الزمر
Az-Zumar
The Troops • makkah • 75 Verses
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بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
1:1.
1:1.
a
1:1.
a
See1:1.
3439
Commentary:
See. 1:1.
a
1:1.
تَنۡزِیۡلُ الۡکِتٰبِ مِنَ اللّٰہِ الۡعَزِیۡزِ الۡحَکِیۡمِ
32:3; 36:6; 40:3; 41:3; 46:3.
32:3; 36:6; 40:3; 41:3; 46:3.
b
32:3; 36:6; 40:3; 41:3; 46:3.
b
32:3; 36:6; 40:3; 41:3; 46:3.
3439A
Commentary:
The principal theme of this Surah, as of its five predecessors, is Divine revelation with a pointed reference to the revelation of the Quran. See also Introduction to the Surah.
b
32:3; 36:6; 40:3; 41:3; 46:3.
اِنَّاۤ اَنۡزَلۡنَاۤ اِلَیۡکَ الۡکِتٰبَ بِالۡحَقِّ فَاعۡبُدِ اللّٰہَ مُخۡلِصًا لَّہُ الدِّیۡنَ
5:49; 6:107.
5:49; 6:107.
5:49; 6:106.
Commentary:
After having briefly referred to the subject of Quranic revelation in the previous two verses, the Surah proceeds, in the present verse, to deal with the supreme need and purpose of all revealed Books and Divine Prophets, namely, the establishment of God’s Unity in the world. The greatest impediment in the way of the achievement of this most noble object (the verse goes on to say) is that man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realise the Divine Being. All this the Quran dubs as mere lie and self-deception.
c
5:49; 6:107.
c
5:49; 6:106.
3440
Commentary:
After having briefly referred to the subject of Quranic revelation in the previous two verses, the Surah proceeds, in the present verse, to deal with the supreme need and purpose of all revealed Books and Divine Prophets, namely, the establishment of God’s Unity in the world. The greatest impediment in the way of the achievement of this most noble object (the verse goes on to say) is that man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realise the Divine Being. All this the Quran dubs as mere lie and self-deception.
c
5:49; 6:107.
اَلَا لِلّٰہِ الدِّیۡنُ الۡخَالِصُ ۚ وَالَّذِیۡنَ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ مَا نَعۡبُدُہُمۡ اِلَّا لِیُقَرِّبُوۡنَاۤ اِلَی اللّٰہِ زُلۡفٰۤی اِنَّ اللّٰہَ یَحۡکُمُ بَیۡنَہُمۡ فِیۡ مَا ہُمۡ فِیۡہِ یَخۡتَلِفُوۡنَ ۗ اِنَّ اللّٰہَ لَا یَہۡدِیۡ مَنۡ ہُوَ کٰذِبٌ کَفَّارٌ
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
4:142; 22:70; 32:26.
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
1125
人类易崇拜虚假的神灵, 他们自己想象出来的各种偶像, 诸如: 贤士和圣洁的人; 财富、权力和激情; 流传下来的信念和风俗习惯等等。他们总是自称, 相信这些事物会帮助他们了解和认识安拉。
1
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
d
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
2562
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
لَّوۡ اَرَادَ اللّٰہُ اَنۡ یَّتَّخِذَ وَلَدًا لَّاصۡطَفٰی مِمَّا یَخۡلُقُ مَا یَشَآءُ ۚ سُبۡحٰنَہٗ ۖ ہُوَ اللّٰہُ الۡوٰحِدُ الۡقَہَّارُ
2:117; 10:69; 17:112; 19:89-93
2:117; 10:69; 17:112; 19:89-93
2:117; 10:69; 17:112; 18:5; 19:89-93.
Commentary:
The most prevalent and perhaps the most hideous form of idolatry which has done the greatest injury to man’s religious instinct and his spiritual development and which has, therefore, quite rightly been condemned and denounced unsparingly and repeatedly in the Quran is the dogma of Jesus’ being the only son of God. It is this most blasphemous of all Christian dogmas which the present verse seeks to controvert; the argument advanced being that as God is the sole Creator of all things and He is قھار i.e. Most Supreme, He does not stand in need of a son. The argument is continued in the next verse.
e
2:117; 10:69; 17:112; 19:89-93
a
2:117; 10:69; 17:112; 18:5; 19:89-93.
3440A
Commentary:
The most prevalent and perhaps the most hideous form of idolatry which has done the greatest injury to man’s religious instinct and his spiritual development and which has, therefore, quite rightly been condemned and denounced unsparingly and repeatedly in the Quran is the dogma of Jesus’ being the only son of God. It is this most blasphemous of all Christian dogmas which the present verse seeks to controvert; the argument advanced being that as God is the sole Creator of all things and He is قھار i.e. Most Supreme, He does not stand in need of a son. The argument is continued in the next verse.
e
2:117; 10:69; 17:112; 19:89-93
خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ ۖ یُکَوِّرُ الَّیۡلَ عَلَی النَّہَارِ وَیُکَوِّرُ النَّہَارَ عَلَی الَّیۡلِ ۖ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ ۖ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی ۗ اَلَا ہُوَ الۡعَزِیۡزُ الۡغَفّٰرُ
6:74; 14:20; 16:4; 29:45.
7:55; 13:3; 29:62; 31:30; 35:14.
6:74; 14:20; 16:4; 29:45.
7:55; 13:3; 29:62; 31:30; 35:14.
Commentary:
This verse adduces as a further argument the creation of heavens and earth and the existence of perfect design and order in the universe in support of the belief that there is One Intelligent Designing Mind behind all existence. See also 36:41.
a
6:74; 14:20; 16:4; 29:45.
b
7:55; 13:3; 29:62; 31:30; 35:14.
b
6:74; 14:20; 16:4; 29:45.
c
7:55; 13:3; 29:62; 31:30; 35:14.
3441
Commentary:
This verse adduces as a further argument the creation of heavens and earth and the existence of perfect design and order in the universe in support of the belief that there is One Intelligent Designing Mind behind all existence. See also 36:41.
a
6:74; 14:20; 16:4; 29:45.
b
7:55; 13:3; 29:62; 31:30; 35:14.
خَلَقَکُمۡ مِّنۡ نَّفۡسٍ وّٰحِدَۃٍ ثُمَّ جَعَلَ مِنۡہَا زَوۡجَہَا وَاَنۡزَلَ لَکُمۡ مِّنَ الۡاَنۡعٰمِ ثَمٰنِیَۃَ اَزۡوٰجٍ ۚ یَخۡلُقُکُمۡ فِیۡ بُطُوۡنِ اُمَّہٰتِکُمۡ خَلۡقًا مِّنۡۢ بَعۡدِ خَلۡقٍ فِیۡ ظُلُمٰتٍ ثَلٰثٍ ۚ ذٰلِکُمُ اللّٰہُ رَبُّکُمۡ لَہُ الۡمُلۡکُ ۖ لَاۤ اِلٰہَ اِلَّا ہُوَ ۖ فَاَنّٰی تُصۡرَفُوۡنَ
4:2; 7:190; 16:73.
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
4:2; 7:190; 16:73.
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
4:2; 7:190; 16:73; 30:22.
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
1126
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
1127
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
1
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
d
4:2; 7:190; 16:73; 30:22.
3442
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
2563
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
2564
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
2565
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
اِنۡ تَکۡفُرُوۡا فَاِنَّ اللّٰہَ غَنِیٌّ عَنۡکُمۡ ۖ وَلَا یَرۡضٰی لِعِبَادِہِ الۡکُفۡرَ ۖ وَاِنۡ تَشۡکُرُوۡا یَرۡضَہُ لَکُمۡ ۗ وَلَا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ۗ ثُمَّ اِلٰی رَبِّکُمۡ مَّرۡجِعُکُمۡ فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ ۚ اِنَّہٗ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
یعنی دل کی باتوں کو۔
6:165; 35:19; 53:39.
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
6:165; 35:19; 53:39.
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
1128
شُكْر (Shukr) 指按照安拉意欲的方式正确地对待安拉的恩赐 (14:8), 而 كُفْر (Kufr) 是错误地使用这些恩赐的事物。
2
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
3
یعنی دل کی باتوں کو۔
a
6:165; 35:19; 53:39.
3443
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
2566
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
۞ وَاِذَا مَسَّ الۡاِنۡسٰنَ ضُرٌّ دَعَا رَبَّہٗ مُنِیۡبًا اِلَیۡہِ ثُمَّ اِذَا خَوَّلَہٗ نِعۡمَۃً مِّنۡہُ نَسِیَ مَا کَانَ یَدۡعُوۡۤا اِلَیۡہِ مِنۡ قَبۡلُ وَجَعَلَ لِلّٰہِ اَنۡدَادًا لِّیُضِلَّ عَنۡ سَبِیۡلِہٖ ۚ قُلۡ تَمَتَّعۡ بِکُفۡرِکَ قَلِیۡلًا ۖ اِنَّکَ مِنۡ اَصۡحٰبِ النَّارِ
17:68; 30:34; 39:50.
17:68; 30:34; 39:50.
11:10-11; 17:68; 30:34; 39:50.
b
17:68; 30:34; 39:50.
b
11:10-11; 17:68; 30:34; 39:50.
b
17:68; 30:34; 39:50.
اَمَّنۡ ہُوَ قٰنِتٌ اٰنَآءَ الَّیۡلِ سَاجِدًا وَّقَآئِمًا یَّحۡذَرُ الۡاٰخِرَۃَ وَیَرۡجُوۡا رَحۡمَۃَ رَبِّہٖ ۗ قُلۡ ہَلۡ یَسۡتَوِی الَّذِیۡنَ یَعۡلَمُوۡنَ وَالَّذِیۡنَ لَا یَعۡلَمُوۡنَ ۗ اِنَّمَا یَتَذَکَّرُ اُولُوا الۡاَلۡبٰبِ
40:59.
40:59.
40:59.
Commentary:
The verse refers to two classes of men—believers who are described as obedient men endowed with knowledge and understanding; and disbelievers who are their opposites.
c
40:59.
c
40:59.
3444
Commentary:
The verse refers to two classes of men—believers who are described as obedient men endowed with knowledge and understanding; and disbelievers who are their opposites.
a
40:59.
قُلۡ یٰعِبَادِ الَّذِیۡنَ اٰمَنُوا اتَّقُوۡا رَبَّکُمۡ ۚ لِلَّذِیۡنَ اَحۡسَنُوۡا فِیۡ ہٰذِہِ الدُّنۡیَا حَسَنَۃٌ ۗ وَاَرۡضُ اللّٰہِ وٰسِعَۃٌ ۗ اِنَّمَا یُوَفَّی الصّٰبِرُوۡنَ اَجۡرَہُمۡ بِغَیۡرِ حِسَابٍ
یعنی اگر مومن بندوں کو کسی جگہ تکلیف پہنچے تو انہیں ہجرت کرکے دوسری جگہ چلے جانا چاہیے۔
یعنی اُن کا اجر ہوگا بھی بے حساب اور بے حساب ہوتے ہوئے بھی بڑھتا ہی چلا جائے گا۔
16:31.
3:58; 11:112; 16:97.
The verse warns believers that they will be made to pass through trials and tribulations and will have to leave even their hearths and homes for the sake of God. It is when they have met the ordeal successfully that they will find God’s earth spacious for them and will have their full reward from God without measure.
16:31.
3:58; 11:112; 16:97.
Commentary:
This verse warns believers that they will be made to pass through trials and tribulations and will have to leave even their hearths and homes for the sake of God. It is when they have successfully met the ordeal that they will find God’s earth wide and spacious for them and will have their reward from God without measure. The reference in the verse seems to be to the Holy Prophet’s Hijrah to Medina. It is in Medina that Islam found a congenial soil for expansion and consolidation and it is there that Muslims were given possession of God’s spacious earth.
d
16:31.
e
3:58; 11:112; 16:97.
1
یعنی اگر مومن بندوں کو کسی جگہ تکلیف پہنچے تو انہیں ہجرت کرکے دوسری جگہ چلے جانا چاہیے۔
2
یعنی اُن کا اجر ہوگا بھی بے حساب اور بے حساب ہوتے ہوئے بھی بڑھتا ہی چلا جائے گا۔
a
16:31.
b
3:58; 11:112; 16:97.
3445
Commentary:
This verse warns believers that they will be made to pass through trials and tribulations and will have to leave even their hearths and homes for the sake of God. It is when they have successfully met the ordeal that they will find God’s earth wide and spacious for them and will have their reward from God without measure. The reference in the verse seems to be to the Holy Prophet’s Hijrah to Medina. It is in Medina that Islam found a congenial soil for expansion and consolidation and it is there that Muslims were given possession of God’s spacious earth.
b
16:31.
c
3:58; 11:112; 16:97.
2567
The verse warns believers that they will be made to pass through trials and tribulations and will have to leave even their hearths and homes for the sake of God. It is when they have met the ordeal successfully that they will find God’s earth spacious for them and will have their full reward from God without measure.
قُلۡ اِنِّیۡۤ اُمِرۡتُ اَنۡ اَعۡبُدَ اللّٰہَ مُخۡلِصًا لَّہُ الدِّیۡنَ
13:37.
13:37.
13:37; 18:111; 72:21.
a
13:37.
c
13:37; 18:111; 72:21.
d
13:37.
وَاُمِرۡتُ لِاَنۡ اَکُوۡنَ اَوَّلَ الۡمُسۡلِمِیۡنَ
قُلۡ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
6:16; 10:16.
6:16; 10:16.
6:16; 10:16.
b
6:16; 10:16.
d
6:16; 10:16.
e
6:16; 10:16.
قُلِ اللّٰہَ اَعۡبُدُ مُخۡلِصًا لَّہٗ دِیۡنِیۡ
40:66; 98:6.
40:66; 98:6.
In the brief space of four verses (3rd, 4th, 12th and 15th) the Holy Prophet has been enjoined to worship Allah with sincere devotion. The verses seemed to prepare Muslims for the severe trials that lay ahead of them in Medina. The Surah was revealed in the later Meccan period, when Muslims were leaving for Medina singly or in small groups.
40:65; 98:6.
Commentary:
In the brief space of four verses, viz. 3rd, 4th, 12th and 15th, the Holy Prophet has been enjoined to be sincere to God in religion. These verses seemed to prepare Muslims for the severe trials that lay ahead of them in Medina. The Surah was revealed in the later Meccan period, when Muslims were leaving for Medina singly, or in small groups.
c
40:66; 98:6.
a
40:65; 98:6.
3446
Commentary:
In the brief space of four verses, viz. 3rd, 4th, 12th and 15th, the Holy Prophet has been enjoined to be sincere to God in religion. These verses seemed to prepare Muslims for the severe trials that lay ahead of them in Medina. The Surah was revealed in the later Meccan period, when Muslims were leaving for Medina singly, or in small groups.
f
40:66; 98:6.
2568
In the brief space of four verses (3rd, 4th, 12th and 15th) the Holy Prophet has been enjoined to worship Allah with sincere devotion. The verses seemed to prepare Muslims for the severe trials that lay ahead of them in Medina. The Surah was revealed in the later Meccan period, when Muslims were leaving for Medina singly or in small groups.
فَاعۡبُدُوۡا مَا شِئۡتُمۡ مِّنۡ دُوۡنِہٖ ۗ قُلۡ اِنَّ الۡخٰسِرِیۡنَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَاَہۡلِیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ ۗ اَلَا ذٰلِکَ ہُوَ الۡخُسۡرَانُ الۡمُبِیۡنُ
Commentary:
The verse warns idolatrous disbelievers that the day was fast approaching when they will discover to their mortification that they had ruined themselves. That day dawned with the Prophet’s departure from Mecca.
3447
Commentary:
The verse warns idolatrous disbelievers that the day was fast approaching when they will discover to their mortification that they had ruined themselves. That day dawned with the Prophet’s departure from Mecca.
لَہُمۡ مِّنۡ فَوۡقِہِمۡ ظُلَلٌ مِّنَ النَّارِ وَمِنۡ تَحۡتِہِمۡ ظُلَلٌ ۚ ذٰلِکَ یُخَوِّفُ اللّٰہُ بِہٖ عِبَادَہٗ ۚ یٰعِبَادِ فَاتَّقُوۡنِ
7:42; 18:30.
یعنی ان کا اوڑھنا بچھونا آگ ہی ہوگا۔
7:42; 18:30.
7:42; 18:30.
d
7:42; 18:30.
1
یعنی ان کا اوڑھنا بچھونا آگ ہی ہوگا۔
b
7:42; 18:30.
a
7:42; 18:30.
وَالَّذِیۡنَ اجۡتَنَبُوا الطّٰغُوۡتَ اَنۡ یَّعۡبُدُوۡہَا وَاَنَابُوۡۤا اِلَی اللّٰہِ لَہُمُ الۡبُشۡرٰی ۚ فَبَشِّرۡ عِبَادِ
اَلَّذِیۡنَ یَسۡتَمِعُوۡنَ الۡقَوۡلَ فَیَتَّبِعُوۡنَ اَحۡسَنَہٗۤ ۚ اُولٰٓئِکَ الَّذِیۡنَ ہَدٰٮہُمُ اللّٰہُ ۖ وَاُولٰٓئِکَ ہُمۡ اُولُوا الۡاَلۡبٰبِ
e
7:205.
1129
一个信者面前容许他走的路有两条时, 他会选择产生最好成果的那条路。
c
7:205.
3448
Commentary:
The verse means to say that when two equally permissible courses are open to a believer, he adopts the one which is productive of best results.
b
7:205.
2569
When two equally permissible courses are open to a believer, he adopts the one which is productive of the best results.