لَيْسَ لَكَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "لَيْسَ لَكَ".
لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَٰلِمُونَ
此节经文被错误地认为包含对穆圣的忠告, 因为他曾向安拉祈求驱除麦加人。此处没有提及有这种祈祷文, 也没有这种祈祷文的场合。事实上, 不经安拉的允许, 先知绝不会祈求毁灭任何民族。本节经文的意思仅仅是答覆那些人, 他们把穆斯林在吴候德所遭受的挫折归因于他们不听经验丰富的人的忠告而离开这座城市的所谓错误。经文说, 这个一时的挫折是安拉无上的智慧使之发生的; 穆圣与这一事情无关。这一挫折的一个好结果是导致许多不信者信奉伊斯兰教, 其中有著名的哈立德。他们看到危难之际安拉是如何帮助穆圣的, 也看到安拉怎样保护穆圣的, 虽然穆圣曾一度孤军奋战。
This verse is erroneously considered to contain an admonition to the Holy Prophet for his having prayed to God to destroy the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a one. In fact, a Prophet never prays for the destruction of any people without the permission of God. The verse is meant only as an answer to those who attributed the reverse of Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. It says that the temporary reverse was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many disbelievers were guided to Islam, among them being the famous Khalid. They saw how God had helped the Holy Prophet in the hour of distress and how He had afforded him protection although, at one time, he was left all by himself in the battle.
Commentary:
This verse is erroneously supposed to contain a sort of admonition or warning to the Holy Prophet for his having prayed to God for the destruction of the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a prayer. In fact, a Prophet never prays for the destruction of any people without the permission of God.
The words are meant only as an answer to those who attributed the reverse of the Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. The Quran says that the result was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many were guided to acceptance of Islam, seeing how God helped the Holy Prophet and how He afforded him protection although he was left alone in the battle.
The verse also contains a reply to the hypocrites. ‘Abdullah bin Ubayy and his followers, who had deserted the Holy Prophet at Uhud, saying he had not followed their advice. It tells them that it was God Who was helping the Prophet, and Who, even after the reverse at Uhud, had fulfilled His promise regarding the ignominious retreat of the Meccans referred to in the preceding verse.
The words, that He might cut off a part of the disbelievers, and, or abase them, occurring in the preceding verse correspond to the words He may turn to them in mercy, and, or punish them, occurring in the present verse in the reverse order, the suggestion being that the part that will be cut off will be those who are to be punished by God, while those whom God will temporarily abase and who will return unsuccessful will be those to whom God is finally to turn in mercy; i.e. by returning safe, though unsuccessful, they will be afforded an opportunity to repent. Accordingly, we find that many of those who escaped alive were after-wards converted to Islam, and among them were men like Khalid, son of Walid; ‘Ikrimah, son of Abu Jahl; ‘Abdur-Rahman, son of Abu Bakr, and many others who later made a name in the history of Islam. Abu Sufyan, Commander of the Meccan army, was also among them.
The verse also throws light on the general nature of prophecies made by the Prophets of God. There is often an element of contingency or uncertainty in them; sometimes it is hidden and sometimes expressed as in the present verse. A clear alter-native is put forward here in the form of mercy and punishment to be shown according to the will of God. The reason for this is that prophecies do not proceed from a mechanical or rigid source which is arbitrary and inflexible, but from God, Who possesses both the quality of mercy and the power to punish, which He exercises, according as circumstances demand. In keeping with this principle, the Prophets of God hold out the hope of salvation on condition of genuine repentance, even when they utter unqualified predictions about the doom of their enemies.
278
此节经文被错误地认为包含对穆圣的忠告, 因为他曾向安拉祈求驱除麦加人。此处没有提及有这种祈祷文, 也没有这种祈祷文的场合。事实上, 不经安拉的允许, 先知绝不会祈求毁灭任何民族。本节经文的意思仅仅是答覆那些人, 他们把穆斯林在吴候德所遭受的挫折归因于他们不听经验丰富的人的忠告而离开这座城市的所谓错误。经文说, 这个一时的挫折是安拉无上的智慧使之发生的; 穆圣与这一事情无关。这一挫折的一个好结果是导致许多不信者信奉伊斯兰教, 其中有著名的哈立德。他们看到危难之际安拉是如何帮助穆圣的, 也看到安拉怎样保护穆圣的, 虽然穆圣曾一度孤军奋战。
413
Commentary:
This verse is erroneously supposed to contain a sort of admonition or warning to the Holy Prophet for his having prayed to God for the destruction of the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a prayer. In fact, a Prophet never prays for the destruction of any people without the permission of God.
The words are meant only as an answer to those who attributed the reverse of the Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. The Quran says that the result was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many were guided to acceptance of Islam, seeing how God helped the Holy Prophet and how He afforded him protection although he was left alone in the battle.
The verse also contains a reply to the hypocrites. ‘Abdullah bin Ubayy and his followers, who had deserted the Holy Prophet at Uhud, saying he had not followed their advice. It tells them that it was God Who was helping the Prophet, and Who, even after the reverse at Uhud, had fulfilled His promise regarding the ignominious retreat of the Meccans referred to in the preceding verse.
The words, that He might cut off a part of the disbelievers, and, or abase them, occurring in the preceding verse correspond to the words He may turn to them in mercy, and, or punish them, occurring in the present verse in the reverse order, the suggestion being that the part that will be cut off will be those who are to be punished by God, while those whom God will temporarily abase and who will return unsuccessful will be those to whom God is finally to turn in mercy; i.e. by returning safe, though unsuccessful, they will be afforded an opportunity to repent. Accordingly, we find that many of those who escaped alive were after-wards converted to Islam, and among them were men like Khalid, son of Walid; ‘Ikrimah, son of Abu Jahl; ‘Abdur-Rahman, son of Abu Bakr, and many others who later made a name in the history of Islam. Abu Sufyan, Commander of the Meccan army, was also among them.
The verse also throws light on the general nature of prophecies made by the Prophets of God. There is often an element of contingency or uncertainty in them; sometimes it is hidden and sometimes expressed as in the present verse. A clear alter-native is put forward here in the form of mercy and punishment to be shown according to the will of God. The reason for this is that prophecies do not proceed from a mechanical or rigid source which is arbitrary and inflexible, but from God, Who possesses both the quality of mercy and the power to punish, which He exercises, according as circumstances demand. In keeping with this principle, the Prophets of God hold out the hope of salvation on condition of genuine repentance, even when they utter unqualified predictions about the doom of their enemies.
476
This verse is erroneously considered to contain an admonition to the Holy Prophet for his having prayed to God to destroy the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a one. In fact, a Prophet never prays for the destruction of any people without the permission of God. The verse is meant only as an answer to those who attributed the reverse of Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. It says that the temporary reverse was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many disbelievers were guided to Islam, among them being the famous Khalid. They saw how God had helped the Holy Prophet in the hour of distress and how He had afforded him protection although, at one time, he was left all by himself in the battle.
قَالَ يَٰنُوحُ إِنَّهُۥ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُۥ عَمَلٌ غَيْرُ صَٰلِحٍ ۖ فَلَا تَسْـَٔلْنِ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۖ إِنِّىٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلْجَٰهِلِينَ
According to this verse only those persons were considered members of Noah’s family who had established true relationship with God through him. The pronoun hu in inna-hu may also refer to Noah’s prayer for his unrighteous son which act of his was Ghairu Salih i.e. out of place.
‘Amalun (lit. a deed) here means Dhu ‘Amalin, i.e. the doer of a deed. The use of the infinitive as active participle when an intensified sense is intended is in harmony with Arabic idiom. See also 2:178, where Birr (lit. righteousness) means a righteous person. An Arab poet says of his she-camel: Innama hiya Iqbalun wa Idbaru, i.e. she is so restless that she has become the very act of moving forward and backward, meaning the embodiment thereof.
Important Words:
عمل (man of conduct) generally signifies work, deed or action; a motion of the whole or of a portion of the body or even of the mind; the utterance of a saying. The word عمل (lit. deed) may also mean ذوعمل i.e. the doer of a deed, which construction is permissible in the Arabic language when an intensified sense is intended (Lane & Muhit).
Commentary:
In a brief sentence, viz. he is surely not of thy family, God disclosed a great truth to Noah.
What He meant was that when He promised to save his family, He did not mean all members of the family, but only such of them as were righteous and believed in him, because, truly speaking, only those persons were members of his family who had established a true relationship with God through him.
The Quranic words انه عمل غیر صالح rendered here as, he is indeed a man of unrighteous conduct, are capable of two interpretations. First, they may refer to the prayer of Noah. In that case, the clause would mean that this act of his, i.e. his prayer for his son, was غیر صالح i.e. out of place, the word صالح meaning "suitable, meet or proper." By using these words with regard to Noah’s prayer, God meant to point out that as He had already pronounced His judgement and the hour of punishment had actually arrived, so the time for prayer had passed.
Secondly, the clause may refer to Noah’s son. In that case, the word عمل (lit. deed) would be taken as meaning ذوعمل(the doer of a deed). This usage of the word is quite in harmony with Arabic idiom, according to which the infinitive is sometimes used in place of the active participle to impart emphasis. An Arab poet describing the restlessness of a she-camel who had lost her young ones says:انما ھی اقبال و ادبار i.e. "She is so restless that she has become the very act of moving forward and backward," meaning the embodiment thereof. According to this meaning of the word عمل the clause would mean that the reason why his son was not considered as belonging to his family was that he was a man of unrighteous conduct.
The words, ask not of Me, may mean either asking for a favour in prayer or simply inquiring. Taking the words in the former sense, the verse would mean that one should not pray for a matter of whose benefit one is not certain, for in such a case a man cannot know whether what he is praying for will prove a blessing or a curse. In such cases one should pray to God only generally to grant what is good in His sight. There are, however, certain matters about the goodness of which there can be no doubt, e.g. the pleasure of God or the welfare of the life to come. For such matters one can pray without qualification. The prayer of Noah for his son belonged to the former category. He did not know how his son would behave if he were saved. It was possible, nay it was most probable, that if he had been saved, the cause of religion would have materially suffered through him.
If the word "ask" be taken in the sense of "inquire," the verse would mean that Noah was not to inquire about a matter which was beyond his power to comprehend or the disclosure of which was not considered proper. The words مالیس لك به علم do not, in this case, mean "that of which thou hast no knowledge," for man always inquires about matters which he does not know. The words would therefore mean "that which thou canst not know," either because they are beyond thy comprehension or because they cannot be disclosed to thee.
God’s reply to Noah given in the words, he is indeed a man of unrighteous conduct, shows that Noah was not aware of the misdeeds of his son, and the reason why Noah was advised to abstain from asking questions about his son was that such questions were calculated to expose the latter’s misdeeds, which was inconsistent with the God’s attribute of mercy as well as with His attribute of covering up or screening the faults of His creatures. Extraordinary are the ways of God! On the one hand He decreed that Noah’s son should be drowned, and on the other His mercy drew a veil over his misdeeds.
The clause, I advise thee lest thou become one of the ignorant, refers to Noah’s prayer to God to save his son, who was a member of his family and was apparently included among those whom God had promised to save, and means: "You, being the bearer of the Word of God, must in future ponder over every aspect of the Divine revelation received by you and should not act unknowingly." In other words, the seeming indefiniteness of the prophecy was cited to serve the purpose of a warning to Noah, who was asked to learn a lesson from it and to remember that prophecies bear more than one meaning and that their true significance becomes known only when they are actually fulfilled.
It may be asked why, whereas Noah refers to a "promise" of God (see the preceding verse), actually there is no mention of a Divine promise here. In this connection it may be noted that the words ارکبوھا بسم الله i.e. Embark therein in the name of Allah…(v. 42) did imply a Divine promise, because sometimes a commandment is tantamount to an undertaking. When God directed Noah to make his people enter the Ark, the direction implied a promise by God to save those who entered it. Similarly, the words, except those against whom the word has already gone forth (v. 41), also point to a promise having been made by God. If the above-quoted words contained only a command-ment and implied no promise, the names of excepted persons should have been revealed to Noah so that these could have been refused entrance. The fact that the names of the excepted persons were not disclosed shows that all those who went into the Ark were meant to be saved.
1427
Important Words:
عمل (man of conduct) generally signifies work, deed or action; a motion of the whole or of a portion of the body or even of the mind; the utterance of a saying. The word عمل (lit. deed) may also mean ذوعمل i.e. the doer of a deed, which construction is permissible in the Arabic language when an intensified sense is intended (Lane & Muhit).
Commentary:
In a brief sentence, viz. he is surely not of thy family, God disclosed a great truth to Noah.
What He meant was that when He promised to save his family, He did not mean all members of the family, but only such of them as were righteous and believed in him, because, truly speaking, only those persons were members of his family who had established a true relationship with God through him.
The Quranic words انه عمل غیر صالح rendered here as, he is indeed a man of unrighteous conduct, are capable of two interpretations. First, they may refer to the prayer of Noah. In that case, the clause would mean that this act of his, i.e. his prayer for his son, was غیر صالح i.e. out of place, the word صالح meaning "suitable, meet or proper." By using these words with regard to Noah’s prayer, God meant to point out that as He had already pronounced His judgement and the hour of punishment had actually arrived, so the time for prayer had passed.
Secondly, the clause may refer to Noah’s son. In that case, the word عمل (lit. deed) would be taken as meaning ذوعمل(the doer of a deed). This usage of the word is quite in harmony with Arabic idiom, according to which the infinitive is sometimes used in place of the active participle to impart emphasis. An Arab poet describing the restlessness of a she-camel who had lost her young ones says:انما ھی اقبال و ادبار i.e. "She is so restless that she has become the very act of moving forward and backward," meaning the embodiment thereof. According to this meaning of the word عمل the clause would mean that the reason why his son was not considered as belonging to his family was that he was a man of unrighteous conduct.
The words, ask not of Me, may mean either asking for a favour in prayer or simply inquiring. Taking the words in the former sense, the verse would mean that one should not pray for a matter of whose benefit one is not certain, for in such a case a man cannot know whether what he is praying for will prove a blessing or a curse. In such cases one should pray to God only generally to grant what is good in His sight. There are, however, certain matters about the goodness of which there can be no doubt, e.g. the pleasure of God or the welfare of the life to come. For such matters one can pray without qualification. The prayer of Noah for his son belonged to the former category. He did not know how his son would behave if he were saved. It was possible, nay it was most probable, that if he had been saved, the cause of religion would have materially suffered through him.
If the word "ask" be taken in the sense of "inquire," the verse would mean that Noah was not to inquire about a matter which was beyond his power to comprehend or the disclosure of which was not considered proper. The words مالیس لك به علم do not, in this case, mean "that of which thou hast no knowledge," for man always inquires about matters which he does not know. The words would therefore mean "that which thou canst not know," either because they are beyond thy comprehension or because they cannot be disclosed to thee.
God’s reply to Noah given in the words, he is indeed a man of unrighteous conduct, shows that Noah was not aware of the misdeeds of his son, and the reason why Noah was advised to abstain from asking questions about his son was that such questions were calculated to expose the latter’s misdeeds, which was inconsistent with the God’s attribute of mercy as well as with His attribute of covering up or screening the faults of His creatures. Extraordinary are the ways of God! On the one hand He decreed that Noah’s son should be drowned, and on the other His mercy drew a veil over his misdeeds.
The clause, I advise thee lest thou become one of the ignorant, refers to Noah’s prayer to God to save his son, who was a member of his family and was apparently included among those whom God had promised to save, and means: "You, being the bearer of the Word of God, must in future ponder over every aspect of the Divine revelation received by you and should not act unknowingly." In other words, the seeming indefiniteness of the prophecy was cited to serve the purpose of a warning to Noah, who was asked to learn a lesson from it and to remember that prophecies bear more than one meaning and that their true significance becomes known only when they are actually fulfilled.
It may be asked why, whereas Noah refers to a "promise" of God (see the preceding verse), actually there is no mention of a Divine promise here. In this connection it may be noted that the words ارکبوھا بسم الله i.e. Embark therein in the name of Allah…(v. 42) did imply a Divine promise, because sometimes a commandment is tantamount to an undertaking. When God directed Noah to make his people enter the Ark, the direction implied a promise by God to save those who entered it. Similarly, the words, except those against whom the word has already gone forth (v. 41), also point to a promise having been made by God. If the above-quoted words contained only a command-ment and implied no promise, the names of excepted persons should have been revealed to Noah so that these could have been refused entrance. The fact that the names of the excepted persons were not disclosed shows that all those who went into the Ark were meant to be saved.
1318
According to this verse only those persons were considered members of Noah’s family who had established true relationship with God through him. The pronoun hu in inna-hu may also refer to Noah’s prayer for his unrighteous son which act of his was Ghairu Salih i.e. out of place.
1319
‘Amalun (lit. a deed) here means Dhu ‘Amalin, i.e. the doer of a deed. The use of the infinitive as active participle when an intensified sense is intended is in harmony with Arabic idiom. See also 2:178, where Birr (lit. righteousness) means a righteous person. An Arab poet says of his she-camel: Innama hiya Iqbalun wa Idbaru, i.e. she is so restless that she has become the very act of moving forward and backward, meaning the embodiment thereof.
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلْغَاوِينَ
17:66; 34:22.
7:19; 17:64; 38:86.
The verse seems to suggest that human nature is intrinsically pure. Only those lose the right path who defile their own nature and choose to follow Satan. This idea has been further explained in 91:11.
17:66; 34:22.
7:19; 17:64; 38:86.
Important Words:
سلطان (power) is derived from سلط (saluta) meaning, he or it overcame or prevailed or predominated; or became established in superior power. سلطان among other things, means, might or power; possession of superior power; predominance; absolute dominion or authority; sovereign or ruling power. It also means, proof, evidence or argument (Lane).
Commentary:
This verse mentions another group of people who, too, are protected from the temptations of Satan. They do not belong to the category of Prophets or of those other specially chosen servants of God, referred to in v. 41 who get their guidance directly from God, but they, nevertheless, find out the truth through the help of God’s Elect and His Prophets. With regard to such people the verse purports to say that they enjoy Divine protection to the extent that Satan has no سلطان (sovereign or dominating power) over them, though they are subject to his occasional attacks. There are to be found among them such weak of faith as sometimes choose to follow the suggestions of Satan and, consequently, falter and fall. But this happens only when they have actually become "erring ones," whereas before the actual commission of sin such people also enjoy Divine protection.
Incidentally, the verse also suggests that human nature is intrinsically pure. Only such men lose the right path as themselves defile their nature and choose to follow Satan. This idea has been further explained in the words قد خاب من دساھا which mean that he alone perishes who destroys his own soul and buries it in the dust of sin (91:11).
g
17:66; 34:22.
h
7:19; 17:64; 38:86.
666
此节经文似乎表明人性本来是纯洁的。只有那些沾污自己本性而跟随恶魔的人才会迷途。91:11进一步解释了这一观念。
b
17:66; 34:22.
c
7:19; 17:64; 38:86.
1746
Important Words:
سلطان (power) is derived from سلط (saluta) meaning, he or it overcame or prevailed or predominated; or became established in superior power. سلطان among other things, means, might or power; possession of superior power; predominance; absolute dominion or authority; sovereign or ruling power. It also means, proof, evidence or argument (Lane).
Commentary:
This verse mentions another group of people who, too, are protected from the temptations of Satan. They do not belong to the category of Prophets or of those other specially chosen servants of God, referred to in v. 41 who get their guidance directly from God, but they, nevertheless, find out the truth through the help of God’s Elect and His Prophets. With regard to such people the verse purports to say that they enjoy Divine protection to the extent that Satan has no سلطان (sovereign or dominating power) over them, though they are subject to his occasional attacks. There are to be found among them such weak of faith as sometimes choose to follow the suggestions of Satan and, consequently, falter and fall. But this happens only when they have actually become "erring ones," whereas before the actual commission of sin such people also enjoy Divine protection.
Incidentally, the verse also suggests that human nature is intrinsically pure. Only such men lose the right path as themselves defile their nature and choose to follow Satan. This idea has been further explained in the words قد خاب من دساھا which mean that he alone perishes who destroys his own soul and buries it in the dust of sin (91:11).
g
17:66; 34:22.
h
7:19; 17:64; 38:86.
1500
The verse seems to suggest that human nature is intrinsically pure. Only those lose the right path who defile their own nature and choose to follow Satan. This idea has been further explained in 91:11.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا
11:47.
24:25; 36:66; 41:21-23.
The verse cuts at the root of all sources of suspicion which in natural order are "the ear," "the eye" and "the heart." "The ear" is the first avenue through which most suspicions enter one’s mind. Most suspicions are caused by ill-founded reports which one hears about another person. Next source is that of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another person not as the result of a bad report which he might have heard about him, nor in consequence of a bad act or deed which he might have seen him committing but which is purely the figment of his own diseased mind. Thus it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable, but human honour also is sacrosanct and an attack upon it will also have to be accounted for.
11:47.
24:25; 36:66; 41:21-23.
Commentary:
This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.
The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.
A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!
a
11:47.
b
24:25; 36:66; 41:21-23.
b
11:47.
c
24:25; 36:66; 41:21-23.
1966
Commentary:
This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.
The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.
A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!
b
11:47.
c
24:25; 36:66; 41:21-23.
1619
The verse cuts at the root of all sources of suspicion which in natural order are "the ear," "the eye" and "the heart." "The ear" is the first avenue through which most suspicions enter one’s mind. Most suspicions are caused by ill-founded reports which one hears about another person. Next source is that of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another person not as the result of a bad report which he might have heard about him, nor in consequence of a bad act or deed which he might have seen him committing but which is purely the figment of his own diseased mind. Thus it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable, but human honour also is sacrosanct and an attack upon it will also have to be accounted for.
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَٰنٌ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًا
15:41; 38:84.
15:41; 38:84.
Commentary:
The verse purports to say that man is amenable to the enticement of Satan so long as he is not "resurrected" i.e. as long as his faith does not attain its full stature. The verse also teaches man the secret of becoming safe from the attacks of Satan. It is that he should give himself up wholly to the care and protection of God and, instead of depending upon his own resources and efforts, should rely upon Him alone, for Satan can cause no harm to one who is under the guardianship of God.
f
15:41; 38:84.
a
15:41; 38:84.
1995
Commentary:
The verse purports to say that man is amenable to the enticement of Satan so long as he is not "resurrected" i.e. as long as his faith does not attain its full stature. The verse also teaches man the secret of becoming safe from the attacks of Satan. It is that he should give himself up wholly to the care and protection of God and, instead of depending upon his own resources and efforts, should rely upon Him alone, for Satan can cause no harm to one who is under the guardianship of God.
b
15:41; 38:84.
1633
Man is amenable to the enticements of Satan so long as he is not "resurrected," i.e. so long as his faith does not attain its full stature.
وَوَصَّيْنَا ٱلْإِنسَٰنَ بِوَٰلِدَيْهِ حُسْنًا ۖ وَإِن جَٰهَدَاكَ لِتُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَآ ۚ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
2:84; 4:37; 6:152; 17:24; 31:15; 46:16.
مطلب یہ نہیں کہ ان کی فرمانبرداری لازم نہیں رہی‘ بلکہ یہ ہے کہ اس خاص حکم میں فرمانبرداری نہ کر۔
2:84; 4:37; 6:152; 17:24; 31:15; 46:16.
The alpha and omega of all religious teachings is God’s Unity. Man’s loyalty, first and last, is to his Creator. All other loyalties proceed from, and are subject to, it. Even man’s loyalty to his parents is not allowed to clash with it.
2:84; 4:37; 6:152; 17:24; 19:15; 31:15; 46:16.
Commentary:
The alpha and omega of all religious teachings is God’s Unity. Man’s loyalty, first and last is to his Creator. All other loyalties proceed from, and are subject to, this supermost of all loyalties. Even man’s loyalty to his parents is not allowed to clash with it. No other Divine Scripture has laid so much emphasis on God’s Oneness as the Quran.
The immediate cause of the revelation of this verse is reported to have been that when Sa‘d bin Waqqas accepted Islam, his mother threatened to starve herself to death if he did not renounce the new Faith. There was a clash of loyalties, and Sa‘d, a firm believer as he was, refused to succumb to his mother’s entreaties and threats.
b
2:84; 4:37; 6:152; 17:24; 31:15; 46:16.
2
مطلب یہ نہیں کہ ان کی فرمانبرداری لازم نہیں رہی‘ بلکہ یہ ہے کہ اس خاص حکم میں فرمانبرداری نہ کر۔
b
2:84; 4:37; 6:152; 17:24; 19:15; 31:15; 46:16.
2946
Commentary:
The alpha and omega of all religious teachings is God’s Unity. Man’s loyalty, first and last is to his Creator. All other loyalties proceed from, and are subject to, this supermost of all loyalties. Even man’s loyalty to his parents is not allowed to clash with it. No other Divine Scripture has laid so much emphasis on God’s Oneness as the Quran.
The immediate cause of the revelation of this verse is reported to have been that when Sa‘d bin Waqqas accepted Islam, his mother threatened to starve herself to death if he did not renounce the new Faith. There was a clash of loyalties, and Sa‘d, a firm believer as he was, refused to succumb to his mother’s entreaties and threats.
c
2:84; 4:37; 6:152; 17:24; 31:15; 46:16.
2240
The alpha and omega of all religious teachings is God’s Unity. Man’s loyalty, first and last, is to his Creator. All other loyalties proceed from, and are subject to, it. Even man’s loyalty to his parents is not allowed to clash with it.
وَإِن جَٰهَدَاكَ عَلَىٰٓ أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِى ٱلدُّنْيَا مَعْرُوفًا ۖ وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ۚ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
如果人们对双亲的义务和责任看来同对安拉的职责相冲突时, 他们首先要忠于他们的创造主。但是, 不论他们双亲的任何意愿或命令同他对安拉的忠诚有冲突, 他们绝不能对双亲傲慢无礼, 而仍旧应该一如往常那样恭敬、热爱和宽待他们。
If man’s duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God he must not be arrogant or insolent to them; but should continue to show uniform courtesy, love and kindness to them.
Commentary:
After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.
1007
如果人们对双亲的义务和责任看来同对安拉的职责相冲突时, 他们首先要忠于他们的创造主。但是, 不论他们双亲的任何意愿或命令同他对安拉的忠诚有冲突, 他们绝不能对双亲傲慢无礼, 而仍旧应该一如往常那样恭敬、热爱和宽待他们。
3042
Commentary:
After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.
2307
If man’s duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God he must not be arrogant or insolent to them; but should continue to show uniform courtesy, love and kindness to them.