غَیّ
Appears 9 times in Quran
Derived Stems (13)
Derived Words (1)
Words derived from the lemma "غَیّ".
- with destruction
Occurrences in Quran
Found 9 verses containing "غَیّ".
لَاۤ اِکۡرَاہَ فِی الدِّیۡنِ ۖ قَد تَّبَیَّنَ الرُّشۡدُ مِنَ الۡغَیِّ ۚ فَمَنۡ یَّکۡفُرۡ بِالطّٰغُوۡتِ وَیُؤۡمِنۡۢ بِاللّٰہِ فَقَدِ اسۡتَمۡسَکَ بِالۡعُرۡوَۃِ الۡوُثۡقٰی لَا انۡفِصَامَ لَہَا ۗ وَاللّٰہُ سَمِیۡعٌ عَلِیۡمٌ
31:23.
10:100; 11:119; 18:30; 76:4.
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
10:100; 11:119; 18:30; 76:4.
31:23.
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
10:100; 11:119; 18:30; 76:4.
31:23.
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
31:23.
g
10:100; 11:119; 18:30; 76:4.
197
为宗教事业而作出特殊牺牲以及向伊斯兰教的敌人作战的这一命令 (在以前几节经文中体现过的), 很可能引起误解, 认为安拉要穆斯林用武力来传播他们的宗教。这节经文消除了这一误解。它不仅用最强调的话禁止穆斯林强迫非穆斯林皈依伊斯兰教, 而且要讲道理, 为什么不能用武力来达到目的。这是因为正道与邪道已经分明, 因此没有使用武力的理由。伊斯兰教是明显的真理。
198
طَاغُوْت (Taghut) 是超出正当范围的人; 恶魔; 导致他人走离正道的一些人; 所有的偶像。此字可以用作单数和复数 (2:258和4:61)。
1
رُشْدٌ کے معنے صداقت پر استقلال سے قائم رہنا ہے نیز غَیٌّ کے اضداد میں سے ہے۔ (اقرب)
2
اَلْغَیُّ۔ اَلضَّلَا لَۃُ گمراہی۔ اَلْھَلَا کَۃُ تباہی۔ اَلْخَیْبَۃُ ناکامی۔ (اقرب)
3
مِنْ کے کئی معنے ہوتے ہیں۔ ان میں سے ایک باہمی فرق کے بھی ہیں۔ یعنی جب دو چیزوں میں فرق ہو اور وہ ایک دوسرے سے جداگانہ نوعیت رکھتی ہوں تو اس فرق کو بتانے کے لئے ان دونوں کے اسماء میں مِنْ لاکر اس مضمون کو بتا دیا جاتا ہے۔ یہ ابن مالک نحوی کا قول ہے (مغنی)
4
تَبَیَّنَ باب تفعّل سے ہے اور یہ باب تکرار اور مبالغہ کے معنے بھی دیتا ہے اس لئے خوب کا لفظ بڑھایا گیا ہے۔ ورنہ خالی ظاہر ہونے کے لئے بَانَ کا لفظ استعمال ہوتا ہے۔
5
اَلطَّاغُوْتُ : حد سے بڑھنے والا‘ ہر شخص جو گمراہی کا سردار ہو شیطان‘ نیکی سے روکنے والا (اقرب) نیز ہر کاہنؔ۔ معبود ؔباطل‘ ساحرؔ‘ جناتؔ میں سے سرکش۔ ہر نیکی سے روکنے والا طاغوت ہے (مفردات)
6
اَلْعُرْوَہ۔ عَرَا یَعْرُوْ عَرْوًا سے نکلا ہے جس کے ایک معنے کسی شخص کی طرف اس کا احسان طلب کرنے کے لئے جانے کے ہیں۔ عُرْوَۃٌ انہی معنوں سے بنا ہے۔ گویا جو چیز دوسری چیز سے چمٹ جائے۔ کیونکہ طالب احسان ایسا ہی کرتا ہے۔ وہ عُرْوَہ ہے اسی معنے سے برتن کے دستہ کو عُرْوَہ کہتے ہیں۔ اسی طرح کپڑے کے کاج کو عُرْوَہ کہتے ہیں کیونکہ اس کے ذریعہ سے بٹن چمٹ جاتا ہے۔ پس عُرْوہ ہر اس شے کو کہتے ہیں جس پر اعتماد کیا جاسکے اور سہارا لیا جا سکے۔ (اقرب) عِرْوٌ ایک طرف کو بھی کہتے ہیں۔ بعض نے کہا ہے چونکہ برتن کا دستہ ایک طرف ہوتا ہے اس لئے اسے عُرْوَۃ<
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
263
Important Words:
الطاغوت (those who transgress) is derived from طغا i.e. he transgressed; he exceeded the just limit. Hence طاغوت is primarily one who exceeds the bounds laid down for him. The Devil (i.e. the Evil One) or such men as turn others from the right path as well as all idols come under the word Taghut. The word is used both as singular and plural as in 4:61 and 2:258.
العروة (handle) being derived from عرا means: (1) the handle of a bucket or a mug, etc.; (2) a ring; etc. which is grasped and clung to for support, or anything which serves as a support (3) a pasture that remains green even in time of drought; (4) the best and excellent part of property and wealth (Aqrab).
Commentary:
The injunction to make special sacrifices in the cause of religion and to fight the enemies of Islam who had transgressed against the Faithful was likely to cause the misunderstanding that Allah desired Muslims to use force for propagating their religion. The verse under comment removes this misunderstanding. The object for which Muslims have been commanded to take up arms against the disbelievers is not to force them to accept Islam, but only to check mischief and put a stop to persecution. The verse enjoins Muslims in the clearest and strongest of words not to resort to force for converting non-Muslims to Islam. In the face of this teaching embodied in the words, There should be no compulsion in religion, it is the height of injustice to accuse Islam of countenancing the use of force for the propagation of its teaching.
The verse not only gives the commandment that in no case is force to be resorted to for the purpose of converting non-Muslims to Islam, but also gives the reason why it should not be used, saying: Surely, right has become distinct from wrong, i.e. the true path has become distinct from the wrong one and therefore there is no justification for using force. Islam is a manifest truth. Anyone who sincerely desires to see this truth can easily see it; but if there is a person who does not desire to see it, no force can possibly make him do so. One only needs to point out its beauties to non-Muslims; it rests with them to accept it or reject it as they like. ایـمان or faith, as defined by Islam, consists in believing something with the heart or the mind and expressing that belief with the tongue. No force on earth can bring about that change.
The person who sticks to true faith and shuns false ones is here represented as laying hold of a strong عروہ (‘urwah) which word, as shown above, gives a number of meanings. Taking it in the first-mentioned sense, i.e. the handle of a mug, etc., the Quran compares Islam to the pure life-giving liquid which is put into a mug, and the believer is represented as taking fast hold of the handle thereof. Taking the word in the second sense, i.e. anything which is grasped and clung to for support; the true faith is represented as something on which complete reliance can be placed in all circumstances. If one adheres to it, there is no fear of one’s stumbling or falling down. Following the third significance, i.e. a pasture that remains green even in time of drought, Islam has been likened to a grazing ground the herbage of which is everlasting. There can be no spiritual famine in Islam. Following the last-mentioned meaning of عروة Islam is represented as a storehouse of spiritual treasures that are without equal.
a
10:100; 11:119; 18:30; 76:4.
b
31:23.
319
The injunction (embodied in the preceding verses) to make special sacrifices in the cause of religion and to fight the enemies of Islam was likely to give rise to the misunderstanding that Allah desired Muslims to use force for propagating their religion. This verse removes that misunderstanding and not only forbids Muslims in most emphatic words to use force for converting non-Muslims to Islam, but also gives reasons why force should not be used for this purpose. It is because truth stands out distinct from error, so there has remained no justification for using force. Islam is manifest Truth.
320
Taghut is one who exceeds proper bounds; the Devil; such persons as turn others from the right path; all idols. The word is used both as singular and plural (2:258 & 4:61).
وَلَاُضِلَّنَّہُمۡ وَلَاُمَنِّیَنَّہُمۡ وَلَاٰمُرَنَّہُمۡ فَلَیُبَتِّکُنَّ اٰذَانَ الۡاَنۡعٰمِ وَلَاٰمُرَنَّہُمۡ فَلَیُغَیِّرُنَّ خَلۡقَ اللّٰہِ ۚ وَمَنۡ یَّتَّخِذِ الشَّیۡطٰنَ وَلِیًّا مِّنۡ دُوۡنِ اللّٰہِ فَقَدۡ خَسِرَ خُسۡرَانًا مُّبِیۡنًا
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
347
作为他们对虚假的神信仰的一种标志, 阿拉伯人过去常常刻作供奉用的牲畜的耳朵以示与其他牲畜的区别。这种愚蠢的做法, 至今尚见于一些国家。
348
“改变安拉的创造” 包括以下几种做法: (1) 蔑视安拉的创造; (2) 窜改和腐化安拉的宗教; (3) 使一个初生婴儿的身体变形; 以及 (4) 把安拉为行善而创造的东西改用来做邪恶的事情。
3
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
586
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
672
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
673
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
سَاَصۡرِفُ عَنۡ اٰیٰتِیَ الَّذِیۡنَ یَتَکَبَّرُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا وَاِنۡ یَّرَوۡا سَبِیۡلَ الرُّشۡدِ لَا یَتَّخِذُوۡہُ سَبِیۡلًا وَّاِنۡ یَّرَوۡا سَبِیۡلَ الۡغَیِّ یَتَّخِذُوۡہُ سَبِیۡلًا ۚ ذٰلِکَ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
وَاِخۡوٰنُہُمۡ یَمُدُّوۡنَہُمۡ فِی الۡغَیِّ ثُمَّ لَا یُقۡصِرُوۡنَ
یعنی گمراہ کرنے والے ساتھی۔
Commentary:
The verse may be rendered in two ways: (1) wicked men cause their comrades to increase in error and they continue to aid and abet one another in their evil practices; or (2) wicked men strive to entice the pious into error. According to the latter rendering, the pronoun "them" in the words, make them continue in error, will refer to pious and righteous Muslims. By implication Muslims are exhorted in this verse to be always on their guard against the evil suggestions and evil machinations of wicked and mischievous men.
1
یعنی گمراہ کرنے والے ساتھی۔
1087
Commentary:
The verse may be rendered in two ways: (1) wicked men cause their comrades to increase in error and they continue to aid and abet one another in their evil practices; or (2) wicked men strive to entice the pious into error. According to the latter rendering, the pronoun "them" in the words, make them continue in error, will refer to pious and righteous Muslims. By implication Muslims are exhorted in this verse to be always on their guard against the evil suggestions and evil machinations of wicked and mischievous men.
ذٰلِکَ بِاَنَّ اللّٰہَ لَمۡ یَکُ مُغَیِّرًا نِّعۡمَۃً اَنۡعَمَہَا عَلٰی قَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِہِمۡ ۙ وَاَنَّ اللّٰہَ سَمِیۡعٌ عَلِیۡمٌ
مسلمانوں کو اس آیت سے یہ دھوکا لگا ہوا ہے کہ جب تک کوئی قوم ظاہری سامان پیدا نہ کرے اس کو ترقی نہیں ملتی حالانکہ اس آیت میں یہ ذکر نہیں۔ بلکہ یہ ذکر ہے کہ اللہ تعالیٰ اگر کسی قوم کو کوئی نعمت دیتا ہے تو اس وقت تک وہ نعمت نہیں چھینتا‘ جب تک اس کا دل نہ خراب ہو جائے۔ اور جو دوسرا مضمون مسلمان سمجھ رہے ہیں وہ تو سب نبیوں کے وقت میں غلط ہو چکا ہے یعنی باوجود ظاہری سامان پیدا نہ کرنے کے بلکہ اپنے موجودہ اموال کو بھی خدا کی راہ میں خرچ کر دینے کے نبیوں کی جماعتیں ہمیشہ ترقی کرتی رہیں اور دشمنوں پر غالب آتی رہیں۔ ہاں دوسری آیتوں میں یہ مضمون بھی بیان ہے کہ مومنوں کو قانون قدر
13:12.
The verse states a general Divine law that God never deprives a people of a favour which He had conferred upon them until there is first a change for the worse in their own condition.
13:12.
Commentary:
The word ذالك (this) refers to the punishment spoken of in the previous verse. The disbelievers rejected the Signs of Allah, so Allah destroyed them for their rebellion and sins. God sent His punishment on the people because they had brought about a change in their hearts. The verse states a general law of God which is to the effect that God never deprives a people of a favour which He had conferred upon them until there is first a change in their own hearts for the worse. For instance, if God grants a people dominion and power, He does not take it away from them until they lose their virtues and become wicked. The verse should also prove an eye-opener for present-day Muslims from whom God has definitely withdrawn His favour.
g
13:12.
549
这节经文提及安拉一个一般性法则: 安拉从来也不会剥夺他降给一个民族的一种恩惠, 除非那个民族的内心开始向坏的方面转变。
1
مسلمانوں کو اس آیت سے یہ دھوکا لگا ہوا ہے کہ جب تک کوئی قوم ظاہری سامان پیدا نہ کرے اس کو ترقی نہیں ملتی حالانکہ اس آیت میں یہ ذکر نہیں۔ بلکہ یہ ذکر ہے کہ اللہ تعالیٰ اگر کسی قوم کو کوئی نعمت دیتا ہے تو اس وقت تک وہ نعمت نہیں چھینتا‘ جب تک اس کا دل نہ خراب ہو جائے۔ اور جو دوسرا مضمون مسلمان سمجھ رہے ہیں وہ تو سب نبیوں کے وقت میں غلط ہو چکا ہے یعنی باوجود ظاہری سامان پیدا نہ کرنے کے بلکہ اپنے موجودہ اموال کو بھی خدا کی راہ میں خرچ کر دینے کے نبیوں کی جماعتیں ہمیشہ ترقی کرتی رہیں اور دشمنوں پر غالب آتی رہیں۔ ہاں دوسری آیتوں میں یہ مضمون بھی بیان ہے کہ مومنوں کو قانون قدر
c
13:12.
1142
Commentary:
The word ذالك (this) refers to the punishment spoken of in the previous verse. The disbelievers rejected the Signs of Allah, so Allah destroyed them for their rebellion and sins. God sent His punishment on the people because they had brought about a change in their hearts. The verse states a general law of God which is to the effect that God never deprives a people of a favour which He had conferred upon them until there is first a change in their own hearts for the worse. For instance, if God grants a people dominion and power, He does not take it away from them until they lose their virtues and become wicked. The verse should also prove an eye-opener for present-day Muslims from whom God has definitely withdrawn His favour.
a
13:12.
1132
The verse states a general Divine law that God never deprives a people of a favour which He had conferred upon them until there is first a change for the worse in their own condition.
لَہٗ مُعَقِّبٰتٌ مِّنۡۢ بَیۡنِ یَدَیۡہِ وَمِنۡ خَلۡفِہٖ یَحۡفَظُوۡنَہٗ مِنۡ اَمۡرِ اللّٰہِ ۗ اِنَّ اللّٰہَ لَا یُغَیِّرُ مَا بِقَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِہِمۡ ۗ وَاِذَاۤ اَرَادَ اللّٰہُ بِقَوۡمٍ سُوۡٓءًا فَلَا مَرَدَّ لَہٗ ۚ وَمَا لَہُمۡ مِّنۡ دُوۡنِہٖ مِنۡ وَّالٍ
8:54.
یعنی خدا تعالیٰ کی طرف سے۔
تشریح کے لئے دیکھو سورۃ الانفال نوٹ آیت نمبر۵۴۔
8:54.
The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives.
8:54.
Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate.
d
8:54.
1
یعنی خدا تعالیٰ کی طرف سے۔
2
تشریح کے لئے دیکھو سورۃ الانفال نوٹ آیت نمبر۵۴۔
a
8:54.
1623
Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate.
a
8:54.
1427
The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives.
۞ فَخَلَفَ مِنۡۢ بَعۡدِہِمۡ خَلۡفٌ اَضَاعُوا الصَّلٰوۃَ وَاتَّبَعُوا الشَّہَوٰتِ ۖ فَسَوۡفَ یَلۡقَوۡنَ غَیًّا
7:170.
7:170.
In fact, negligence and remissness in observing Prayers make a person ignorant of Divine attributes and kill in him the desire to establish his connection with his Creator which in turn throws him into the clutches of the Devil. And whereas negligence in invoking Divine mercy and in praying to God leads to failure, the pursuit of evil desires results in apathy towards true knowledge and indulgence in obscenities and idle pursuits; and all these things combined together bring about complete moral and spiritual ruin of a person.
7:170.
Important Words:
غیاً (destruction) is derived from غوی which means, he erred; he deviated from the right way or course; he persisted in ignorance, he failed in attaining his desire; he acted ignorantly from misbelief; he perished (Lane & Aqrab). See also 7:17.
Commentary:
In fact negligence and remissness in observing prayers makes a person ignorant of Divine attributes and kills in him the desire to establish his connection with the Creator which in turn throws him into the clutches of the Devil. And whereas negligence in invoking Divine mercy and praying to God leads to failure, the pursuit of evil desires results in apathy towards true knowledge and indulgence in obscenities and idle pursuits; and all these things combined together bring about complete moral and spiritual ruin.
c
7:170.
a
7:170.
2201
Important Words:
غیاً (destruction) is derived from غوی which means, he erred; he deviated from the right way or course; he persisted in ignorance, he failed in attaining his desire; he acted ignorantly from misbelief; he perished (Lane & Aqrab). See also 7:17.
Commentary:
In fact negligence and remissness in observing prayers makes a person ignorant of Divine attributes and kills in him the desire to establish his connection with the Creator which in turn throws him into the clutches of the Devil. And whereas negligence in invoking Divine mercy and praying to God leads to failure, the pursuit of evil desires results in apathy towards true knowledge and indulgence in obscenities and idle pursuits; and all these things combined together bring about complete moral and spiritual ruin.
b
7:170.
1785
In fact, negligence and remissness in observing Prayers make a person ignorant of Divine attributes and kill in him the desire to establish his connection with his Creator which in turn throws him into the clutches of the Devil. And whereas negligence in invoking Divine mercy and in praying to God leads to failure, the pursuit of evil desires results in apathy towards true knowledge and indulgence in obscenities and idle pursuits; and all these things combined together bring about complete moral and spiritual ruin of a person.
اِذَا رَاَتۡہُمۡ مِّنۡ مَّکَانٍۭ بَعِیۡدٍ سَمِعُوۡا لَہَا تَغَیُّظًا وَّزَفِیۡرًا
11:107; 21:101; 67:8.
قرآن مجید میں زَفِیْرٌ کا لفظ ہے جس کے معنے مفرداتؔ نے مصیبت کے لکھے ہیں۔ مطلب یہ کہ اس کی تیز آواز سے سمجھ جائیں گے کہ جہنم کا عذاب سخت ہوگا۔
11:107; 21:101; 67:8.
This and the next verse mean that the punishment will be overwhelming and all-embracing and in order to add to the bitterness of the disbelievers’ pain and sense of humiliation and to make it complete and thorough, all their organs will be made to feel it—the organs of sight and hearing—and being in great distress they will wish that death should make a speedy end of them.
11:107; 21:101; 67:8.
Commentary:
The verse means to say that the punishment which the disbelievers will receive will be overwhelming and all-embracing and in order to add to the bitterness of their pain and sense of humiliation and to make it complete and thorough all their organs will be made to feel it. In the present verse two organs—that of sight and hearing are mentioned.
a
11:107; 21:101; 67:8.
1
قرآن مجید میں زَفِیْرٌ کا لفظ ہے جس کے معنے مفرداتؔ نے مصیبت کے لکھے ہیں۔ مطلب یہ کہ اس کی تیز آواز سے سمجھ جائیں گے کہ جہنم کا عذاب سخت ہوگا۔
a
11:107; 21:101; 67:8.
2651
Commentary:
The verse means to say that the punishment which the disbelievers will receive will be overwhelming and all-embracing and in order to add to the bitterness of their pain and sense of humiliation and to make it complete and thorough all their organs will be made to feel it. In the present verse two organs—that of sight and hearing are mentioned.
a
11:107; 21:101; 67:8.
2070
This and the next verse mean that the punishment will be overwhelming and all-embracing and in order to add to the bitterness of the disbelievers’ pain and sense of humiliation and to make it complete and thorough, all their organs will be made to feel it—the organs of sight and hearing—and being in great distress they will wish that death should make a speedy end of them.
مَّثَلُ الۡجَنَّۃِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ ۖ فِیۡہَاۤ اَنۡہٰرٌ مِّنۡ مَّآءٍ غَیۡرِ اٰسِنٍ وَّاَنۡہٰرٌ مِّنۡ لَّبَنٍ لَّمۡ یَتَغَیَّرۡ طَعۡمُہٗ وَاَنۡہٰرٌ مِّنۡ خَمۡرٍ لَّذَّۃٍ لِّلشّٰرِبِیۡنَ وَاَنۡہٰرٌ مِّنۡ عَسَلٍ مُّصَفًّی ۖ وَّلَہُمۡ فِیۡہَا مِنۡ کُلِّ الثَّمَرٰتِ وَمَغۡفِرَۃٌ مِّنۡ رَّبِّہِمۡ ۖ کَمَنۡ ہُوَ خٰلِدٌ فِی النَّارِ وَسُقُوۡا مَآءً حَمِیۡمًا فَقَطَّعَ اَمۡعَآءَہُمۡ
13:36.
13:36.
Believers are promised, in this and the next life, rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word, Anhar, which has been used four times in the verse, besides other senses, signifies light and amplitude; and ‘Asal, among other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of this signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty. Water is the source of all life (21:31); milk gives health and vigour to the body; wine gives pleasant sensations and forgetfulness of worries, and honey cures many a disease. Taken in the physical sense, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a f
13:36.
Important Words:
أنھار (rivers) is the plural of نھر which is inf. noun from نھر (nahara) which means, it flowed or flowed with force. نھر means, a river, a brook, a stream. The word also means, amplitude, or light and amplitude (Lane).
عسل (honey) is inf. noun from عسل (‘asala). عسل الطعام means, he prepared the food with honey. They say عسله i.e. he made him an object of eulogy; he made him an object of love to men. عسل means, honey; flowers or blossoms because honey is made therefrom; a good or righteous deed, the eulogy for which a person is deemed sweet (Lane).
Commentary:
The verse mentions four kinds of favours and blessings promised to believers in this and the next life, i.e. rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word أنھار which has been used four times in the verse, besides other senses, signifies light and amplitude; and عسلamong other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of the signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty: viz. water which is the source of all life (21:31); milk which, besides giving health and vigour to the body, stands for spiritual knowledge; wine which gives pleasant sensations and forgetfulness of worries; and honey, being the means of curing many a disease, represents good and righteous deeds which make the believers beloved of men. Taken in the physical sense, i.e. pertaining to the present life, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a full life, they will be endowed with spiritual knowledge, will drink the wine of God’s love and will do deeds that will win for them love and esteem of men.
e
13:36.
a
13:36.
3800
Important Words:
أنھار (rivers) is the plural of نھر which is inf. noun from نھر (nahara) which means, it flowed or flowed with force. نھر means, a river, a brook, a stream. The word also means, amplitude, or light and amplitude (Lane).
عسل (honey) is inf. noun from عسل (‘asala). عسل الطعام means, he prepared the food with honey. They say عسله i.e. he made him an object of eulogy; he made him an object of love to men. عسل means, honey; flowers or blossoms because honey is made therefrom; a good or righteous deed, the eulogy for which a person is deemed sweet (Lane).
Commentary:
The verse mentions four kinds of favours and blessings promised to believers in this and the next life, i.e. rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word أنھار which has been used four times in the verse, besides other senses, signifies light and amplitude; and عسلamong other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of the signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty: viz. water which is the source of all life (21:31); milk which, besides giving health and vigour to the body, stands for spiritual knowledge; wine which gives pleasant sensations and forgetfulness of worries; and honey, being the means of curing many a disease, represents good and righteous deeds which make the believers beloved of men. Taken in the physical sense, i.e. pertaining to the present life, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a full life, they will be endowed with spiritual knowledge, will drink the wine of God’s love and will do deeds that will win for them love and esteem of men.
a
13:36.
2748
Believers are promised, in this and the next life, rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word, Anhar, which has been used four times in the verse, besides other senses, signifies light and amplitude; and ‘Asal, among other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of this signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty. Water is the source of all life (21:31); milk gives health and vigour to the body; wine gives pleasant sensations and forgetfulness of worries, and honey cures many a disease. Taken in the physical sense, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a f