2:152; 3:165; 62:3.
81
这节经文可以作为全章主题的总结, 本章不仅是本节的详述者, 而且其完全以本节所叙述的主题的次序处理其不同的主题, 也就是说, 先是迹象, 然后是经典, 然后是经典的哲理, 最后是民族发展的一切方法 (见本章引言)。有趣的是这里可以看到, «古兰经» 提到两篇不同的伊布拉欣的祈祷文--------一篇是关于伊司哈格的后代的, 一篇是关于伊司马仪的后代的。2:125中提到了前一篇祈祷文, 而后一篇在注释条目下的本节经文中被提到。在他的关于伊司哈格后代的祈祷文中, 伊布拉欣要求在他们中间提拔宗教领袖或复兴者, 但他没有提到他们的特殊的工作或身份--------他们是安拉派遣的普通复兴者, 将为古以色列人改过自新而相互继承。可是, 在这节经文中他在祈祷文中祈求安拉在他的后代中间提升一位负有特殊使命的伟大先知。这一差别真是伊布拉欣宗族两系支脉极为真实的写照。在本章125-130节经文提到伊布拉欣的这两篇祈祷文时, 曾暗示伊布拉欣不仅确为伊司哈卡的子孙的繁荣祈祷, 而且也为他的长子伊司马仪的子孙祈祷。伊司哈卡的后裔由于自己的罪恶行为而失去了先知品位。因此本节经文中那个主许的和为他降临而祈祷的先知一定属于伊布拉欣的另一些后裔, 即伊司玛仪的子孙。为了指出那被期望和主许的先知该是伊司马仪的后代, «古兰经» 非常适宜地提到了伊布拉欣和伊司马仪天房的建筑并提到了伊布拉欣为他长子的后代所作的祈祷。对于这一自然的结论, 基督教评论家们一般提出两种异议: (1) «圣经» 没有提到安拉曾向伊布拉欣作过有关伊司马仪的许诺, (2) 承认安拉确曾作过这样的诺言, 而不能证明这个事实, 即伊斯兰教的先知是伊司马仪的后裔。
至于第一种异议, 即使从 «圣经» 中看不到有关伊司马仪的预言, 不是说这样预言决不会有。而且, 如果可以用 «圣经» 的根据来证实对伊司哈卡及其后代的许诺确有其事, 为什么不能承认 «古兰经» 的根据, 在这一方面说来, 又为什么不能承认伊司玛仪的子女的根据, 可以证明安拉是向伊司马仪并且还向他的几个儿子作了许诺呢。可是 «圣经» 本身确提到了伊司马仪后代的未来的昌盛, 与提到伊司哈卡的儿子们的情况一样 («创世记» 16:10-12; 17:6-10; 17:18-20)。事实上, 对伊司马仪所作的许诺在实质上与对伊司哈卡所作的许诺并无不同--------他们两者都得到了祝福, 都会有成果, 两者的子孙都会特别兴旺, 两者都会成为伟大的民族, 两者的后代都受主许得到王国及领土。因此既然对两兄弟所作的许诺在性质上无实质差别, 给伊司哈卡的子女的那种奖赏, 伊司马仪的子女也必须能得到。这个事实已得到十分著名的基督教徒的肯定。(The Scofield Reference Bible, P.25)。
即使这个许约可被理解为包括伊司马仪的后代, 也还得证明穆圣是属于伊司马仪的宗族。在回答这第二个异议时, 可简单地注意一下几点: (1) 穆圣所属的古来西宗族始终相信并断言他们自己是伊司马仪的后裔, 这个声明得到全阿拉伯半岛人民的承认。 (2) 如果说古来西宗族和阿拉伯半岛的其他伊司马仪后代宗族是伊司马仪后裔是错误的, 那么, 伊司马仪的真正的后裔就要对这种声称提出抗议; 但没有听说曾有这样的异议。 (3) 在 («创世记»17:20) 中提到安拉已许诺祝福伊司马仪, 使他后代兴旺, 使他成为一个伟大民族和十二个王子的父亲。假如阿拉伯半岛的人民不是他的后裔, 受约的民族又在哪里?阿拉伯半岛的伊司马仪后代的各宗族确实是这块土地上的唯一有权声称者。 (4) 按照 («创世记» 21:8-14) 夏甲 (亚伯拉罕之妻) 为了满足萨拉 (亚伯拉罕之妻, 伊司哈卡之母) 的虚荣, 不得不离开她的家庭。如果不把她带到海佳兹 (حِجَازْ, Hijaz), 她的子孙是在哪里呢?她的流放又是在什么地方? (5) 阿拉伯地理学家一致同意巴兰 (فَارَان, Paran) 是给海佳兹的小山群所取的名称 (مُعْجَمُ الْبُلْدَان, Mu‘jamul-Buldan)。 (6) 按照 «圣经», 伊司马仪后裔 “居住的地方是从哈腓拉 (Havilah) 到书珥 (Shur)” («创世记»25:18), 而从 “哈腓拉到书珥” 这一短语是指阿拉伯半岛上反方向的两端 (J.Eadie, 季、伊迪编 Bib.Cyc.伦敦, 1862年)。(7) «圣经» 称伊司马仪为 “野人” («创世记»16:12), اَعْرَابِی (A‘rabi) 这词, 即 “沙漠的居住者” 表示差不多相同的意义。 (8) 甚至保罗也承认夏甲与阿拉伯半岛的关系 («加拉太书» 4:25)。 (9) 凯达尔 (Kedar) 是伊司马仪的一个儿子, 大家承认他的后裔定居在阿拉伯半岛的南部 (Bib. Cyc.伦敦, 1862年)。 (10) 托里 (C.C.Torrey) 教授说: “根据希伯来传说, 阿拉伯人是伊司马仪的后代。随后在 «创世记» 25:13ff 中被指名的 “十二个王子” («创世记» 17: 20) 代表阿拉伯人的各宗教或区域; 要特别注意凯达尔 (قِيْدَار, Kedar)、杜马 (دُوْمَة, Duma--------دُوْمَةُ الْجَنْدَلْ, Dumatul-Jandal)、提玛 (تَيْمَاء, Teima) 这个伟大的民族就是阿拉伯半岛人民” (Jewish Foundation of Islam, 83页)。“从体形特征、语言、所出现的当地习惯, ……以及从 «圣经» 的证实来看, 阿拉伯人基本上大多是伊司马仪的后代” (Cyclopedia of Biblical Literature, new York P. 685)。(11) “让我们始终谴责夏甲子孙们的邪恶倾向, 尤其是畜牲般的古莱西 (قُرَيْش, Kuraish) 人 (部落)” (Leaves from Three Ancient Qurans, edited by the Rev. Mingana, D.D., Intro.XIII)。
2
یہ رسول کریم صلی اللہ علیہ وسلم کے ظہور کے لئے دعا ہے۔
a
2:152; 3:165; 62:3.
136
Important Words:
آیات (Signs) is the plural of آیة which means, a sign, token, or mark by which a person or thing is known or recognized; it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, one knows that one also perceives the latter which one cannot perceive by itself; it also means a miracle, a wonder. The word is also used in the sense of a sentence; a part of speech; a verse (Lane & Aqrab).
کتاب (Book) means, anything written; a book; a prescribed law (Aqrab). See also 2:54.
حکمة (Wisdom) is derived from حکم (hakama). They say, حکمه i.e. he prevented or restrained him (from acting in an evil manner). حکم بالامر means, he judged and decreed in the matter. حکم (hakuma) means, he became wise (Aqrab). حکمةmeans, what prevents or restrains one from ignorant behaviour; knowledge or science; knowledge of the true nature of things; wisdom or wisdom underlying a commandment; an action according to the requirements thereof (Mufradat & Lane).
یزکیھم (purify them) is derived from زکی (zakka) which again is derived from زکا meaning, he or it grew and increased and developed; he or it became purified. زکی means, he purified; he caused to grow and increase. تزکیة means, the act of purifying and increasing (Aqrab).
العزیز (the Mighty) is derived from عز i.e. he was or became mighty, potent or powerful; or high, elevated or illustrious; or hard and resisting. عزیز means, mighty and powerful or high and elevated; or hard and resisting. It also sometimes means, distressing or grievous. العزیز used as the attributive name of God means, the Mighty Who overcomes everything; the Incomparable or Unparalleled (Lane). See also 2:207 and 5:55.
الحکیم (the Wise) is derived from the same root from which حکمة (for which see above) is derived. حکیم means, possessing knowledge or science or wisdom; wise; a sage; a philosopher; a physician; one who performs or executes affairs firmly, soundly, thoroughly, skilfully and well. الحکیم is one of the names of God meaning the All-Wise (Lane). Applied to the Quran the word would signify the book that is full of wisdom and is free from all defect and imperfection, having no incongruity or unsoundness; or the book which judiciously decides religious differences.
Commentary:
In this verse which is one of the most important, attention is drawn to the prayer of Abraham when he was leaving his wife Hagar and his son Ishmael to live in the arid valley of Mecca. The great prayer was to the effect that God might raise from among the Meccans a Prophet, who should (1) lay before the people Signs of God that may carry conviction to their minds; (2) teach them the Law of God; (3) initiate them into the philosophy of divine commandments, because until the wisdom underlying a commandment is brought home, one does not feel disposed to attend to it, but rather looks upon it as a burden, as was the case with the Christians who, unable to understand the underlying wisdom of the Mosaic Law, began to look upon it as a curse (Rom. 4:15; Gal. 3:13); and finally (4) purify the lives of men and open out to them the avenues of progress. See also 2:152.
This prayer of Abraham, offered from the very depth of his heart, was fulfilled in the person of the Holy Prophet. The wonderful way in which the Holy Prophet combined in his person the four characteristics mentioned in this prayer is a fact of history to which even his most hostile critics have testified. By universal consent the Prophet of Islam has been acclaimed as "the most successful Prophet".
The fact that Abraham did not here pray for many Prophets, but for one Prophet only shows that while offering this prayer, he had in view a very great Prophet, a Master-Prophet who was to transcend all. This prayer of Abraham has been applied by the Holy Prophet to himself. He is reported to have said انا دعوة ابراھیم i.e. "I am the prayer (personified) of Abraham" (Jarir & ‘Asakir).
As mentioned in the introductory remarks in the beginning of this chapter, the verse under comment serves as a summary of the entire chapter which is not only an enlargement of the subject matter of this verse but treats its various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the means of national progress.
It may be of interest to note here that the Quran speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer has been mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Reformers who will follow one another for the reformation of the Israelites. On the other hand, when Abraham prays about the progeny of Ishmael, he begs his Lord to raise among them a special Prophet with a specific and lofty mission. Again, when God answers the first-mentioned prayer of Abraham, He does not make any mention of the Reformers to be raised but leaves their appearance to be inferred only by implication; but He does make a pointed reference to the fact that in spite of these Reformers, the Israelites will end as transgressors. On the contrary, God makes no such mention about the progeny of Ishmael, thereby hinting that after the Promised Prophet has been raised, their glorious days will continue till the end of the world. This is indeed a marvellously true portrait of the two branches of the House of Abraham.
In making mention of the prayers of Abraham in verses 127 to 130 the Quran makes an allusion to the fact that Abraham did not only pray for the prosperity of the children of Isaac but also for the posterity of Ishmael, his firstborn. When the offspring of Isaac lost the gift of prophethood on account of their evil deeds, the next descendants of Abraham were the children of Ishmael and thus the Promised Prophet must belong to the House of the latter. In order to point out that the expected Prophet was to be an Ishmaelite, the Quran makes mention of the construction of the Ka‘bah by Abraham and Ishmael and of the prayers offered by Abraham for the posterity of his eldest son.
To this natural conclusion Christian critics generally bring forward two objections (1) that the Bible makes no mention of any promise having been made by God to Abraham concerning Ishmael, and (2) that, admitting that God did make such a promise, there is no proof of the fact that the Prophet of Islam was descended from Ishmael.
As regards the first objection, it should be borne in mind that even if the Bible be shown to contain no prophecy about Ishmael, the absence of such a mention in it cannot be considered as conclusive testimony that such a prophecy was not actually made. It is no secret that Sarah, the mother of Isaac, hated Ishmael and his mother, Hagar. This hatred of their mother for the House of Ishmael was inherited by her sons, the Israelites (Gen. 16:12). In these circumstances it would be idle to search for any express prophecy in favour of Ishmael and his progeny in the Bible; particularly when it was for a long time subjected to all sorts of interference on the part of the Israelites. Moreover, if the Biblical evidence can be taken to establish the existence of a promise about Isaac and his sons, why should not the evidence of the Quran and, for that matter, of the children of Ishmael, be accepted to establish the fact that promises were held out by God to Ishmael and his sons also. But the undeniable fact is that the Bible does contain references to the future prosperity of the sons of Ishmael similar to those it contains about the sons of Isaac. The following are some of these references:
(1) "And God said unto Abraham, thou shalt keep my covenant, therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep between me and you and thy seed after thee; every man child among you shall be circumcised" (Gen. 17:9, 10). This covenant was made with Abraham before the birth of Isaac and after Ishmael had been born, which shows that it applied to Ishmael and his children.
(2) "And the angel of the Lord said unto her (Ishmael’s mother), I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man (it appears that here some expression like "Arab" or the dweller of a desert country, has been translated as "wild"); his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren"; i.e., although all will constantly oppose him and be jealous of him, yet he will succeed (Gen. 16:10-12).
(3) Further evidence of Ishmael and his posterity being included in the covenant which God established between Himself and Abraham and his seed after him is furnished by Gen. 17:6-8 which says, "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." Now, has not the land of Canaan remained in the possession of the Ishmaelites for over 1,300 years? If the Arab Muslims are not the seed of Abraham, why has Canaan continued in their possession for so long?
(4) Again in Gen. 17:18-20, we read:
"And Abraham said unto God, O that Ishmael might live before thee! and God said,…And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation." It will thus be seen that the promises made for Ishmael are similar to those made for Isaac; nay, they are even greater in number, for, with regard to Ishmael, God says, (a) "I have blessed him"; (b) "I will make him fruitful"; (c) "I will multiply him exceedingly"; (d) "twelve princes shall he beget"; and (e) "I will make him a great nation".
(5) Further evidence of the fact that Ishmael was included in God’s covenant is furnished by the fact that circumcision which was instituted by God as a token of His covenant with Abraham and his seed after him, has continued among the descendants of Ishmael. Though Islam also enjoined it, yet it was already in vogue among the Arabs, which shows that they were the seed of Abraham and were consequently included in the covenant of which circumcision was instituted as a symbol.
In order to exclude Ishmael from God’s covenant, Christian writers sometimes bring forward the plea that the offspring of a handmaid cannot be included in Abraham’s seed. But this is entirely baseless; for, even conceding, for the sake of argument, that Ishmael’s mother was a handmaid, it has been clearly said with reference to Ishmael: "And also of the son of the bondwoman will I make a nation because he is thy seed" (Gen. 41:13).
The above-quoted verses of the Bible show (1) that Ishmael was born according to the promise of God given to Abraham before Ishmael’s birth; (2) that God blessed Ishmael and his mother, Hagar; (3) that He promised to make Ishmael and his mother fruitful and to multiply them exceedingly; (4) that God was with Ishmael; and (5) that the covenant of God with Abraham about the circumcision of every male child among his progeny applied to Ishmael and his children.
As a matter of fact, the promise made to Ishmael does not differ very much from that made to Isaac; they are both to be blessed, both to be made fruitful, the descendants of both to multiply exceedingly and both are to be made great nations, and kingdom and dominion is promised to the progeny of both. So when the nature of the promise made to both the brothers does not substantially differ, the kind of reward granted to the children of Isaac will have also to be admitted for the children of Ishmael. It would be wrong to think that as in Gen. 17:21 it is written that God will establish His covenant with Isaac, so Prophets were meant to be raised from among his children only, for a similar covenant was made with Abraham even before the birth of Isaac, and this clearly applied to Ishmael. This covenant is contained in Gen. 17:10, 11 according to which Ishmael was circumcised at the age of 13 and thenceforward circumcision became a religious rite with the posterity of Ishmael. It is therefore beyond any shadow of doubt that the covenant referred to above was intended for the children of Ishmael quite as much as for the children of Isaac. This fact has even been admitted by some eminent Christian writers of established authority (The Scofield Reference Bible, p. 25).
So far about verbal promises. Now let us see how God practically treated Ishmael. We read in Gen. 21:14-20, "And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-Sheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lifted up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? Fear not; for God has heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer."
This shows that God rendered miraculous help to Ishmael and brought into existence a well of water for his sake. It is now for the Christians to show what extraordinary thing God wrought for Isaac that may be compared with this. In the above passage it is also said that "God was with the lad", which means that Ishmael grew up under the special protection of the Lord.
Further evidence of the fact that Ishmael was looked upon as the seed of Abraham, on a par with Isaac, is furnished by the following circumstances:
In Gen. 25:6, we read that when Abraham grew old and was nearing his end, he sent away the sons of the concubines. And then the Bible goes on to say: "And these are the days of the years of Abraham’s life which he lived, an hundred three score and fifteen years, and Abraham gave up the ghost, and died in a good old age, an old man full of years; and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah." (Gen. 25:7-9). Now, if Ishmael was also treated as the offspring of a concubine, he ought to have been treated as the other children, who were the issue of concubines, were treated. But such was not the case; for when Abraham died, the children of the concubines were away and only Ishmael and Isaac were present, and both of them participated in the burial ceremony of their father. This shows that Ishmael was not treated as the offspring of a concubine, but was looked upon as the equal of Isaac and was treated accordingly.
In reply to the second objection that even if the covenant be understood to include the sons of Ishmael, it is yet to be proved that the Holy Prophet belonged to the House of Ishmael, the following points may briefly be noted:
(1) The best way to know the origin of a race is to refer to the traditions and the testimony of the race itself; and, as we all know, the Quraish, the tribe to which the Holy Prophet belonged, always believed and declared themselves to be the descendants of Ishmael and this claim was recognized by all the people of Arabia.
(2) If the claim of the Quraish and, for that matter, that of other Ishmaelite tribes of Arabia, to Ishmaelite descent had been false, the real descendants of Ishmael would have protested against such a false claim; but no such objection is known to have been ever raised.
(3) In Gen. 17:20 God had promised to bless Ishmael, to multiply his progeny, to make him a great nation and the father of twelve princes. If the people of Arabia are not his descendants, where is the promised nation? The Ishmaelite tribes of Arabia are indeed the only claimants in the field,
(4) According to Gen. 21:8-14 Hagar had to leave her home in order to satisfy the vanity of Sarah. If she was not taken to Hedjaz, where are her descendants found, and which is the place of her banishment?
(5) After her banishment Hagar dwelt in the wilderness of Paran (Gen. 21:21). Christian writers have tried to prove that Paran is Feiran near Jebel Serbal in the Sinai Peninsula. But the great English commentator of the Old Testament, who devoted his whole life to the study of the Bible, Dr. S. R. Driver, has had to confess after all that "the site of Paran, from which the wilderness derives its name, is, however, unknown" (Deut. p.4). On the contrary, the Arab geographers are all agreed that Paran is the name given to the hills of Hedjaz (Mu‘jamul-Buldan).
(6) We are told that the generations of Ishmael "dwelt from Havilah unto Shur" (Gen. 25:18) and the phrase "from Havilah unto Shur" designates the opposite extremes of Arabia (Bib. Cyc. by J. Eadie, London, 1862).
(7) The Bible calls Ishmael "a wild man" (Gen. 16:12) and the word اعرابی (A‘rabi) "a dweller of the desert" conveys almost the same sense.
(8) Even Paul has admitted Hagar’s connection with Arabia (Gal. 4:25).
(9) Kedar was a son of Ishmael and it is admitted that his descendants settled in the southern part of Arabia (Bib. Cyc. London, 1862).
(10) Prof. C. C. Torrey says: "The Arabs were Ishmaelites according to the Hebrew tradition…The 'twelve princes' (Gen. 17:20) subsequently named in Gen. 25:13ff, represent Arabian tribes or districts; notice especially Kedar, Duma (Dumatul-Jandal), Teima. The great nation is the people of Arabia." (Jewish Foundation of Islam, p.83).
(11) Similarly, the learned authors of the Cyclopedia of Biblical Literature, New York, (1877, p. 685) admit that "the Arabs, from physical characteristics, language, the occurrence of native traditions…and the testimony of the Bible are mainly and essentially Ishmaelites."
(12) Lastly there is the opinion of Narsai, a Syrian writer who lived about a hundred years before the birth of the Holy Prophet. Mingana quotes Narsai as saying: "The raid of the sons of Hagar was more cruel even than famine, and the blow that they gave was more sore than disease; the wound of the sons of Abraham is like the venom of a serpent and perhaps there is a remedy for the poison of reptiles but not for theirs—let us always blame the foul inclination of the sons of Hagar, and specially the people (the tribe) of Kuraish who are like animals." (Leaves from Three Ancient Qurans, edited by the Rev. A. Mingana, D.D. Intro. xiii).
In the face of these conclusive proofs both the objections, that (1) Ishmael was not included in the covenant which God made with Abraham, and that (2) Ishmael did not settle in Arabia or that the Holy Prophet of Islam was not a descen-dant of Ishmael, fall to the ground.
Before passing on to the next verse a brief reference to Hagar, mother of Ishmael, will not be out of place here. C. J. Ellicott, Lord Bishop of Gloucester, says in his Commentary: "Hagar…was to be, not Abraham’s concubine, but his wife" (Vol. 1, p. 69). The Targums of Onkelos and Jonathan ben Uzziel tell us that "Sarah…took Hagar…and set her free, and gave her to Abraham, her husband, to wife" (Translation by J. W. Etheridge, London, 1862, p. 205). This setting free of the "handmaid" or "bondwoman" does not imply that Hagar was a barbarian slave or that she was a slave from her very childhood. Sir Leonard Wooley says that she was a "civilised creature sprung from the second great centre of culture in the ancient world" (Abraham, London, 1936, p. 144).
"According to Midrash", says another authority, "Hagar had been given as a slave to Abraham by her father, the Pharaoh of Egypt, who said, "My daughter had better be a slave in the house of Abraham, than mistress in any other" (Translation of the Targums by J. W. Etheridge, note 8, on page 204).
b
2:152; 3:165; 62:3.
147
The verse serves as a summary of the subject-matter of the entire Surah which constitutes not only its enlargement but treats the various subjects in exactly the same order in which they have been mentioned in this verse, i.e. first come the Signs, then the Book, then the Wisdom of the Law, and last of all the Means of national progress (See Introduction to the Surah).
It may be of interest to note here that the Qur’an speaks of two separate prayers of Abraham—one about the progeny of Isaac and the other about that of Ishmael. The former prayer is mentioned in 2:125 and the latter in the verse under comment. In his prayer about the progeny of Isaac, Abraham asks that Imams or Reformers may be raised from among them, but he makes no mention of their special work or status—they are ordinary Divine Reformers who will follow one another for the reformation of the Israelites. In his prayer in the present verse, however, he prays to God to raise among his progeny a great Prophet
اٰمَنَ الرَّسُوۡلُ بِمَاۤ اُنۡزِلَ اِلَیۡہِ مِنۡ رَّبِّہٖ وَالۡمُؤۡمِنُوۡنَ ۚ کُلٌّ اٰمَنَ بِاللّٰہِ وَمَلٰٓئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡ رُّسُلِہٖ ۚ وَقَالُوۡا سَمِعۡنَا وَاَطَعۡنَا ۖ غُفۡرَانَکَ رَبَّنَا وَاِلَیۡکَ الۡمَصِیۡرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
لَا یُکَلِّفُ اللّٰہُ نَفۡسًا اِلَّا وُسۡعَہَا ۚ لَہَا مَا کَسَبَتۡ وَعَلَیۡہَا مَا اکۡتَسَبَتۡ ۗ رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِیۡنَاۤ اَوۡ اَخۡطَاۡنَا ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَیۡنَاۤ اِصۡرًا کَمَا حَمَلۡتَہٗ عَلَی الَّذِیۡنَ مِنۡ قَبۡلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَۃَ لَنَا بِہٖ ۖ وَاعۡفُ عَنَّا وَاغۡفِرۡ لَنَا وَارۡحَمۡنَاۤ ۚ اَنۡتَ مَوۡلٰٮنَا فَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
2:234.
3:148.
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
3:148.
See 2:234.
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
See 2:234.
3:148.
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
2:234.
b
3:148.
217
这一句有力驳斥了基督替世人赎罪而受难至死的教义。它体现了两个重要原则: (1) 安拉授予律令时, 对人类的能力和自然限制总是给以应有的关心的, (2) 道德上的纯洁并不一定要求完全没有一切种类的失误和缺点。期望人类所做的一切, 只是他们要诚意尽力争取做好事而避免罪恶的事。其他的可由永久仁慈的安拉来宽赦他们。因此, 不需要基督来替世人赎罪。
218
كَسَبَ (Kasaba) 这个字一般指做好事。اِكْتَسَبَ (Iktasaba) 一般指做恶事。两个字都出自相同词根, 而后者较着重地指行为一方。做好事的人, 即使他们是偶然或不是自觉地出力去做的, 将得到报答; 而做恶事的人, 只有在他们深思熟虑而有意识努力去犯这些罪行的, 才受到惩罚。
219
在一般情况下, نِسْيَان (Nisyan) 和 خَطِيْئَة (Khati’ah) 是不受惩罚的, 因为它们是无意的, 或缺少动机的; 而有意的或有动机的必须受到惩罚。但是, 这里这两个字的意思是 “忘记” 和 “错误”。如果加以应有的小心的话, 它们是可以避免的。
220
اِصْر (Isr) 的意思是: (1) 限制人们行动的一种负担; (2) 一种很重大的责任, 如果不能完成的话, 会使人受到应得的惩罚; (3) 一种罪恶或冒犯;以及 (4) 对罪恶行为的严厉惩罚。“ 求你使我们不致像前人一样担负重担!” 这句话, 并不意味着放在我们身上的负担要比前人身上的轻些。这句话的意思是, 求你保护我们不违背对你的许约, 这样可以使我们免于承担像前人所承担那样的背逆罪过。这是为保存和保护伊斯兰教以及保护穆斯林不会招致安拉不悦的一种集体的祈祷。
1
اَخَذَ : جب گناہ یا غلطی کے متعلق آئے تو اس کے معنے ہوتے ہیں عَاقَبَہٗ : اسے اس کے گناہ کی سزا دی (اقرب الموارد) یہاں پکڑنے کی بجائے سزا دینا ترجمہ کیا گیا ہے۔
2
اِصْرٌ کے معنے عہد‘ اقرار‘ ثقل‘ بوجھ اور اَلذَّنْبُ یعنی گناہ کے ہیں (اقرب) نیز وہ کام جو انسان کو نیکی سے روک دیں اور محروم کر دیں۔ جیسے قرآن کریم میں ہے وَ یَضَعُ عَنْھُمْ اِصْرَھُمْ (اعراف: ۱۵۸) نیز اِصْرٌ اس تاکیدی عہد کو بھی کہتے ہیں جو عہد شکن کو ثواب اور نیکیوں سے محروم کر دے (مفردات) اس آیت کا یہ مطلب نہیں کہ پہلے لوگوں پر زیادہ بوجھ تھا ہم پر کم ڈالیو۔ بلکہ مراد یہ ہے کہ جس طرح ان پر احکام الٰہی کے توڑنے پر ذمہ داری ڈالی گئی تھی اور وہ ثواب کے کاموں سے محروم ہو گئے تھے اسی طرح ہم پر ذمہ داری نہ ڈالی جائے۔ یعنی ہم عہد شکن ہو کر ثواب کے کاموں سے م
3
حَمَّلَہٗ: جَعَلَہٗ یَحْمِلُہٗ۔ اس سے بوجھ اٹھوایا (اقرب) اس سے مراد بھی عذاب ہے‘ یعنی ایسا عذاب ہم پر نہ آئے کہ ہم کچلے جائیں اور پھر اٹھنے کی طاقت نہ رہے۔ چنانچہ اس سے آگے ’’درگذر کر‘‘ کے الفاظ اس مفہوم کو واضح کر دیتے ہیں۔
4
قَوْمٌ کے معنے لوگوں کی ایک جماعت کے ہوتے ہیں۔ رشتہ داروں اور قریبیوں کے لئے بھی یہ لفظ بولا جاتا ہے (اقرب) پس قوم کے معنے لازما ً قوم کے نہیں ہوتے بلکہ ہر اس گروہ پر یہ لفظ بولا جاتا ہے جو ایک مقصد پر جمع ہوں۔ چونکہ کفار مسلمانوں کے خلاف جمع تھے اس لئے وہ ایک قوم کہلانے کے مستحق تھے۔ قَوْم کے معنے دشمنوں کے بھی ہوتے ہیں (اقرب) ان معنوں کی رو سے آیت کے یہ معنے ہوں گے کہ کافر دشمنوں کے خلاف ہماری مدد کر۔ یہ معنے زیادہ لطیف ہیں لیکن چونکہ عام طور پر لوگ ان معنوں سے واقف نہیں۔ میں نے ترجمہ مشہور معنوں کی رو سے کر دیا ہے تا طبائع پر گراں نہ گذرے۔
a
See 2:234.
b
3:148.
292A
Important Words:
اصرا (responsibility). They say اصرالشیء i.e. he broke the thing. اصرہ means, be confined or detained or debarred him; he held him in custody or he restrained him. اصرالخیمة means, he provided the tent with a peg or a rope for tying. اصر (isr.) or اصر (asr) or اصر (usr) means: (1) a burden which restrains one from motion; (2) a burdensome covenant or a heavy responsibility the breaking of which makes one deserving of punishment; (3) a sin, or an offence; and (4) grievous punishment of a sin (Aqrab & Lane).
Commentary:
The clause, Allah burdens not any soul beyond its capacity, is a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for human capacities and weaknesses. (2) That purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive after good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no atonement is needed.
The word کسب (earns) has been used here with regard to the doing of good deeds and اکتسب (incurs) for the doing of evil deeds. They are from the same root but the latter denotes greater exertion. Thus the words hint that a man will be rewarded for good deeds even if they are done casually and without concentrated effort, while he will be punished for his evil deeds only if they are committed deliberately and with concentrated effort.
In ordinary circumstances, نسیان (forgetfulness) and خطاء (error) are not punishable, for they lack intention or motive which are necessary for punishment. But here the words denote a forgetfulness and an error which might have been avoided, if due care had been exercised.
As explained under Important Words above, the word اصر (responsibility) has several connot-ations, all of which are applicable here. Hence, the verse may also be translated as (a) Impose not on us a sin, i.e. enable us to avoid sin and prevent us from the doing of deeds which might make us stumble; (b) Do not punish us if we commit some sin or break some covenant; (c) Taking the expression لاتحمل علینا to mean, as it literally does, do not make it ride us or do not mount it on us, the clause may also be rendered as, do not make a responsibility or a covenant mount on us as Thou didst mount it on those before us. The simile is beautiful. divine covenants are meant to help the people in their onward march; but sometimes, through abuse or breach, they become a burden, instead of a help, thus turning into a rider in place of a riding beast. Muslims are taught to pray against such an eventuality.
The words, lay not on us a responsibility as Thou didst lay upon those before us, do not mean that Muslims have been taught to wish for lighter burdens. The facts of history belie that inference. The words only mean that God may help Muslims to fulfil their responsibilities and to avoid sins as well as the consequences thereof. The previous peoples were entrusted with some responsibilities and given certain commandments which were all for their own good, but many of them failed to fulfil them and also rejected Islam to which they had been invited and thus turned a blissful guidance into a veritable means of incurring God’s displeasure. Thus, they were virtually laid under an isr or a burdensome responsibility. Muslims, being the bearers of the final and universal Shari‘ah, have been exhorted to set a better example and pray to God for success in their great task and in the fulfilment of their heavy responsibilities. The laying of burden or burdensome responsibility has been attributed to God just as in the Quranic idiom ضلالة (misguidance) is sometimes attributed to Him for which see 2:7.
The clause, lay not on us a responsibility as Thou didst lay on those before us, may also refer to Christians particularly who, by declaring the Law to be a curse, converted a divine mercy into an isr, i.e. a burden and a punishment. Muslims are thus taught to pray that for them the Shari‘ah may always remain a mercy. In this case the verse comes as a fitting preamble to the succeeding Surah of which Christianity forms the special theme.
The clause, and efface our sins and grant us Forgiveness and have Mercy on us, comprises three important invocations placed in perfect order. They not only correspond to the preceding three prayers but also constitute a perfect manifestation of a perfect treatment on the part of a perfect Master. فاعف عنا means that God may efface our sins and leave out no trace of them to be seen by men. اغفرلنا means that He may not only efface our sins but also grant us forgiveness so that He Himself may treat them as non-existent. And ارحمنا means that God may not only efface our sins and forgive us but also show positive mercy to us.
The concluding clause, help us Thou against the disbelieving people, provides a fitting ending to the Surah. The Muslims are out for a great struggle. The entire world of کفر (disbelief) is arrayed against them and the field of work, as hinted in Abraham’s prayer (2:130), is wide and far-stretched, extending over (1) heavenly signs, (2) laws and covenants, (3) wisdom and philosophy, (4) morals and spirituality, and (5) general progress. This was a stupendous task and unless God came to their help, there was little hope for that tiny Muslim community that was just emerging into existence. But God did come to their help.
a
3:148.
c
See 2:234.
359
The clause constitutes a powerful refutation of the doctrine of Atonement. It embodies two important principles: (1) That the commandments of God are always given with due regard for man’s capacities and his natural limitations. (2) That moral purification in this world does not necessarily signify complete freedom from all kinds of failings and shortcomings. All that man is expected to do is sincerely to strive for good and avoid sin to the best of his power, and the rest will be forgiven him by the Merciful God. So no Atonement is needed.
360
The word Kasaba generally denotes the doing of good deeds and Iktasaba the doing of evil deeds. Both words are from the same root but the latter denotes greater exertion on the part of the doer. A man will be rewarded for good deeds even if they are done casually and without conscious effort, while he will be punished for his evil deeds only if they are committed deliberately and with conscious effort.
361
In ordinary circumstances, Nisyan and Khati’ah are not punishable for they lack intention or motive which are necessary for awarding punishment. But here the words denote forgetfulness and error which can be avoided if due care is taken.
362
Isr means, (1) a burden which restrains one from motion; (2) a heavy responsibility the breaking of which renders one deserving of punishment; (3) a sin or an offence; and (4) grievous punishment of a sin. The expression 'lay not on us a responsibility as Thou didst lay upon those before us,' does not mean that the burden to be laid upon us should be lighter than that which was laid upon those before us. The meaning is that we may be safeguarded against breaking Thy covenant and thus may be saved from incurring a heavy responsibility for disobedience as was incurred by those before us. This is a collective prayer for the preservation and protection of Islam and the safeguarding of Muslims against incurring the displeasure of God.
وَمَا کَانَ قَوۡلَہُمۡ اِلَّاۤ اَنۡ قَالُوۡا رَبَّنَا اغۡفِرۡ لَنَا ذُنُوۡبَنَا وَاِسۡرَافَنَا فِیۡۤ اَمۡرِنَا وَثَبِّتۡ اَقۡدَامَنَا وَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
2:251, 287.
عربی میں اِسْرَاف کا لفظ ہے لیکن چونکہ یہ مصدر ہے جو مفرد اور جمع دونوں کے لئے آتا ہے ہم نے اردو کے لحاظ سے اس کا ترجمہ جمع کیا ہے یعنی ’’زیادتیاں‘‘۔
2:251, 287.
2:251, 287.
Commentary:
Each part of the prayer contained in this verse corresponds to the points mentioned in the previous one. In fact, success comes only by the help and grace of God. Human effort alone is not enough.
It should, however, be noted that, corresponding to the last part of the prayer in this verse, there is mentioned no corresponding effort on the part of believers in the preceding verse, thus indicating that final victory and success come solely through the grace of God and are not the result of our actions.
c
2:251, 287.
1
عربی میں اِسْرَاف کا لفظ ہے لیکن چونکہ یہ مصدر ہے جو مفرد اور جمع دونوں کے لئے آتا ہے ہم نے اردو کے لحاظ سے اس کا ترجمہ جمع کیا ہے یعنی ’’زیادتیاں‘‘۔
a
2:251, 287.
431
Commentary:
Each part of the prayer contained in this verse corresponds to the points mentioned in the previous one. In fact, success comes only by the help and grace of God. Human effort alone is not enough.
It should, however, be noted that, corresponding to the last part of the prayer in this verse, there is mentioned no corresponding effort on the part of believers in the preceding verse, thus indicating that final victory and success come solely through the grace of God and are not the result of our actions.
c
2:251, 287.
اَلَّذِیۡنَ یَذۡکُرُوۡنَ اللّٰہَ قِیٰمًا وَّقُعُوۡدًا وَّعَلٰی جُنُوۡبِہِمۡ وَیَتَفَکَّرُوۡنَ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ رَبَّنَا مَا خَلَقۡتَ ہٰذَا بٰطِلًا سُبۡحٰنَکَ فَقِنَا عَذَابَ النَّارِ
4:104; 10:13; 39:10; 62:11.
38:28.
如果没有明确的目的, 前节经文所提及的宏大体系当然不能存在。由于创造整个宇宙是为人效劳, 所以人本身的创造就必须具有宏大的目的。当人在思考创造宇宙这一自然现象含有精神方面的意思以及支配这种自然现象的完美的秩序时, 他深为创造者的智慧所感动, 并从内心深处惊叹: “我们的养主啊！你没有徒劳无益地创造了天地。”
38:28.
4:104; 10:13; 39:10; 62:11.
The grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The whole universe having been created to serve man, the creation of man himself must have a great purpose. When man ponders over the spiritual implication of the physical phenomenon of the creation of the universe and the consummate order that pervades it, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this universe in vain.
4:104; 10:13; 39:10; 62:11.
38:28.
Important Words:
باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).
Commentary:
Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.
When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.
e
4:104; 10:13; 39:10; 62:11.
f
38:28.
301
如果没有明确的目的, 前节经文所提及的宏大体系当然不能存在。由于创造整个宇宙是为人效劳, 所以人本身的创造就必须具有宏大的目的。当人在思考创造宇宙这一自然现象含有精神方面的意思以及支配这种自然现象的完美的秩序时, 他深为创造者的智慧所感动, 并从内心深处惊叹: “我们的养主啊！你没有徒劳无益地创造了天地。”
c
4:104; 10:13; 39:10; 62:11.
d
38:28.
474
Important Words:
باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).
Commentary:
Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.
When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.
a
38:28.
d
4:104; 10:13; 39:10; 62:11.
547
The grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The whole universe having been created to serve man, the creation of man himself must have a great purpose. When man ponders over the spiritual implication of the physical phenomenon of the creation of the universe and the consummate order that pervades it, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this universe in vain.
رَّبَّنَاۤ اِنَّنَا سَمِعۡنَا مُنَادِیًا یُّنَادِیۡ لِلۡاِیۡمٰنِ اَنۡ اٰمِنُوۡا بِرَبِّکُمۡ فَاٰمَنَّا ۚ رَبَّنَا فَاغۡفِرۡ لَنَا ذُنُوۡبَنَا وَکَفِّرۡ عَنَّا سَیِّاٰتِنَا وَتَوَفَّنَا مَعَ الۡاَبۡرَارِ
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
302
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
476
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
548
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
رَبَّنَا وَاٰتِنَا مَا وَعَدتَّنَا عَلٰی رُسُلِکَ وَلَا تُخۡزِنَا یَوۡمَ الۡقِیٰمَۃِ ۗ اِنَّکَ لَا تُخۡلِفُ الۡمِیۡعَادَ
14:48; 40:52.
a
14:48; 40:52.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ قِیۡلَ لَہُمۡ کُفُّوۡۤا اَیۡدِیَکُمۡ وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ اِذَا فَرِیۡقٌ مِّنۡہُمۡ یَخۡشَوۡنَ النَّاسَ کَخَشۡیَۃِ اللّٰہِ اَوۡ اَشَدَّ خَشۡیَۃً ۚ وَقَالُوۡا رَبَّنَا لِمَ کَتَبۡتَ عَلَیۡنَا الۡقِتَالَ لَوۡلَاۤ اَخَّرۡتَنَاۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ ۗ قُلۡ مَتٰعُ الدُّنۡیَا قَلِیۡلٌ وَّالۡاٰخِرَۃُ خَیۡرٌ لِّمَنِ اتَّقٰی وَلَا تُظۡلَمُوۡنَ فَتِیۡلًا
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
4:50.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
546
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
634
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
وَیَوۡمَ یَحۡشُرُہُمۡ جَمِیۡعًا یّٰمَعۡشَرَ الۡجِنِّ قَدِ اسۡتَکۡثَرۡتُمۡ مِّنَ الۡاِنۡسِ ۖ وَقَالَ اَوۡلِیَآؤُہُمۡ مِّنَ الۡاِنۡسِ رَبَّنَا اسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٍ وَّبَلَغۡنَاۤ اَجَلَنَا الَّذِیۡۤ اَجَّلۡتَ لَنَا ۚ قَالَ النَّارُ مَثۡوٰٮکُمۡ خٰلِدِیۡنَ فِیۡہَاۤ اِلَّا مَا شَآءَ اللّٰہُ ۗ اِنَّ رَبَّکَ حَکِیۡمٌ عَلِیۡمٌ
7:39-40; 10:29; 34:32.
مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。
这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。
这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。
جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔
یعنی ان کی پارٹی کے عام آدمی۔
7:39, 40; 10:29; 34:32.
Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.
The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.
The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.
7:39-40; 10:29; 34:32.
Important Words:
معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).
الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.
استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).
مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).
Commentary:
The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.
The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).
The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.
The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.
e
7:39-40; 10:29; 34:32.
459
مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。
460
这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。
461
这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。
3
جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔
4
یعنی ان کی پارٹی کے عام آدمی۔
b
7:39-40; 10:29; 34:32.
869
Important Words:
معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).
الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.
استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).
مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).
Commentary:
The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.
The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).
The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.
The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.
b
7:39, 40; 10:29; 34:32.
908
Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.
909
The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.
910
The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.
قَالَا رَبَّنَا ظَلَمۡنَاۤ اَنۡفُسَنَا وَاِنۡ لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَکُوۡنَنَّ مِنَ الۡخٰسِرِیۡنَ
2:38.
2:38.
Adam soon realized his error and hastened to turn to God in repentance. In fact, Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
c
2:38.
a
2:38.
925
Commentary:
Adam did not long remain in error. He soon realized his mistake and hastened to turn to God in repentance.
b
2:38.
960
Adam soon realized his error and hastened to turn to God in repentance. In fact, Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
قَالَ ادۡخُلُوۡا فِیۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِکُمۡ مِّنَ الۡجِنِّ وَالۡاِنۡسِ فِی النَّارِ ۖ کُلَّمَا دَخَلَتۡ اُمَّۃٌ لَّعَنَتۡ اُخۡتَہَا ۖ حَتّٰۤی اِذَا ادَّارَکُوۡا فِیۡہَا جَمِیۡعًا قَالَتۡ اُخۡرٰٮہُمۡ لِاُوۡلٰٮہُمۡ رَبَّنَا ہٰٓؤُلَآءِ اَضَلُّوۡنَا فَاٰتِہِمۡ عَذَابًا ضِعۡفًا مِّنَ النَّارِ ۖ قَالَ لِکُلٍّ ضِعۡفٌ وَّلٰکِنۡ لَّا تَعۡلَمُوۡنَ
38:62.
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
38:62.
The leaders and their followers.
Pain and torment appear heavy while they last. God’s torment will be unbearable.
38:62.
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
b
38:62.
2
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
b
38:62.
939
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
a
38:62.
972
The leaders and their followers.
973
Pain and torment appear heavy while they last. God’s torment will be unbearable.
۞ وَاِذَا صُرِفَتۡ اَبۡصٰرُہُمۡ تِلۡقَآءَ اَصۡحٰبِ النَّارِ قَالُوۡا رَبَّنَا لَا تَجۡعَلۡنَا مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ
23:95.
23:95.
23:95.
Commentary:
The passive voice used in the words, when their eyes are turned, shows that the eyes of the men on the elevated places will be made to turn towards the inmates of Hell by some higher power, i.e. God, with some definite purpose which was to provide occasion for making certain announcements.
The last sentence of the verse spoken by the men on the elevated places, i.e. Our Lord, put us not with the unjust people, does not show that those, who will utter these words, will yet be in a state of uncertainty and that their case will not yet have been decided. They are mere words of piety or of God-fearingness that even a Prophet would utter when he sees an object of God’s punishment.
b
23:95.
a
23:95.
947
Commentary:
The passive voice used in the words, when their eyes are turned, shows that the eyes of the men on the elevated places will be made to turn towards the inmates of Hell by some higher power, i.e. God, with some definite purpose which was to provide occasion for making certain announcements.
The last sentence of the verse spoken by the men on the elevated places, i.e. Our Lord, put us not with the unjust people, does not show that those, who will utter these words, will yet be in a state of uncertainty and that their case will not yet have been decided. They are mere words of piety or of God-fearingness that even a Prophet would utter when he sees an object of God’s punishment.
a
23:95.
قَدِ افۡتَرَیۡنَا عَلَی اللّٰہِ کَذِبًا اِنۡ عُدۡنَا فِیۡ مِلَّتِکُمۡ بَعۡدَ اِذۡ نَجّٰٮنَا اللّٰہُ مِنۡہَا ۚ وَمَا یَکُوۡنُ لَنَاۤ اَنۡ نَّعُوۡدَ فِیۡہَاۤ اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ رَبُّنَا ۚ وَسِعَ رَبُّنَا کُلَّ شَیۡءٍ عِلۡمًا ۚ عَلَی اللّٰہِ تَوَکَّلۡنَا ۚ رَبَّنَا افۡتَحۡ بَیۡنَنَا وَبَیۡنَ قَوۡمِنَا بِالۡحَقِّ وَاَنۡتَ خَیۡرُ الۡفٰتِحِیۡنَ
2:256; 40:8.
2:256; 40:8.
2:256; 40:8.
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
b
2:256; 40:8.
b
2:256; 40:8.
988
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
a
2:256; 40:8.
فَقَالُوۡا عَلَی اللّٰہِ تَوَکَّلۡنَا رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَۃً لِّلۡقَوۡمِ الظّٰلِمِیۡنَ
Commentary:
The expression, Our Lord, make us not a trial for the wrongdoing people, means either "may we not give, by our conduct, the wrongdoing people an opportunity to attack the true Faith"; or "make us not a target of the tyrannies of the wrongdoing people."
1359
Commentary:
The expression, Our Lord, make us not a trial for the wrongdoing people, means either "may we not give, by our conduct, the wrongdoing people an opportunity to attack the true Faith"; or "make us not a target of the tyrannies of the wrongdoing people."
وَقَالَ مُوۡسٰی رَبَّنَاۤ اِنَّکَ اٰتَیۡتَ فِرۡعَوۡنَ وَمَلَاَہٗ زِیۡنَۃً وَّاَمۡوٰلًا فِی الۡحَیٰوۃِ الدُّنۡیَا رَبَّنَا لِیُضِلُّوۡا عَنۡ سَبِیۡلِکَ ۖ رَبَّنَا اطۡمِسۡ عَلٰۤی اَمۡوٰلِہِمۡ وَاشۡدُدۡ عَلٰی قُلُوۡبِہِمۡ فَلَا یُؤۡمِنُوۡا حَتّٰی یَرَوُا الۡعَذَابَ الۡاَلِیۡمَ
10:97-98.
یہاں لامِ عاقبت ہے یعنی یہ پہلی بات کا نتیجہ ہے۔
اس کا یہ مطلب نہیں کہ خداتعالیٰ زبردستی لوگوں پر عذاب نازل کرتا ہے بلکہ مطلب یہ ہے کہ یہ لوگ گمراہی میں اتنے بڑھ گئے ہیں کہ اب ایمان لانے میں ان کی الٰہی امدادنہیں ہونی چاہیے۔ ہاں عذابوں کو دیکھ کر آپ ہی توبہ کرلیں تو کرلیں۔
10:97-98.
Tamasa ‘alai-hi means, he destroyed him or it; he obliterated its trace (Lane).
Shaddash-Shai’a means, he made the thing hard; Shadda ‘alai-hi means, he attacked him (Lane).
10:97-98.
Important Words:
زینة (embellishment) is the substantive noun from زان which means, he or it adorned, decorated, embellished, beautified or graced (him or it). زینة means, a thing with which one is adorned or embellished or beautified; any ornature, decoration, embellishment or grace. The words زینة الحیوة الدنیا (lit. ornature of the present life) particularly include wealth and children (Lane).
ل (with the result that) means, (1) so that; (2) with the result that.
اطمس (destroy) is derived from طمس meaning, it became effaced or obliterated. They say طمس علیه i.e. he effaced or obliterated or extirpated it; or he destroyed it. طمسه means, he transformed or metamorphosed him or it (Lane).
اشدد علی قلوبھم (attack their hearts). اشدد is derived from شد. They say شدہ i.e. he tied, bound or made him or it fast. شد عضده means, he strengthened his arm. شد علی العدو means, he charged or assaulted or attacked the enemy (Aqrab).
Commentary:
The verse does not mean that God gave wealth and splendour to Pharaoh and his chiefs so that by means of these things they might lead men astray from His path. It simply means that God bestowed upon Pharaoh and his chiefs the gifts of this world and the result was that, instead of being thankful to Him for His manifold favours, they began to lead men astray from His path. The verse is, in fact, a forceful expression by Moses of regret and condemnation.
In his words of prayer, Our Lord, destroy their riches and attack their hearts, which form a parenthetical clause, Moses wishes Pharaoh and his chiefs no evil; on the contrary, the words constitute a pathetic prayer for their good. Realizing that they had become so hardened in disbelief that nothing but God’s severe punishment could make them believe, Moses prayed to God to send down His punishment on them not to destroy them but to turn their hearts to truth. So the words, seemingly containing a prayer for the destruction of Pharaoh and his chiefs, in reality embody a prayer for their good and spiritual wellbeing. The prayer in fact resembles a request by a well-wisher for the amputation of the diseased limb of a patient, and is therefore definitely a prayer for mercy though couched in apparently harsh words.
The clause اشدد علی قلوبھم (attack their hearts) has wrongly been interpreted by some as "harden their hearts." According to Arabic idiom, the words only mean "attack their hearts," signifying that some affliction should befall them to turn their hearts to truth. The word قلوب (hearts) corresponds to the word زینة (embellishment) occurring in the foregoing clause and, as زینة here signifies progeny and children (see Important Words), therefore attacking their hearts would mean attacking their progeny. Now an attack upon the progeny of a people may be made in two ways: either by the children being smitten with some calamity or misfortune, or by making the children renounce the faith of their forefathers and go over to the new faith. It was in the latter way that the hearts of disbelievers were attacked in the time of the Holy Prophet, for their children embraced Islam. In the time of Moses, however, his enemies were punished with the death of all their firstborn children (Exod. 12:29).
It is worthy of note here that in the first part of the verse where mention is made of the favours of God, the word زینة (embellishment), which here stands for "children," is placed before اموال (wealth), while in the prayer where reference is made to punishment, اموال(wealth) is mentioned before قلوب (hearts) which here stands for "children," thus reversing the previous order. The reason for this change in the order of words is that while mentioning His favours God has put زینة (embellishment), which represents children, before اموال(wealth), because of its being the more important of the two, but when referring to punishment, the lesser calamity has been mentioned first, hinting thereby that if disbelievers mended their ways after suffering a financial loss, they might still be spared the punishment concerning their progeny. This change in the order of words, besides revealing the wisdom underlying the arrangement of words in the Quran, also throws interesting light on the tender-heartedness of Moses.
b
10:97-98.
1
یہاں لامِ عاقبت ہے یعنی یہ پہلی بات کا نتیجہ ہے۔
2
اس کا یہ مطلب نہیں کہ خداتعالیٰ زبردستی لوگوں پر عذاب نازل کرتا ہے بلکہ مطلب یہ ہے کہ یہ لوگ گمراہی میں اتنے بڑھ گئے ہیں کہ اب ایمان لانے میں ان کی الٰہی امدادنہیں ہونی چاہیے۔ ہاں عذابوں کو دیکھ کر آپ ہی توبہ کرلیں تو کرلیں۔
a
10:97-98.
1361
Important Words:
زینة (embellishment) is the substantive noun from زان which means, he or it adorned, decorated, embellished, beautified or graced (him or it). زینة means, a thing with which one is adorned or embellished or beautified; any ornature, decoration, embellishment or grace. The words زینة الحیوة الدنیا (lit. ornature of the present life) particularly include wealth and children (Lane).
ل (with the result that) means, (1) so that; (2) with the result that.
اطمس (destroy) is derived from طمس meaning, it became effaced or obliterated. They say طمس علیه i.e. he effaced or obliterated or extirpated it; or he destroyed it. طمسه means, he transformed or metamorphosed him or it (Lane).
اشدد علی قلوبھم (attack their hearts). اشدد is derived from شد. They say شدہ i.e. he tied, bound or made him or it fast. شد عضده means, he strengthened his arm. شد علی العدو means, he charged or assaulted or attacked the enemy (Aqrab).
Commentary:
The verse does not mean that God gave wealth and splendour to Pharaoh and his chiefs so that by means of these things they might lead men astray from His path. It simply means that God bestowed upon Pharaoh and his chiefs the gifts of this world and the result was that, instead of being thankful to Him for His manifold favours, they began to lead men astray from His path. The verse is, in fact, a forceful expression by Moses of regret and condemnation.
In his words of prayer, Our Lord, destroy their riches and attack their hearts, which form a parenthetical clause, Moses wishes Pharaoh and his chiefs no evil; on the contrary, the words constitute a pathetic prayer for their good. Realizing that they had become so hardened in disbelief that nothing but God’s severe punishment could make them believe, Moses prayed to God to send down His punishment on them not to destroy them but to turn their hearts to truth. So the words, seemingly containing a prayer for the destruction of Pharaoh and his chiefs, in reality embody a prayer for their good and spiritual wellbeing. The prayer in fact resembles a request by a well-wisher for the amputation of the diseased limb of a patient, and is therefore definitely a prayer for mercy though couched in apparently harsh words.
The clause اشدد علی قلوبھم (attack their hearts) has wrongly been interpreted by some as "harden their hearts." According to Arabic idiom, the words only mean "attack their hearts," signifying that some affliction should befall them to turn their hearts to truth. The word قلوب (hearts) corresponds to the word زینة (embellishment) occurring in the foregoing clause and, as زینة here signifies progeny and children (see Important Words), therefore attacking their hearts would mean attacking their progeny. Now an attack upon the progeny of a people may be made in two ways: either by the children being smitten with some calamity or misfortune, or by making the children renounce the faith of their forefathers and go over to the new faith. It was in the latter way that the hearts of disbelievers were attacked in the time of the Holy Prophet, for their children embraced Islam. In the time of Moses, however, his enemies were punished with the death of all their firstborn children (Exod. 12:29).
It is worthy of note here that in the first part of the verse where mention is made of the favours of God, the word زینة (embellishment), which here stands for "children," is placed before اموال (wealth), while in the prayer where reference is made to punishment, اموال(wealth) is mentioned before قلوب (hearts) which here stands for "children," thus reversing the previous order. The reason for this change in the order of words is that while mentioning His favours God has put زینة (embellishment), which represents children, before اموال(wealth), because of its being the more important of the two, but when referring to punishment, the lesser calamity has been mentioned first, hinting thereby that if disbelievers mended their ways after suffering a financial loss, they might still be spared the punishment concerning their progeny. This change in the order of words, besides revealing the wisdom underlying the arrangement of words in the Quran, also throws interesting light on the tender-heartedness of Moses.
a
10:97-98.
1284A
Tamasa ‘alai-hi means, he destroyed him or it; he obliterated its trace (Lane).
1284B
Shaddash-Shai’a means, he made the thing hard; Shadda ‘alai-hi means, he attacked him (Lane).
رَبِّ اجۡعَلۡنِیۡ مُقِیۡمَ الصَّلٰوۃِ وَمِنۡ ذُرِّیَّتِیۡ ۚ رَبَّنَا وَتَقَبَّلۡ دُعَآءِ
2:129.
2:128.
Commentary:
In v. 38, Abraham said that the purpose for which he was leaving his son and wife near the Sacred Mosque was that they might observe Prayer. In the present verse he prays to God that that purpose might be fulfilled and that they might, in the truest sense of the word, become observant of Prayer. He included himself also in the prayer because his own example was to be helpful to them in the attainment of that object. Abraham prayed that in the matter of Divine worship he might serve as an example to his offspring, while his offspring, in their turn, might set an example to others, and so on. So Abraham’s prayer embodied in this verse meant that, through his progeny, the worship of God might become permanently established in the world. Thus this supplication of Abraham constituted not only a prayer but also an implied prophecy about the appearance of a Great Prophet in Mecca through whom Prayer was to be established as an institution in its completest and most enduring form.
a
2:129.
b
2:128.
a
2:129.
b
2:128.
1695
Commentary:
In v. 38, Abraham said that the purpose for which he was leaving his son and wife near the Sacred Mosque was that they might observe Prayer. In the present verse he prays to God that that purpose might be fulfilled and that they might, in the truest sense of the word, become observant of Prayer. He included himself also in the prayer because his own example was to be helpful to them in the attainment of that object. Abraham prayed that in the matter of Divine worship he might serve as an example to his offspring, while his offspring, in their turn, might set an example to others, and so on. So Abraham’s prayer embodied in this verse meant that, through his progeny, the worship of God might become permanently established in the world. Thus this supplication of Abraham constituted not only a prayer but also an implied prophecy about the appearance of a Great Prophet in Mecca through whom Prayer was to be established as an institution in its completest and most enduring form.
a
2:129.
b
2:128.
رَبَّنَا اغۡفِرۡ لِیۡ وَلِوٰلِدَیَّ وَلِلۡمُؤۡمِنِیۡنَ یَوۡمَ یَقُوۡمُ الۡحِسَابُ
71:29.
The reason, why Divine Prophets pray to God for forgiveness notwithstanding the fact that they enjoy protection against Satan, is their realization of the holiness and majesty of God and of their own weakness. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and may merge completely in Him.
71:29.
Important Words:
اغفرلی (grant forgiveness to me) is derived from غفر which means, (1) to cover up; and (2) to forgive sins (Aqrab). See also 2:59, 200, 286.
Commentary:
The prayer offered in the expression اغفرلی (grant forgiveness to me) conveys different meanings when offered by God’s Prophets and when offered by ordinary sinful men. When a Prophet or a holy man seeks God’s غفران or مغفرة (forgiveness), the word signifies God’s covering him with His mercy and protecting him against the harmful consequences of human weaknesses. But when a sinful man prays to God in the words اللھم اغفرلی (My Lord, grant forgiveness to me), he, in fact, prays to Him for protection against the evil consequences of his sins and the punishment he has earned thereby as well as protection from the commission of further sins. It is one of the characteristics of the Arabic language that its words possess a large variety of meanings and that not unoften the same word conveys different meanings in different circumstances. The word غفر is similarly used in many senses. When used about a righteous man it conveys a different meaning from that in which it is used about a person of sinful character. That the significance of a word is changed with the change of the person for whom it is used and the change of the occasion on which it is used is well illustrated by the word جبار. When used with reference to God this word means, "the Restorer of a thing to a right or sound condition," but when used with reference to a human being it means, "one who is extravagant in acts of disobedience or wrongdoing" (Lane).
Since the Prophets are God’s beloved and His Elect, Satan can have no access to them. They are the special servants of God, and over God’s own servants Satan has no power (15:43), for they live under His constant protection. The reason, therefore, why the Prophets of God pray to Him for غفران or مغفرة , notwithstanding their enjoying protection against Satan, is their realization of the Holiness and Majesty of God and of their own human weakness. They realize that, however high a man may spiritually rise, he is but a mere nothing before Almighty God, Lord and Master of the Throne of Glory and Majesty. They realize that man is but a weak and frail creature of God, that his very existence is a Divine gift and that it is from God that he receives guidance and protection. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and merged in Him.
The verse further hints that God’s reckoning is not confined to the next life but is also going on in the present life. The Prophets, therefore, always pray that whenever the time may come for the results of their works to become known and manifest, God may cover up their weaknesses and produce results in accordance with His Own glory and not their weak and humble efforts. As for the believers and the parents of Abraham the expression مغفرة will be taken in its ordinary meaning of forgiveness of sins and meting out merciful treatment. For an explanation of the words والد and اب used with reference to Abraham see under 6:75.
c
71:29.
652
尽管神圣的先知们享有安拉的保护, 不会受恶魔的侵袭, 但他们还是祈求安拉宽恕自己。理由是, 他们认识到安拉的神圣威严, 认识到他们自己的弱点。正是因为认识了自己的弱点, 使他们谦卑地祈求安拉把博受和仁慈 ‘被覆’ 他们, 使他们的 ‘自我’ 彻底消失, 完全与安拉融合在一起。
c
71:29.
1696
Important Words:
اغفرلی (grant forgiveness to me) is derived from غفر which means, (1) to cover up; and (2) to forgive sins (Aqrab). See also 2:59, 200, 286.
Commentary:
The prayer offered in the expression اغفرلی (grant forgiveness to me) conveys different meanings when offered by God’s Prophets and when offered by ordinary sinful men. When a Prophet or a holy man seeks God’s غفران or مغفرة (forgiveness), the word signifies God’s covering him with His mercy and protecting him against the harmful consequences of human weaknesses. But when a sinful man prays to God in the words اللھم اغفرلی (My Lord, grant forgiveness to me), he, in fact, prays to Him for protection against the evil consequences of his sins and the punishment he has earned thereby as well as protection from the commission of further sins. It is one of the characteristics of the Arabic language that its words possess a large variety of meanings and that not unoften the same word conveys different meanings in different circumstances. The word غفر is similarly used in many senses. When used about a righteous man it conveys a different meaning from that in which it is used about a person of sinful character. That the significance of a word is changed with the change of the person for whom it is used and the change of the occasion on which it is used is well illustrated by the word جبار. When used with reference to God this word means, "the Restorer of a thing to a right or sound condition," but when used with reference to a human being it means, "one who is extravagant in acts of disobedience or wrongdoing" (Lane).
Since the Prophets are God’s beloved and His Elect, Satan can have no access to them. They are the special servants of God, and over God’s own servants Satan has no power (15:43), for they live under His constant protection. The reason, therefore, why the Prophets of God pray to Him for غفران or مغفرة , notwithstanding their enjoying protection against Satan, is their realization of the Holiness and Majesty of God and of their own human weakness. They realize that, however high a man may spiritually rise, he is but a mere nothing before Almighty God, Lord and Master of the Throne of Glory and Majesty. They realize that man is but a weak and frail creature of God, that his very existence is a Divine gift and that it is from God that he receives guidance and protection. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and merged in Him.
The verse further hints that God’s reckoning is not confined to the next life but is also going on in the present life. The Prophets, therefore, always pray that whenever the time may come for the results of their works to become known and manifest, God may cover up their weaknesses and produce results in accordance with His Own glory and not their weak and humble efforts. As for the believers and the parents of Abraham the expression مغفرة will be taken in its ordinary meaning of forgiveness of sins and meting out merciful treatment. For an explanation of the words والد and اب used with reference to Abraham see under 6:75.
c
71:29.
1472
The reason, why Divine Prophets pray to God for forgiveness notwithstanding the fact that they enjoy protection against Satan, is their realization of the holiness and majesty of God and of their own weakness. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and may merge completely in Him.
رَّبَّنَاۤ اِنِّیۡۤ اَسۡکَنۡتُ مِنۡ ذُرِّیَّتِیۡ بِوَادٍ غَیۡرِ ذِیۡ زَرۡعٍ عِنۡدَ بَیۡتِکَ الۡمُحَرَّمِ رَبَّنَا لِیُقِیۡمُوا الصَّلٰوۃَ فَاجۡعَلۡ اَفۡئِدَۃً مِّنَ النَّاسِ تَہۡوِیۡۤ اِلَیۡہِمۡ وَارۡزُقۡہُمۡ مِّنَ الثَّمَرٰتِ لَعَلَّہُمۡ یَشۡکُرُوۡنَ
22:27.
2:127; 28:58.
The reference is to the settling by Abraham of his son Ishmael and his wife Hagar in the wilderness of Arabia. Ishmael was yet a child when in obedience to Divine command and in fulfilment of Divine plan Abraham brought him and his mother Hagar in the bleak and barren tract where Mecca now stands. At that time there was no sign of life and no means of subsistence at the place (Bukhari). But God had so designed that the place should become the scene of the activities of God’s last Message for mankind. Ishmael was chosen as the vehicle for the implementation of the Divine plan.
This prayer of Abraham found its complete fulfilment in the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to visit it.
The prayer was made at a time when not a blade of grass was to be seen for many miles around Mecca. Yet the prophecy met with fulfilment in a marvellous manner, for the choicest fruits come to Mecca in plenty in all seasons.
22:27.
2:127; 28:58.
Commentary:
In the previous verse, Abraham commenced his prayer by saying "My Lord" but in this verse, he has substituted "Our Lord" for "My Lord" i.e. in the present verse he has used the plural pronoun in place of the singular. The reason for this change is that in the latter case Abraham speaks of an act in which the will of Hagar and Ishmael was joined to his own. Although it was he himself who had made his wife and son settle in "an uncultivable valley," yet his wife and son had also shared in the sacrifice, for they had cheerfully cooperated with him and willingly signified their readiness to live in the wilderness in obedience to God’s command. As three persons were concerned in the matter and they had all willingly submitted to the will of God, the plural pronoun has been used in the present verse.
The verse, by implication, refers to a vision of Abraham in which he saw that he was slaughtering his son, Ishmael (37:103). As the sacrifice of human beings was much in vogue at that time, Abraham set about literally to fulfil it. But the dream really meant that he was to settle his son in a barren valley; for to leave a young lad at a place where there was no water, no vegetation and no sign of life was virtually tantamount to immolating him. However, when the literal interpretation of his dream by Abraham had actually caused him to lay Ishmael down and place the knife at his throat, Abraham was prohibited by God from doing so and thus the practice of offering human beings as sacrifice forever became banned to the followers of God.
By using the words, that they may observe Prayer, Abraham seeks to attract God’s mercy by mentioning the noble object for which he had caused his offspring to dwell near the Sacred House. God accepted the prayer, for He sees the motives of man and He never allows a work done with good intention to go unrewarded.
After mentioning that he had caused his offspring to dwell in that barren valley so that they might establish the worship of God at the Sacred Mosque and thus fulfil the purpose for which it had been built, Abraham prays that "men’s hearts might be inclined towards them", so that their preaching to them might prove effective and they might also join with them in worshipping God at the Holy Shrine and thus the purpose for which he had made his offspring dwell in that "bleak and barren valley" might be accomplished.
This prayer of Abraham found its complete fulfilment in the advent of the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to flock to the Holy House of God. The prayer also implied that the Ka‘bah would one day become the centre of the worship of the One True God.
Nor did Abraham neglect the physical welfare of his offspring. He prayed that his descendants living in and around Mecca might have plenty of fruits. This prayer was made at a time when not a blade of grass was seen for many miles about that place. Still the prophecy met with fulfilment in a wonderful manner, for the choicest fruits come to Mecca in plenty and at all seasons. Spiritually, the hearts of nations have become extraordinarily drawn towards the House of God at Mecca, where pilgrims flock from all parts of the world. The latter part of the prophecy is waiting to be fulfilled on a yet grander scale, when Islam will have spread and dominated all over the world.
d
22:27.
e
2:127; 28:58.
650
伊布拉欣的这个祈祷在穆圣时已经全部实现。因为在他之前, 只有阿拉伯人去麦加作出供奉。但在他降临后, 全世界人民开始去麦加朝觐。
651
祈祷的时候, 在麦加周围许多哩的地方, 看不见一片草叶。然后预言不可思议地应验了, 最优良的果实, 一年四季从世界各地大量运到麦加。
a
22:27.
b
2:127; 28:58.
1692
Commentary:
In the previous verse, Abraham commenced his prayer by saying "My Lord" but in this verse, he has substituted "Our Lord" for "My Lord" i.e. in the present verse he has used the plural pronoun in place of the singular. The reason for this change is that in the latter case Abraham speaks of an act in which the will of Hagar and Ishmael was joined to his own. Although it was he himself who had made his wife and son settle in "an uncultivable valley," yet his wife and son had also shared in the sacrifice, for they had cheerfully cooperated with him and willingly signified their readiness to live in the wilderness in obedience to God’s command. As three persons were concerned in the matter and they had all willingly submitted to the will of God, the plural pronoun has been used in the present verse.
The verse, by implication, refers to a vision of Abraham in which he saw that he was slaughtering his son, Ishmael (37:103). As the sacrifice of human beings was much in vogue at that time, Abraham set about literally to fulfil it. But the dream really meant that he was to settle his son in a barren valley; for to leave a young lad at a place where there was no water, no vegetation and no sign of life was virtually tantamount to immolating him. However, when the literal interpretation of his dream by Abraham had actually caused him to lay Ishmael down and place the knife at his throat, Abraham was prohibited by God from doing so and thus the practice of offering human beings as sacrifice forever became banned to the followers of God.
By using the words, that they may observe Prayer, Abraham seeks to attract God’s mercy by mentioning the noble object for which he had caused his offspring to dwell near the Sacred House. God accepted the prayer, for He sees the motives of man and He never allows a work done with good intention to go unrewarded.
After mentioning that he had caused his offspring to dwell in that barren valley so that they might establish the worship of God at the Sacred Mosque and thus fulfil the purpose for which it had been built, Abraham prays that "men’s hearts might be inclined towards them", so that their preaching to them might prove effective and they might also join with them in worshipping God at the Holy Shrine and thus the purpose for which he had made his offspring dwell in that "bleak and barren valley" might be accomplished.
This prayer of Abraham found its complete fulfilment in the advent of the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to flock to the Holy House of God. The prayer also implied that the Ka‘bah would one day become the centre of the worship of the One True God.
Nor did Abraham neglect the physical welfare of his offspring. He prayed that his descendants living in and around Mecca might have plenty of fruits. This prayer was made at a time when not a blade of grass was seen for many miles about that place. Still the prophecy met with fulfilment in a wonderful manner, for the choicest fruits come to Mecca in plenty and at all seasons. Spiritually, the hearts of nations have become extraordinarily drawn towards the House of God at Mecca, where pilgrims flock from all parts of the world. The latter part of the prophecy is waiting to be fulfilled on a yet grander scale, when Islam will have spread and dominated all over the world.
a
22:27.
b
2:127; 28:58.
1469
The reference is to the settling by Abraham of his son Ishmael and his wife Hagar in the wilderness of Arabia. Ishmael was yet a child when in obedience to Divine command and in fulfilment of Divine plan Abraham brought him and his mother Hagar in the bleak and barren tract where Mecca now stands. At that time there was no sign of life and no means of subsistence at the place (Bukhari). But God had so designed that the place should become the scene of the activities of God’s last Message for mankind. Ishmael was chosen as the vehicle for the implementation of the Divine plan.
1470
This prayer of Abraham found its complete fulfilment in the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to visit it.
1471
The prayer was made at a time when not a blade of grass was to be seen for many miles around Mecca. Yet the prophecy met with fulfilment in a marvellous manner, for the choicest fruits come to Mecca in plenty in all seasons.
وَاِذَا رَاَ الَّذِیۡنَ اَشۡرَکُوۡا شُرَکَآءَہُمۡ قَالُوۡا رَبَّنَا ہٰٓؤُلَآءِ شُرَکَآؤُنَا الَّذِیۡنَ کُنَّا نَدۡعُوۡا مِنۡ دُوۡنِکَ ۖ فَاَلۡقَوۡا اِلَیۡہِمُ الۡقَوۡلَ اِنَّکُمۡ لَکٰذِبُوۡنَ
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
30:14.
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
30:14.
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
d
30:14.
685
虚假的众神灵和他们追随者之间的争辩, 说明以罪恶和否认真理为基础的友谊绝不会持久。
1
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
b
30:14.
1887
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
c
30:14.
1569
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
وَلَوۡ اَنَّاۤ اَہۡلَکۡنٰہُمۡ بِعَذَابٍ مِّنۡ قَبۡلِہٖ لَقَالُوۡا رَبَّنَا لَوۡلَاۤ اَرۡسَلۡتَ اِلَیۡنَا رَسُوۡلًا فَنَتَّبِعَ اٰیٰتِکَ مِنۡ قَبۡلِ اَنۡ نَّذِلَّ وَنَخۡزٰی
28:48.
a
28:48.
قَالُوۡا رَبَّنَا غَلَبَتۡ عَلَیۡنَا شِقۡوَتُنَا وَکُنَّا قَوۡمًا ضَآلِّیۡنَ
۞ وَقَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا لَوۡلَاۤ اُنۡزِلَ عَلَیۡنَا الۡمَلٰٓئِکَۃُ اَوۡ نَرٰی رَبَّنَا ۗ لَقَدِ اسۡتَکۡبَرُوۡا فِیۡۤ اَنۡفُسِہِمۡ وَعَتَوۡ عُتُوًّا کَبِیۡرًا
10:8, 12.
10:8, 12.
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
b
10:8, 12.
2658
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
2071A
See {252}.
وَالَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَا اصۡرِفۡ عَنَّا عَذَابَ جَہَنَّمَ ۖ اِنَّ عَذَابَہَا کَانَ غَرَامًا
Important Words:
غراما (most vehement torment) is derived from غرم which means, he paid or discharged a thing after it had become obligatory upon him. غرم الدین means, he discharged the debt. غرام means, a thing from which one is unable to free himself; a thing such as cleaves fast; lasting evil; perdition, persistent and such as cleaves fast; most vehement punishment or torment; hardship or difficulty and an affliction or a calamity or misfortune that befalls a man; eager desire (Lane, Aqrab & Mufradat).
2694
Important Words:
غراما (most vehement torment) is derived from غرم which means, he paid or discharged a thing after it had become obligatory upon him. غرم الدین means, he discharged the debt. غرام means, a thing from which one is unable to free himself; a thing such as cleaves fast; lasting evil; perdition, persistent and such as cleaves fast; most vehement punishment or torment; hardship or difficulty and an affliction or a calamity or misfortune that befalls a man; eager desire (Lane, Aqrab & Mufradat).
وَالَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَا ہَبۡ لَنَا مِنۡ اَزۡوٰجِنَا وَذُرِّیّٰتِنَا قُرَّۃَ اَعۡیُنٍ وَّاجۡعَلۡنَا لِلۡمُتَّقِیۡنَ اِمَامًا
یعنی ہمارا خاندان ہماری اتباع کرے لیکن وہ متقی ہو۔ صرف رشتہ داری کی ضدّ میں ہمارا ساتھ نہ دے۔
Commentary:
The word إمام meaning "leader" and "model" (2:125 & 15:80), the verse purports to say that a truly righteous man is not satisfied with only becoming righteous himself but aims at being a model and pattern for other righteous men to copy.
1
یعنی ہمارا خاندان ہماری اتباع کرے لیکن وہ متقی ہو۔ صرف رشتہ داری کی ضدّ میں ہمارا ساتھ نہ دے۔
2701
Commentary:
The word إمام meaning "leader" and "model" (2:125 & 15:80), the verse purports to say that a truly righteous man is not satisfied with only becoming righteous himself but aims at being a model and pattern for other righteous men to copy.
وَلَوۡلَاۤ اَنۡ تُصِیۡبَہُمۡ مُّصِیۡبَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ فَیَقُوۡلُوۡا رَبَّنَا لَوۡلَاۤ اَرۡسَلۡتَ اِلَیۡنَا رَسُوۡلًا فَنَتَّبِعَ اٰیٰتِکَ وَنَکُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ
20:135.
20:135.
20:135.
Commentary:
The sense implied in the verse is that by their iniquities and transgressions the disbelievers render themselves deserving of God’s punishment but as it is inconsistent with His justice and mercy to punish them without first giving them an opportunity to reform themselves, so He raises a Prophet among them so that when punishment should overtake them they might not say that they were not given an opportunity to reform themselves by following the Divine Prophet if one had appeared among them.
f
20:135.
c
20:135.
2910
Commentary:
The sense implied in the verse is that by their iniquities and transgressions the disbelievers render themselves deserving of God’s punishment but as it is inconsistent with His justice and mercy to punish them without first giving them an opportunity to reform themselves, so He raises a Prophet among them so that when punishment should overtake them they might not say that they were not given an opportunity to reform themselves by following the Divine Prophet if one had appeared among them.
a
20:135.
قَالَ الَّذِیۡنَ حَقَّ عَلَیۡہِمُ الۡقَوۡلُ رَبَّنَا ہٰٓؤُلَآءِ الَّذِیۡنَ اَغۡوَیۡنَاۤ اَغۡوَیۡنٰہُمۡ کَمَا غَوَیۡنَا ۖ تَبَرَّاۡنَاۤ اِلَیۡکَ ۖ مَا کَانُوۡۤا اِیَّانَا یَعۡبُدُوۡنَ
یعنی یا تو وہ موت کے بعد دوزخ میں جا چکے ہوں گے یا اس دنیا میں ان پر عذاب نازل ہو چکا ہوگا۔
7:39, 40; 14:22; 33:68, 69; 34:32, 33; 40:48, 49.
10:29; 16:87.
7:39, 40; 14:22; 33:68-69; 34:32-33; 40:48-49.
10:29; 16:87.
Commentary:
The words, "those against whom the sentence will have become due," refer to the leaders of disbelief whom the misguided people blindly follow. Or the words may apply only to those associate-gods who themselves will be under Divine punishment and not to all those whom the idolaters worshipped because some of the righteous and God-fearing men have also been made the object of worship by their misguided followers.
The words, "it was not us they worshipped," mean that the leaders of disbelief would say that their so-called followers did not worship them but only their own ideas and fancies, i.e. it was because of their own false and foolish beliefs that they were led astray from the path of truth and righteousness.
e
7:39, 40; 14:22; 33:68, 69; 34:32, 33; 40:48, 49.
f
10:29; 16:87.
1
یعنی یا تو وہ موت کے بعد دوزخ میں جا چکے ہوں گے یا اس دنیا میں ان پر عذاب نازل ہو چکا ہوگا۔
a
7:39, 40; 14:22; 33:68-69; 34:32-33; 40:48-49.
b
10:29; 16:87.
2922
Commentary:
The words, "those against whom the sentence will have become due," refer to the leaders of disbelief whom the misguided people blindly follow. Or the words may apply only to those associate-gods who themselves will be under Divine punishment and not to all those whom the idolaters worshipped because some of the righteous and God-fearing men have also been made the object of worship by their misguided followers.
The words, "it was not us they worshipped," mean that the leaders of disbelief would say that their so-called followers did not worship them but only their own ideas and fancies, i.e. it was because of their own false and foolish beliefs that they were led astray from the path of truth and righteousness.
b
7:39, 40; 14:22; 33:68, 69; 34:32, 33; 40:48, 49.
c
10:29; 16:87.
فَقَالُوۡا رَبَّنَا بٰعِدۡ بَیۡنَ اَسۡفَارِنَا وَظَلَمُوۡۤا اَنۡفُسَہُمۡ فَجَعَلۡنٰہُمۡ اَحَادِیۡثَ وَمَزَّقۡنٰہُمۡ کُلَّ مُمَزَّقٍ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّکُلِّ صَبَّارٍ شَکُوۡرٍ
حضرت سلیمان علیہ السلام کے زمانہ میں فلسطین بلکہ ایک ملک اوپر سے لیکر تمام عرب کا ساحل بشمولیت یمن ان کے ماتحت تھا۔ پھر ان کی حکومت عدن سے ہوتی ہوئی خلیج فارس کے اوپر تک عرب ساحل پر جاتی تھی۔ مگر بعد میں تباہی آئی تو عرب آزاد ہو گیا۔ اور ملک میں طوائف الملوکی قائم ہو کر آبادیاں اجڑ گئیں اور سفر لمبے اور تکلیف دہ ہو گئے۔
یعنی ان کی تاریخ ایسی مٹی کہ ان کے واقعات لوگوں کو کہانی معلوم ہوتے تھے۔
The words put in the mouth of the Sabaeans, in fact, describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted and desolate. The words, 'place longer distances between the stages of our journeys,' signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe. The Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
Commentary:
The words shown as spoken by the people of Saba’ in the verse were not actually spoken by them but are used to describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted, and desolate. The words "place longer distances between the stages of our journey" signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe.
The expression "and so We made them by-words" means that the Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
1
حضرت سلیمان علیہ السلام کے زمانہ میں فلسطین بلکہ ایک ملک اوپر سے لیکر تمام عرب کا ساحل بشمولیت یمن ان کے ماتحت تھا۔ پھر ان کی حکومت عدن سے ہوتی ہوئی خلیج فارس کے اوپر تک عرب ساحل پر جاتی تھی۔ مگر بعد میں تباہی آئی تو عرب آزاد ہو گیا۔ اور ملک میں طوائف الملوکی قائم ہو کر آبادیاں اجڑ گئیں اور سفر لمبے اور تکلیف دہ ہو گئے۔
2
یعنی ان کی تاریخ ایسی مٹی کہ ان کے واقعات لوگوں کو کہانی معلوم ہوتے تھے۔
3146
Commentary:
The words shown as spoken by the people of Saba’ in the verse were not actually spoken by them but are used to describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted, and desolate. The words "place longer distances between the stages of our journey" signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe.
The expression "and so We made them by-words" means that the Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
2386
The words put in the mouth of the Sabaeans, in fact, describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted and desolate. The words, 'place longer distances between the stages of our journeys,' signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe. The Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
وَقَالُوا الۡحَمۡدُ لِلّٰہِ الَّذِیۡۤ اَذۡہَبَ عَنَّا الۡحَزَنَ ۖ اِنَّ رَبَّنَا لَغَفُوۡرٌ شَکُوۡرٌ
Commentary:
When a believer has gone through the three stages of spiritual development mentioned in v. 33 above, all fear of faltering or falling disappears. His spiritual future becomes safe. This state of mind of a true believer is described elsewhere in the Quran in the words لا خوف علیھم ولاھم یحزنون i.e. they will not grieve over their past failures, if any, nor will they have fear about any possible future failures.
3202
Commentary:
When a believer has gone through the three stages of spiritual development mentioned in v. 33 above, all fear of faltering or falling disappears. His spiritual future becomes safe. This state of mind of a true believer is described elsewhere in the Quran in the words لا خوف علیھم ولاھم یحزنون i.e. they will not grieve over their past failures, if any, nor will they have fear about any possible future failures.
وَقَالُوۡا رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبۡلَ یَوۡمِ الۡحِسَابِ
17:19.
17:19.
2:201; 17:19.
Important Words:
قطنا (our portion) is derived from قط (qatta). They say قطه i.e. he cut it. قط القلم means, he nibbed the reed for writing. قطmeans, a slice cut off, a portion, share or lot, an hour or a portion of the night. مضی قط من اللیل means, a portion of the night passed (Lane & Aqrab).
Commentary:
The verse means to say that when disbelievers are warned that if they do not accept the Holy Prophet they will be punished, they turn the warning into an occasion for mocking the Prophet, and jeeringly say, "We demand to have the punishment here and now, and want no more respite." The use of the words "Day of Reckoning" implies that disbelievers will get the punishment when the reckoning of their evil deeds will have been made and they are shown to have fully deserved it.
c
17:19.
a
2:201; 17:19.
3387
Important Words:
قطنا (our portion) is derived from قط (qatta). They say قطه i.e. he cut it. قط القلم means, he nibbed the reed for writing. قطmeans, a slice cut off, a portion, share or lot, an hour or a portion of the night. مضی قط من اللیل means, a portion of the night passed (Lane & Aqrab).
Commentary:
The verse means to say that when disbelievers are warned that if they do not accept the Holy Prophet they will be punished, they turn the warning into an occasion for mocking the Prophet, and jeeringly say, "We demand to have the punishment here and now, and want no more respite." The use of the words "Day of Reckoning" implies that disbelievers will get the punishment when the reckoning of their evil deeds will have been made and they are shown to have fully deserved it.
e
17:19.
قَالُوۡا رَبَّنَا مَنۡ قَدَّمَ لَنَا ہٰذَا فَزِدۡہُ عَذَابًا ضِعۡفًا فِی النَّارِ
7:39.
d
7:39.
a
7:39.
3422
Commentary:
The followers of the leaders of disbelief will invoke the curse of God upon the heads of their erstwhile leaders.
b
7:39.
2548
The followers of the leaders of disbelief will invoke the curse of God upon the heads of their erstwhile leaders.
اَلَّذِیۡنَ یَحۡمِلُوۡنَ الۡعَرۡشَ وَمَنۡ حَوۡلَہٗ یُسَبِّحُوۡنَ بِحَمۡدِ رَبِّہِمۡ وَیُؤۡمِنُوۡنَ بِہٖ وَیَسۡتَغۡفِرُوۡنَ لِلَّذِیۡنَ اٰمَنُوۡا رَبَّنَا وَسِعۡتَ کُلَّ شَیۡءٍ رَّحۡمَۃً وَّعِلۡمًا فَاغۡفِرۡ لِلَّذِیۡنَ تَابُوۡا وَاتَّبَعُوۡا سَبِیۡلَکَ وَقِہِمۡ عَذَابَ الۡجَحِیۡمِ
39:76; 69:18.
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
39:76; 69:18.
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
39:76; 69:18.
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
b
39:76; 69:18.
1153
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
a
39:76; 69:18.
3499
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
c
39:76; 69:18.
2595
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
رَبَّنَا وَاَدۡخِلۡہُمۡ جَنّٰتِ عَدۡنِۣ الَّتِیۡ وَعَدتَّہُمۡ وَمَنۡ صَلَحَ مِنۡ اٰبَآئِہِمۡ وَاَزۡوٰجِہِمۡ وَذُرِّیّٰتِہِمۡ ۚ اِنَّکَ اَنۡتَ الۡعَزِیۡزُ الۡحَکِیۡمُ
13:24; 52:22.
The verse lays down a great principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers primarily are a person’s parents, wife and children. So these near relatives will also be allowed to participate in the blessings which will be bestowed upon believers for his good works.
13:24; 52:22.
Commentary:
The verse lays down a great and good principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers generally are those who are connected nearly with him, i.e. his parents, wife and children. So these near relatives of a believer will also be allowed to participate in the blessings that will be bestowed upon him as a reward for the contribution they had made in helping him to preach the cause of truth.
c
13:24; 52:22.
1154
这节经文制订了一项伟大的原则。世界上任何一个单枪匹马的人, 是做不成任何工作的。必须要有几个其他的人, 有意识或无意识地共同出来努力。这些有意识或无意识的帮助者和同伙人, 主要是一个人的双亲、妻子和子女。因此, 这些近亲也获许入于信者群中而获得善行的赐福。
b
13:24; 52:22.
3500
Commentary:
The verse lays down a great and good principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers generally are those who are connected nearly with him, i.e. his parents, wife and children. So these near relatives of a believer will also be allowed to participate in the blessings that will be bestowed upon him as a reward for the contribution they had made in helping him to preach the cause of truth.
a
13:24; 52:22.
2596
The verse lays down a great principle. No work is accomplished and no success achieved by anyone in this world single-handed. Several other persons, consciously or unconsciously, make their contribution to it. These conscious or unconscious associates and helpers primarily are a person’s parents, wife and children. So these near relatives will also be allowed to participate in the blessings which will be bestowed upon believers for his good works.
۞ قَالَ قَرِیۡنُہٗ رَبَّنَا مَاۤ اَطۡغَیۡتُہٗ وَلٰکِنۡ کَانَ فِیۡ ضَلٰلٍۭ بَعِیۡدٍ
14:23.
یعنی انسان اب تو یہ کہتا ہے کہ خدا نے مجھے گمراہ کیا۔ لیکن قیامت کے دن اس کے نگران فرشتے یا اس کے جسم کے نگران حصے کہیں گے کہ ہم اس کی گمراہی کے موجب نہیں۔ یہ آپ گمراہ ہوا تھا اور اپنی گمراہی کا آپ ذمّہ دار ہے۔
14:23.
It is human nature that when an evil-doer is confronted with the evil consequences of his deeds, he seeks to shift his responsibility to others. It is this state of mind of the disbeliever which is depicted in this verse. He will hold Satan responsible for his own transgressions and sins.
14:23.
b
14:23.
1
یعنی انسان اب تو یہ کہتا ہے کہ خدا نے مجھے گمراہ کیا۔ لیکن قیامت کے دن اس کے نگران فرشتے یا اس کے جسم کے نگران حصے کہیں گے کہ ہم اس کی گمراہی کے موجب نہیں۔ یہ آپ گمراہ ہوا تھا اور اپنی گمراہی کا آپ ذمّہ دار ہے۔
b
14:23.
b
14:23.
2810
It is human nature that when an evil-doer is confronted with the evil consequences of his deeds, he seeks to shift his responsibility to others. It is this state of mind of the disbeliever which is depicted in this verse. He will hold Satan responsible for his own transgressions and sins.
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.