مُّسَمًّى
Appears 21 times in Quran
📖 Lane's Lexicon
Classical definitions for root سمو
Derived Stems (14)
Derived Words (1)
Words derived from the lemma "مُّسَمًّى".
- an appointed
- appointed
- appointed term
- fixed
Occurrences in Quran
Found 21 verses containing "مُّسَمًّى".
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍ ثُمَّ قَضَىٰٓ أَجَلًا ۖ وَأَجَلٌ مُّسَمًّى عِندَهُۥ ۖ ثُمَّ أَنتُمْ تَمْتَرُونَ
یعنی مجموعی طور پر دنیا کی زندگی کی میعاد۔
15:27; 23:13; 32:8; 37:12; 38:72.
71:5.
Both the creation of man and his death (decreeing of a term) have been mentioned as acts of Divine mercy.
The first "term" refers to the span of individual life and the second "term" has reference to the life of the universe.
15:27; 23:13; 32:8; 37:12; 38:72.
71:5.
Commentary:
The creation of man referred to in the words, Who created you, is meant as an illustration of the light mentioned in the previous verse, while the decreeing of a term, i.e. the ordaining of death, is meant as an illustration of "darkness". The verse ascribes both these acts to God as acts of mercy, thus refuting those who believe in two separate Gods, one of evil and the other of good.
The words, there is another term fixed with Him, refer to the Day of Judgement or of Resurrection when men, after passing through the gate of death, will receive their rewards from their Lord.
c
15:27; 23:13; 32:8; 37:12; 38:72.
d
71:5.
411
创造人类以及固定他们的死 (固定一个期限), 都是作为安拉永久仁慈的行为而提及的。
412
第一个 “期限” 指的是一个人的寿命, 而第二个 “期限” 指的是宇宙的存在期。
1
یعنی مجموعی طور پر دنیا کی زندگی کی میعاد۔
a
15:27; 23:13; 32:8; 37:12; 38:72.
b
71:5.
750
Commentary:
The creation of man referred to in the words, Who created you, is meant as an illustration of the light mentioned in the previous verse, while the decreeing of a term, i.e. the ordaining of death, is meant as an illustration of "darkness". The verse ascribes both these acts to God as acts of mercy, thus refuting those who believe in two separate Gods, one of evil and the other of good.
The words, there is another term fixed with Him, refer to the Day of Judgement or of Resurrection when men, after passing through the gate of death, will receive their rewards from their Lord.
c
15:27; 23:13; 32:8; 37:12; 38:72.
d
71:5.
818
Both the creation of man and his death (decreeing of a term) have been mentioned as acts of Divine mercy.
819
The first "term" refers to the span of individual life and the second "term" has reference to the life of the universe.
وَهُوَ ٱلَّذِى يَتَوَفَّىٰكُم بِٱلَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِٱلنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰٓ أَجَلٌ مُّسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
39:43.
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
39:43.
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
427
这里所说的 “时期” 是由一个人从他出生时候起被赋予的才能和能力所决定的, 而且按照他正确或错误地使用它而可以延长或缩短。这里并没有述及安拉永恒的知识。
a
39:43.
806
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
855
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
856
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
وَأَنِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُمَتِّعْكُم مَّتَٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِى فَضْلٍ فَضْلَهُۥ ۖ وَإِن تَوَلَّوْا۟ فَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ
11:53, 62; 71:11.
The verse shows that the stage of Taubah comes after, and is higher than, Istighfar in the spiritual development of man. Taubah is an act of sincere and wholehearted turning to God after His protection has been sought against the evil effects of past sins. What better means than this can be imagined to attain God’s nearness?
11:53, 62; 71:11.
Important Words:
کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).
Commentary:
In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.
The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).
Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.
A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.
e
11:53, 62; 71:11.
607
这节经文表明, 悔改这个阶段在人类精神发展过程中出现在祈求宽恕之后, 并高于后者。悔改是对过去罪恶的不良结果求得了安拉的保护之后虔诚和全心全意地归向安拉。为了接近安拉, 还可想象出什么比这更好的方法呢?
a
11:53, 62; 71:11.
1385
Important Words:
کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).
Commentary:
In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.
The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).
Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.
A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.
e
11:53, 62; 71:11.
1295
The verse shows that the stage of Taubah comes after, and is higher than, Istighfar in the spiritual development of man. Taubah is an act of sincere and wholehearted turning to God after His protection has been sought against the evil effects of past sins. What better means than this can be imagined to attain God’s nearness?
ٱللَّهُ ٱلَّذِى رَفَعَ ٱلسَّمَٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى ۚ يُدَبِّرُ ٱلْأَمْرَ يُفَصِّلُ ٱلْءَايَٰتِ لَعَلَّكُم بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ
32:6.
31:11.
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
These words mean: (1) You see that the heavens stand without pillars; (2) the heavens do not stand on pillars which you can see, i.e. they have supports but you cannot see them. Taken literally the verse means that the heavens stand without the support of pillars. Figuratively, it means that the heavens or, for that matter, the heavenly bodies, do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which science has discovered so far or which may be discovered in future.
The word ‘Arsh (Throne) has been used in the Qur’an to express the bringing to perfection of spiritual or physical laws. The use of this expression is analogous to the practice of worldly monarchs. They make their important proclamations 'from the throne.'
31:11.
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
32:6.
Commentary:
The Arabic expression رفع السموات بغیر عمد ترونھا rendered as, Who raised up the heavens without any pillars that you can see, means: (1) you see that the heavens stand without pillars; or (2) the heavens do not stand on any pillars which you may see, i.e. they have supports but you cannot see them. Both these meanings are correct and agree with the sense of the text. If the word عمد (pillars) be taken in its ordinary sense, i.e. in the sense of material columns which bear the weight of other things, then the verse would mean that the heavens stand without the support of pillars. But if the word be taken in the figurative sense, i.e. in the sense of anything that helps to keep another thing in place, then the verse would mean that the heavens or, for that matter, the heavenly bodies do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which men of science have discovered so far or which may be discovered in future.
The verse seeks to disabuse the minds of disbelievers of the notion that because the Holy Prophet possessed no material support or means which are considered essential for success, therefore he could not succeed in his mission. The verse says that it is not necessary that all things should have material supports or that these supports should be visible to the human eye. It is, indeed, true that everything must have some sort of prop to support it; but all things need not have the same kind of support. Material things which are the result of man’s handiwork need material supports, for even a small roof cannot stand without walls or pillars. But such is God’s handiwork that heavy stars stand in their places without visible support or without any support which may be called "a pillar" in the ordinary sense of the word. Although long ages have passed since this system came into being, yet nothing has gone wrong with it. There lies a world of difference between the way in which God works and the working of man. Man cannot do without support but God can, and this is why He has caused millions of stars to stand in their places without support or at least without visible support. The same divine law operates in the spiritual realm. When God desires to make a man succeed, He needs no material or visible means for it. He works in subtle ways that remain hidden from human gaze till the end is reached; and that which man in his ignorance regards as impossible becomes possible.
The expression, Then He settled Himself on the Throne, means that just as God first created the celestial bodies without any visible support and then began to manifest His attributes in a perfect manner, similarly in the spiritual world He has brought to perfection the spiritual firmament through the Holy Prophet; and now through the perfect teaching given to him, God’s attributes are going to find their complete manifestation. The word عرش or Throne, for which see 7:55, is used in the Quran to express the bringing to perfection of spiritual or physical laws. The expression is analogous to the ways of worldly monarchs. The rulers and monarchs of this world make their important proclamations "from the throne." To keep up the metaphor the clause, He settled Himself on the Throne, is intended to express the perfect manifestation of Divine attributes, meaning thereby that when a new spiritual heaven and a new earth have come into being, Divine attributes will necessarily find their requisite manifestation. See also 10:4.
The words, pressed the sun and the moon into service, mean that God has not only caused the heavenly bodies to stand without the support of pillars, but has also subjected them to the service of man. Man’s paid servants may, and indeed sometimes do, shirk their duty, but these heavenly bodies, in obedience to divine laws, serve us with perfect regularity and faithful-ness. What wonder then if God should have enforced the same inexorable law in favour of the Holy Prophet and should have subjected everything to his service?
The expression, He regulates all affairs, is also intended to signify that God will make all things serve the cause of the Prophet. The whole universe will, as it were, become his servant.
d
31:11.
e
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
f
32:6.
635
«古兰经»中, 用帝位 (عَرْش, ‘Arsh) 这个单词来表示使精神或物质律令臻于完善。使用这个说法, 类似世间帝王的做法。他们在帝位上宣布重要告示。
a
31:11.
b
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
c
32:6.
1614
Commentary:
The Arabic expression رفع السموات بغیر عمد ترونھا rendered as, Who raised up the heavens without any pillars that you can see, means: (1) you see that the heavens stand without pillars; or (2) the heavens do not stand on any pillars which you may see, i.e. they have supports but you cannot see them. Both these meanings are correct and agree with the sense of the text. If the word عمد (pillars) be taken in its ordinary sense, i.e. in the sense of material columns which bear the weight of other things, then the verse would mean that the heavens stand without the support of pillars. But if the word be taken in the figurative sense, i.e. in the sense of anything that helps to keep another thing in place, then the verse would mean that the heavens or, for that matter, the heavenly bodies do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which men of science have discovered so far or which may be discovered in future.
The verse seeks to disabuse the minds of disbelievers of the notion that because the Holy Prophet possessed no material support or means which are considered essential for success, therefore he could not succeed in his mission. The verse says that it is not necessary that all things should have material supports or that these supports should be visible to the human eye. It is, indeed, true that everything must have some sort of prop to support it; but all things need not have the same kind of support. Material things which are the result of man’s handiwork need material supports, for even a small roof cannot stand without walls or pillars. But such is God’s handiwork that heavy stars stand in their places without visible support or without any support which may be called "a pillar" in the ordinary sense of the word. Although long ages have passed since this system came into being, yet nothing has gone wrong with it. There lies a world of difference between the way in which God works and the working of man. Man cannot do without support but God can, and this is why He has caused millions of stars to stand in their places without support or at least without visible support. The same divine law operates in the spiritual realm. When God desires to make a man succeed, He needs no material or visible means for it. He works in subtle ways that remain hidden from human gaze till the end is reached; and that which man in his ignorance regards as impossible becomes possible.
The expression, Then He settled Himself on the Throne, means that just as God first created the celestial bodies without any visible support and then began to manifest His attributes in a perfect manner, similarly in the spiritual world He has brought to perfection the spiritual firmament through the Holy Prophet; and now through the perfect teaching given to him, God’s attributes are going to find their complete manifestation. The word عرش or Throne, for which see 7:55, is used in the Quran to express the bringing to perfection of spiritual or physical laws. The expression is analogous to the ways of worldly monarchs. The rulers and monarchs of this world make their important proclamations "from the throne." To keep up the metaphor the clause, He settled Himself on the Throne, is intended to express the perfect manifestation of Divine attributes, meaning thereby that when a new spiritual heaven and a new earth have come into being, Divine attributes will necessarily find their requisite manifestation. See also 10:4.
The words, pressed the sun and the moon into service, mean that God has not only caused the heavenly bodies to stand without the support of pillars, but has also subjected them to the service of man. Man’s paid servants may, and indeed sometimes do, shirk their duty, but these heavenly bodies, in obedience to divine laws, serve us with perfect regularity and faithful-ness. What wonder then if God should have enforced the same inexorable law in favour of the Holy Prophet and should have subjected everything to his service?
The expression, He regulates all affairs, is also intended to signify that God will make all things serve the cause of the Prophet. The whole universe will, as it were, become his servant.
a
32:6.
d
31:11.
e
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
1420
These words mean: (1) You see that the heavens stand without pillars; (2) the heavens do not stand on pillars which you can see, i.e. they have supports but you cannot see them. Taken literally the verse means that the heavens stand without the support of pillars. Figuratively, it means that the heavens or, for that matter, the heavenly bodies, do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which science has discovered so far or which may be discovered in future.
1420A
The word ‘Arsh (Throne) has been used in the Qur’an to express the bringing to perfection of spiritual or physical laws. The use of this expression is analogous to the practice of worldly monarchs. They make their important proclamations 'from the throne.'
۞ قَالَتْ رُسُلُهُمْ أَفِى ٱللَّهِ شَكٌّ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ قَالُوٓا۟ إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَٰنٍ مُّبِينٍ
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
647
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
1
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1665
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1458
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
10:12; 18:59; 35:46.
7:35; 10:50.
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
10:12; 18:59; 35:46.
7:35; 10:50.
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
a
10:12; 18:59; 35:46.
b
7:35; 10:50.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1862
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1554
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُّسَمًّى
8:69; 10:20.
8:69; 10:20.
The reference is to the Divine declaration contained in the verse, 'My mercy encompasses all things' (7:157). God in His infallible wisdom has decreed that His mercy will continue to transcend all His other attributes.
8:69; 10:20.
Important Words:
لزاماً (inevitable) is derived from لزم. They say لزمه i.e. it necessarily or inseparably belonged to it, clove or adhered to him or it. لزام الامر means, the affair became incumbent upon him. ألزمه شیئا means, he obliged him to do or endure a thing or He (God) decreed or ordained to him a thing; he made a thing cleave to him or he made him to cleave to a thing. لزاماً means, death; reckoning; such as cleaves fast; a thing inseparable; decision in a case (Lane & Aqrab).
Commentary:
The reference in the words, a word already gone forth, is to the Divine declaration contained in the verse "My mercy encompasses all things" (7:157) i.e. God in His infallible wisdom has decreed that His attribute of mercy will continue to transcend all His other attributes. Or the reference may be to the verse "And Allah would not punish them while thou wast amongst them" (8:34). In this case the words "a term already fixed" refer to the battle of Badr.
a
8:69; 10:20.
b
8:69; 10:20.
2336
Important Words:
لزاماً (inevitable) is derived from لزم. They say لزمه i.e. it necessarily or inseparably belonged to it, clove or adhered to him or it. لزام الامر means, the affair became incumbent upon him. ألزمه شیئا means, he obliged him to do or endure a thing or He (God) decreed or ordained to him a thing; he made a thing cleave to him or he made him to cleave to a thing. لزاماً means, death; reckoning; such as cleaves fast; a thing inseparable; decision in a case (Lane & Aqrab).
Commentary:
The reference in the words, a word already gone forth, is to the Divine declaration contained in the verse "My mercy encompasses all things" (7:157) i.e. God in His infallible wisdom has decreed that His attribute of mercy will continue to transcend all His other attributes. Or the reference may be to the verse "And Allah would not punish them while thou wast amongst them" (8:34). In this case the words "a term already fixed" refer to the battle of Badr.
a
8:69; 10:20.
1866
The reference is to the Divine declaration contained in the verse, 'My mercy encompasses all things' (7:157). God in His infallible wisdom has decreed that His mercy will continue to transcend all His other attributes.
يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَٰكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍ
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
13:9; 35:12; 41:48.
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
853
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
2441
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
16:71; 36:69.
b
16:66; 27:61; 30:49-51; 35:28; 45:6.
c
13:9; 35:12; 41:48.
1932
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
لَكُمْ فِيهَا مَنَٰفِعُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ مَحِلُّهَآ إِلَى ٱلْبَيْتِ ٱلْعَتِيقِ
2:197; 48:26.
2:197; 48:26.
The animals that are brought to Mecca for sacrifice may be used for riding and carrying burdens or their milk may be used before they are sacrificed. They can serve many other useful purposes.
2:197; 48:26.
Commentary:
The animals that are brought to Mecca for sacrifice may be used for riding, and carrying burdens or their milk may be used before they are sacrificed. They can serve other useful purposes.
b
2:197; 48:26.
b
2:197; 48:26.
2464
Commentary:
The animals that are brought to Mecca for sacrifice may be used for riding, and carrying burdens or their milk may be used before they are sacrificed. They can serve other useful purposes.
b
2:197; 48:26.
1951
The animals that are brought to Mecca for sacrifice may be used for riding and carrying burdens or their milk may be used before they are sacrificed. They can serve many other useful purposes.