حَبّ
Appears 19 times in Quran
📖 Lane's Lexicon
Classical definitions for root حبب
Derived Stems (42)
Derived Words (3)
Words derived from the lemma "حَبّ".
Occurrences in Quran
Found 19 verses containing "حَبّ".
مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ ۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
2:266; 30:40.
In the foregoing verses, it was pointed out that it is a Divine law that God gives new life to deserving nations after they become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. In order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God.
2:266; 30:40.
Commentary:
In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.
a
2:266; 30:40.
200
在以前的许多经文中指出, 安拉给予死后的民族以应得的新生命, 这是安拉的一个法则, 并且拿以色列人的情况作为一个实例说明。经文中还进一步指出, 伊布拉欣的后裔将振兴四次, 以色列子孙和伊司马仪子孙各振兴两次。为了给穆斯林许约的振兴作准备, 安拉重新用民族进步的方法, 并且劝勉信者们为安拉的事业慷慨地花费。
a
2:266; 30:40.
268
Commentary:
In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.
a
2:266; 30:40.
330
In the foregoing verses, it was pointed out that it is a Divine law that God gives new life to deserving nations after they become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. In order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God.
۞ وَعِندَهُۥ مَفَاتِحُ ٱلْغَيْبِ لَا يَعْلَمُهَآ إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِى ٱلْبَرِّ وَٱلْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِى ظُلُمَٰتِ ٱلْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
805
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
854
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
۞ إِنَّ ٱللَّهَ فَالِقُ ٱلْحَبِّ وَٱلنَّوَىٰ ۖ يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَمُخْرِجُ ٱلْمَيِّتِ مِنَ ٱلْحَىِّ ۚ ذَٰلِكُمُ ٱللَّهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ
3:28; 10:32; 30:20.
Attention is drawn to the seed from which a plant sprouts. How insignificant it is but how it grows and develops into a big tree. Similarly, like a seed, man is capable of growing into the recipient of Divine revelation and of being the reflector of God’s great attributes.
3:28; 10:32; 30:20.
Commentary:
The Quran now proceeds to give arguments from nature to prove the need of revelation and Divine guidance. Firstly, the attention of man is drawn to the seeds and stones from which trees sprout. How insignificant is the seed, but how it grows and develops into a big tree. Similarly, you look upon man as a contemptible thing and say, Allah has not revealed anything to any man (6:92). But man also, whom you imagine to be so despicable, is like a seed and is capable of growing into something great.
The words, He brings forth the living from the dead, signify that not unoften noble and great men are born of low and ill-bred parents. Why then do you wonder and think it impossible that a righteous man should rise spiritually and become recipient of divine favours? Your God has made man after the manner of a seed. He has endowed him with many faculties and has made him capable of great progress. Why do you not then understand and see the truth?
d
3:28; 10:32; 30:20.
439
注意的是生长植物出来的种籽。它是多么微不足道, 可是它能生长成一颗大树。相同地, 人类是能够成长为接受安拉启示并且反映安拉伟大常德的人。
a
3:28; 10:32; 30:20.
838
Commentary:
The Quran now proceeds to give arguments from nature to prove the need of revelation and Divine guidance. Firstly, the attention of man is drawn to the seeds and stones from which trees sprout. How insignificant is the seed, but how it grows and develops into a big tree. Similarly, you look upon man as a contemptible thing and say, Allah has not revealed anything to any man (6:92). But man also, whom you imagine to be so despicable, is like a seed and is capable of growing into something great.
The words, He brings forth the living from the dead, signify that not unoften noble and great men are born of low and ill-bred parents. Why then do you wonder and think it impossible that a righteous man should rise spiritually and become recipient of divine favours? Your God has made man after the manner of a seed. He has endowed him with many faculties and has made him capable of great progress. Why do you not then understand and see the truth?
a
3:28; 10:32; 30:20.
879
Attention is drawn to the seed from which a plant sprouts. How insignificant it is but how it grows and develops into a big tree. Similarly, like a seed, man is capable of growing into the recipient of Divine revelation and of being the reflector of God’s great attributes.
وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّٰتٍ مِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَٰبِهٍ ۗ ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ ۚ إِنَّ فِى ذَٰلِكُمْ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
g
14:33; 16:11; 22:64; 35:28.
h
6:142; 13:5.
443
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
2
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
3
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
4
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
a
14:33; 16:11; 22:64; 35:28.
b
6:142; 13:5.
842
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
c
14:33; 16:11; 22:64; 35:28.
d
6:142; 13:5.
884
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوٓا۟ ءَابَآءَكُمْ وَإِخْوَٰنَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا۟ ٱلْكُفْرَ عَلَى ٱلْإِيمَٰنِ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
3:29; 4:140, 145; 9:16; 58:23.
The verse refers to that class of disbelievers who were actively hostile to Islam and strove hard to exterminate it.
3:29; 4:140,145; 9:16; 58:23.
Commentary:
This verse deals with that class of idolaters who were actively hostile to Islam and strove hard to exterminate it. They had declared war on innocent Muslims, and such was their hatred of Islam that they even disregarded the ties of relationship with a view to harming them. It was with such implacable enemies of Islam that Muslims were forbidden to make friends, for such an act on their part would have amounted to treachery to Islam and would certainly have done it incalculable harm. As for other disbelievers who were not at war with Muslims, the Quran exhorts Muslims to be benevolent and kind to them (see 60:9,10). As a matter of fact, Islam attaches greater importance to the spiritual welfare of man than to his material well-being, and it is evident that friendly relations with men who prefer disbelief to faith are bound to exercise a baneful influence on spiritual growth.
b
3:29; 4:140, 145; 9:16; 58:23.
562
这节经文指的是非常敌视伊斯兰教并竭力想消灭它的那一类不信者。
b
3:29; 4:140,145; 9:16; 58:23.
1184
Commentary:
This verse deals with that class of idolaters who were actively hostile to Islam and strove hard to exterminate it. They had declared war on innocent Muslims, and such was their hatred of Islam that they even disregarded the ties of relationship with a view to harming them. It was with such implacable enemies of Islam that Muslims were forbidden to make friends, for such an act on their part would have amounted to treachery to Islam and would certainly have done it incalculable harm. As for other disbelievers who were not at war with Muslims, the Quran exhorts Muslims to be benevolent and kind to them (see 60:9,10). As a matter of fact, Islam attaches greater importance to the spiritual welfare of man than to his material well-being, and it is evident that friendly relations with men who prefer disbelief to faith are bound to exercise a baneful influence on spiritual growth.
c
3:29; 4:140, 145; 9:16; 58:23.
1171
The verse refers to that class of disbelievers who were actively hostile to Islam and strove hard to exterminate it.
قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَٰرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ
Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice.
Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.
1185
Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.
1172
Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice.
إِذْ قَالُوا۟ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِى ضَلَٰلٍ مُّبِينٍ
12:96.
12:96.
Like Joseph’s brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur’an ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
12:96.
Important Words:
عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).
Commentary:
The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."
The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
a
12:96.
a
12:96.
1513
Important Words:
عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).
Commentary:
The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."
The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
a
12:96.
1362
Like Joseph’s brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur’an ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَٰهِلِينَ
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
2
یعنی تیری ہی مدد سے بچ سکتا ہوں۔ ورنہ تیری مدد کے بغیر کوئی بعیدنہیں کہ میں جاہلوں کے سے کام کرنے لگوں۔
1537
Commentary:
It is extremely regrettable that although Potiphar’s wife, who wanted to entice Joseph into sin, herself openly confessed to his innocence and her women-guests also bore witness to Joseph’s piety, and though in the present verse Joseph himself says that through God’s special grace he was saved from inclining to the commission of the evil deed, yet some commentators, writing long centuries after the event, do not hesitate to accuse Joseph of feeling inclined towards that evilly-disposed woman.
ذَٰلِكَ بِأَنَّهُمُ ٱسْتَحَبُّوا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْءَاخِرَةِ وَأَنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
10:8; 87:17.
10:8; 87:17.
10:8; 87:17.
Commentary:
The verse purports to say that as the Quran is the revealed word of God and contains nothing but truth, dissatisfaction with its teaching can never be the cause of its rejection. It must be due to expediency, the consideration of worldly interests or mental perversion of the rejecter. But the disbeliever rejects it to his own cost.
b
10:8; 87:17.
a
10:8; 87:17.
1908
Commentary:
The verse purports to say that as the Quran is the revealed word of God and contains nothing but truth, dissatisfaction with its teaching can never be the cause of its rejection. It must be due to expediency, the consideration of worldly interests or mental perversion of the rejecter. But the disbeliever rejects it to his own cost.
b
10:8; 87:17.
أَنِ ٱقْذِفِيهِ فِى ٱلتَّابُوتِ فَٱقْذِفِيهِ فِى ٱلْيَمِّ فَلْيُلْقِهِ ٱلْيَمُّ بِٱلسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُۥ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ
28:9.
قرآن کریم میں عَدُوٌّ کا لفظ دو جگہ آیا ہے۔ اردو میں ایک کافی ہوتا ہے اس لئے ہم نے پہلی جگہ اس کا ترجمہ نہیں کیا‘ دوسری جگہ کر دیا ہے۔
یعنی ہماری نگہداشت میں (دیکھئے اقرب زیر لفظ عَین)
‘Ain means (1) the eye; (2) inmates of a house; (3) protection (Lane). As Moses was to have been entrusted with the great and difficult task of delivering a people, held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this Divine plan that Moses found his way into Pharaoh’s own house.
28:9.
Important Words:
For التابوت see 2:249.
عینی (My eye). عین means, (1) the eye; (2) look or view; (3) the people or inmates of a house or dwelling; (4) brothers from the same father and mother; (5) protection or honour (Lane). The expression علی عینی means, before my eyes, or, under my protection. See also 11:38.
تصنع (be reared) is derived from صنع. They say صنع الشیء i.e. he made the thing. صنع الفرس means, he looked after the horse. صنع ابنته means, he properly brought up his daughter. صنع (sun‘un) means, to do a thing properly and well. اصطنع الشیء means, he ordered the thing to be prepared for him. اصطنعه means, he taught him and trained and brought him up. اصطنع عندہ صنیعة means, he did him a favour. اصطنعه لنفسه means, he chose him for himself. اصطناع means, to mend or reform a thing thoroughly and well (Lane & Aqrab).
Commentary:
As Moses was to have been entrusted with the great and difficult task of delivering a people held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this divine plan that he found his way into Pharaoh’s own house.
The reference in the verse is to the Biblical narrative. See Exod. 2:1-10.
The expression فلیلقه is in the imperative mood and signifies command, meaning, We commanded that the river should cast it on to the bank.
a
28:9.
1
قرآن کریم میں عَدُوٌّ کا لفظ دو جگہ آیا ہے۔ اردو میں ایک کافی ہوتا ہے اس لئے ہم نے پہلی جگہ اس کا ترجمہ نہیں کیا‘ دوسری جگہ کر دیا ہے۔
2
یعنی ہماری نگہداشت میں (دیکھئے اقرب زیر لفظ عَین)
c
28:9.
2263
Important Words:
For التابوت see 2:249.
عینی (My eye). عین means, (1) the eye; (2) look or view; (3) the people or inmates of a house or dwelling; (4) brothers from the same father and mother; (5) protection or honour (Lane). The expression علی عینی means, before my eyes, or, under my protection. See also 11:38.
تصنع (be reared) is derived from صنع. They say صنع الشیء i.e. he made the thing. صنع الفرس means, he looked after the horse. صنع ابنته means, he properly brought up his daughter. صنع (sun‘un) means, to do a thing properly and well. اصطنع الشیء means, he ordered the thing to be prepared for him. اصطنعه means, he taught him and trained and brought him up. اصطنع عندہ صنیعة means, he did him a favour. اصطنعه لنفسه means, he chose him for himself. اصطناع means, to mend or reform a thing thoroughly and well (Lane & Aqrab).
Commentary:
As Moses was to have been entrusted with the great and difficult task of delivering a people held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this divine plan that he found his way into Pharaoh’s own house.
The reference in the verse is to the Biblical narrative. See Exod. 2:1-10.
The expression فلیلقه is in the imperative mood and signifies command, meaning, We commanded that the river should cast it on to the bank.
c
28:9.1822
‘Ain means (1) the eye; (2) inmates of a house; (3) protection (Lane). As Moses was to have been entrusted with the great and difficult task of delivering a people, held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this Divine plan that Moses found his way into Pharaoh’s own house.