جَار
Appears 15 times in Quran
📖 Lane's Lexicon
Classical definitions for root جور
Derived Stems (14)
Derived Words (1)
Words derived from the lemma "جَار".
- and the neighbour
Occurrences in Quran
Found 15 verses containing "جَار".
فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَٰفِرِينَ
3:11; 66:7.
اَلنَّاس (an-Nas) 即人与 اَلْحِجَارَة (al-Hijarah) 即石。这些词也可以理解为意指地狱中的两类犯人: اَلنَّاس 可指那些心中尚保留有对主的某些爱的不信教的人, 而 اَلْحِجَارَة 是指那些心中对主毫无爱的人们。那样的人确实就是石块。这个词是 حَجَرْ (Hajar) 的复数。حَجَرْ 的意思是:一块石头; 一块岩石; 金子, 也可以是一个无比的人, 即大人物; 领袖 (Lane)。
“燃料” 这个词, 可以理解为比喻的意义, 意为偶像崇拜会引起火狱的刑罚。因此, 偶像好像火狱中的燃料, 使火狱得到燃料而存在。或者说,”石块” 意味着偶像, 是偶像崇拜者的神, 旨在使他们亲眼看到他们的神在火狱中而羞辱偶像崇拜者。
یہاں سوال پیدا ہوتا ہے کہ پتھر تو بے جان چیز ہیں پھر انہیں آگ میں کیوں ڈالا جائے گا؟ اس کا جواب یہ ہے کہ حِجَارَۃٌ سے مراد وہ بت ہیں جن کو کفار خدائی صفات دیتے تھے۔ بے شک بے جان ہونے کی وجہ سے پتھروں کو تو کوئی سزا نہیں ملے گی‘ مگر اپنے معبودوں کو جہنم میں پڑا دیکھ کر ان لوگوں کو سزا ملے گی جو ان پر ایمان لائے تھے۔ اور اگر حِجَارَۃٌ سے عام پتھر مراد لئے جائیں تو اس سے پتھر کا کوئلہ مراد لیا جائے گا‘ جس سے آگ زیادہ تیز ہوتی ہے۔
3:11; 66:7.
The word "fuel" may be taken in a figurative sense, meaning that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hell-fire being a means of bringing it into existence. Or, "stones" mean idols which the idolaters worship as gods, the idea being that the idolaters will be humiliated by witnessing that their gods were cast into the fire.
The words an-Nas (men) and al-Hijarah (stones) may also be taken as indicating two classes of inmates of Hell; an-Nas may denote those disbelievers who retain something of the love of God, and al-Hijarah (stones), those who have no love left for God in their hearts. Such men are indeed no better than stones. The word is plural of Hajar which means, a stone; a rock; gold, and also one unequalled, i.e. big man; a leader (Lane).
3:11; 66:7.
Important Words:
الحجارة (stones) is the plural of الحجر (a stone) which is derived from the verb حجر which means, he or it prevented or hindered or resisted. A stone is called حجر because it resists pressure owing to its hardness. الحجر also means, a rock or a great mass of stone; a metal as gold and silver which both together are sometimes called الحجران i.e. the two metals (Lane). Thus coal (not charcoal) would also be looked upon as حجر. The word حجارة may also be used metaphorically for idols made of stone or metal (Kashshaf).
اعدت (prepared) is derived from اعد which again is derived from عد which means, he considered or he counted. اعد means, he prepared a thing and made or kept it ready (Aqrab).
Commentary:
The verse says that if the opponents of Islam are not able to produce the like of the Quran as demanded in the previous verse, they should understand that it is the word of God and that they are not opposing a man but God Himself; they should, therefore, be ready to suffer the lot of those who oppose Divine will.
The clause, and never shall you do it, signifies that the disbelievers knew that the idols had no power of revealing anything; so they would never call upon the idols to help them.
The word "fuel" may also be taken in a figurative sense, in which case the meaning would be that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hellfire, being a means of bringing it into existence. The words الناس (men) and الحجارة (stones) may also be taken as indicating two classes of inmates of Hell. The word الناس (men) which, according to its root, signifies love, has been used to denote those disbelievers who may be called human in so far as they still retain something of the love of God which distinguishes human beings from stones. But the other disbelievers are called الحجارة (stones), for they have no love left for God. Such men are indeed no better than stones.
Though this verse speaks of fire and stones, it should be remembered that what is called the next world is not a material world. In fact, expressions used in the Quran to denote rewards and punishment should not be taken literally but metaphorically. It should also be noted that the punishment of the next world is not everlasting. According to Islam, Hell is not eternal. It is only a reformatory. The subject will be discussed later in its proper place.
a
3:11; 66:7.
29R
اَلنَّاس (an-Nas) 即人与 اَلْحِجَارَة (al-Hijarah) 即石。这些词也可以理解为意指地狱中的两类犯人: اَلنَّاس 可指那些心中尚保留有对主的某些爱的不信教的人, 而 اَلْحِجَارَة 是指那些心中对主毫无爱的人们。那样的人确实就是石块。这个词是 حَجَرْ (Hajar) 的复数。حَجَرْ 的意思是:一块石头; 一块岩石; 金子, 也可以是一个无比的人, 即大人物; 领袖 (Lane)。
29S
“燃料” 这个词, 可以理解为比喻的意义, 意为偶像崇拜会引起火狱的刑罚。因此, 偶像好像火狱中的燃料, 使火狱得到燃料而存在。或者说,”石块” 意味着偶像, 是偶像崇拜者的神, 旨在使他们亲眼看到他们的神在火狱中而羞辱偶像崇拜者。
1
یہاں سوال پیدا ہوتا ہے کہ پتھر تو بے جان چیز ہیں پھر انہیں آگ میں کیوں ڈالا جائے گا؟ اس کا جواب یہ ہے کہ حِجَارَۃٌ سے مراد وہ بت ہیں جن کو کفار خدائی صفات دیتے تھے۔ بے شک بے جان ہونے کی وجہ سے پتھروں کو تو کوئی سزا نہیں ملے گی‘ مگر اپنے معبودوں کو جہنم میں پڑا دیکھ کر ان لوگوں کو سزا ملے گی جو ان پر ایمان لائے تھے۔ اور اگر حِجَارَۃٌ سے عام پتھر مراد لئے جائیں تو اس سے پتھر کا کوئلہ مراد لیا جائے گا‘ جس سے آگ زیادہ تیز ہوتی ہے۔
a
3:11; 66:7.
31
Important Words:
الحجارة (stones) is the plural of الحجر (a stone) which is derived from the verb حجر which means, he or it prevented or hindered or resisted. A stone is called حجر because it resists pressure owing to its hardness. الحجر also means, a rock or a great mass of stone; a metal as gold and silver which both together are sometimes called الحجران i.e. the two metals (Lane). Thus coal (not charcoal) would also be looked upon as حجر. The word حجارة may also be used metaphorically for idols made of stone or metal (Kashshaf).
اعدت (prepared) is derived from اعد which again is derived from عد which means, he considered or he counted. اعد means, he prepared a thing and made or kept it ready (Aqrab).
Commentary:
The verse says that if the opponents of Islam are not able to produce the like of the Quran as demanded in the previous verse, they should understand that it is the word of God and that they are not opposing a man but God Himself; they should, therefore, be ready to suffer the lot of those who oppose Divine will.
The clause, and never shall you do it, signifies that the disbelievers knew that the idols had no power of revealing anything; so they would never call upon the idols to help them.
The word "fuel" may also be taken in a figurative sense, in which case the meaning would be that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hellfire, being a means of bringing it into existence. The words الناس (men) and الحجارة (stones) may also be taken as indicating two classes of inmates of Hell. The word الناس (men) which, according to its root, signifies love, has been used to denote those disbelievers who may be called human in so far as they still retain something of the love of God which distinguishes human beings from stones. But the other disbelievers are called الحجارة (stones), for they have no love left for God. Such men are indeed no better than stones.
Though this verse speaks of fire and stones, it should be remembered that what is called the next world is not a material world. In fact, expressions used in the Quran to denote rewards and punishment should not be taken literally but metaphorically. It should also be noted that the punishment of the next world is not everlasting. According to Islam, Hell is not eternal. It is only a reformatory. The subject will be discussed later in its proper place.
a
3:11; 66:7.
45
The word "fuel" may be taken in a figurative sense, meaning that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hell-fire being a means of bringing it into existence. Or, "stones" mean idols which the idolaters worship as gods, the idea being that the idolaters will be humiliated by witnessing that their gods were cast into the fire.
46
The words an-Nas (men) and al-Hijarah (stones) may also be taken as indicating two classes of inmates of Hell; an-Nas may denote those disbelievers who retain something of the love of God, and al-Hijarah (stones), those who have no love left for God in their hearts. Such men are indeed no better than stones. The word is plural of Hajar which means, a stone; a rock; gold, and also one unequalled, i.e. big man; a leader (Lane).
ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱلْأَنْهَٰرُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ ٱلْمَآءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
۞ وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَٰنُكُمْ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا
6:152; 7:34; 17:24, 25; 23:60.
6:152; 7:34; 17:24, 25; 23:60.
After having enjoined in the preceding verses that one should be kind to one’s wife, in the present verse the Qur’an directs a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents, who are the nearest, to strangers who are the farthest removed.
Slaves, bondwomen, servants, subordinates.
6:152; 7:34; 17:24; 23:60.
Important Words:
جار الجنب (neighbour that is a stranger) is a compound word made up of جار (neighbour) and جنب (stranger or one distant). The compound word thus means, a neighbour who is not from one’s own tribe or community; a distant neighbour (Aqrab & Mufradat).
صاحب بالجنب (companion by your side) is also a compound word made up of صاحب (companion) and جنب (one’s side). The compound word thus means, the immediate neighbour or the near neighbour; or simply companion or co-worker or colleague (Aqrab, Lisan & Mufradat).
Commentary:
After laying down in the preceding verses that one should be kind to one’s wife, in the present verse the Quran enjoins a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents who are the nearest, to strangers who are the farthest removed.
The Arabic expression rendered as, neighbour that is a kinsman, may also mean: (1) the neighbour that lives near; (2) the neighbour that is kindly.
Similarly, the words, neighbour that is a stranger, may also include: (1) the neighbour that lives at a distance; (2) the neighbour that is not kindly.
The expression, companion by your side, may mean:(1) wife or husband; (2) comrade on a journey; (3) fellow-partner in a trade or a co-worker; (4) associate; (5) immediate neighbour.
The words, those whom your right hands possess, may refer to slaves, bondwomen, servants and even subordinates.
A person who does not carry out the Divine commandments contained in this verse is condemned as "proud and boastful" because, instead of doing good to others and being kind to them, he looks down upon them and behaves arrogantly. The very act of abstaining from being kind to one’s fellow beings, whether relations or neighbours or strangers, is an act of pride condemned by Islam.
b
6:152; 7:34; 17:24, 25; 23:60.
b
6:152; 7:34; 17:24; 23:60.
514
Important Words:
جار الجنب (neighbour that is a stranger) is a compound word made up of جار (neighbour) and جنب (stranger or one distant). The compound word thus means, a neighbour who is not from one’s own tribe or community; a distant neighbour (Aqrab & Mufradat).
صاحب بالجنب (companion by your side) is also a compound word made up of صاحب (companion) and جنب (one’s side). The compound word thus means, the immediate neighbour or the near neighbour; or simply companion or co-worker or colleague (Aqrab, Lisan & Mufradat).
Commentary:
After laying down in the preceding verses that one should be kind to one’s wife, in the present verse the Quran enjoins a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents who are the nearest, to strangers who are the farthest removed.
The Arabic expression rendered as, neighbour that is a kinsman, may also mean: (1) the neighbour that lives near; (2) the neighbour that is kindly.
Similarly, the words, neighbour that is a stranger, may also include: (1) the neighbour that lives at a distance; (2) the neighbour that is not kindly.
The expression, companion by your side, may mean:(1) wife or husband; (2) comrade on a journey; (3) fellow-partner in a trade or a co-worker; (4) associate; (5) immediate neighbour.
The words, those whom your right hands possess, may refer to slaves, bondwomen, servants and even subordinates.
A person who does not carry out the Divine commandments contained in this verse is condemned as "proud and boastful" because, instead of doing good to others and being kind to them, he looks down upon them and behaves arrogantly. The very act of abstaining from being kind to one’s fellow beings, whether relations or neighbours or strangers, is an act of pride condemned by Islam.
b
6:152; 7:34; 17:24, 25; 23:60.
604
After having enjoined in the preceding verses that one should be kind to one’s wife, in the present verse the Qur’an directs a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents, who are the nearest, to strangers who are the farthest removed.
605
Slaves, bondwomen, servants, subordinates.
وَإِذْ قَالُوا۟ ٱللَّهُمَّ إِن كَانَ هَٰذَا هُوَ ٱلْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ ٱلسَّمَآءِ أَوِ ٱئْتِنَا بِعَذَابٍ أَلِيمٍ
阿布•贾赫耳 (اَبُوْجَهْل) 在白德尔بَدْر) ) 战地上祈祷的几乎就是这些话 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。这一祈祷确实是实现了。阿布·贾赫耳连同古来西的其他首领都被杀死, 他们的尸体被抛入一个土坑内。
It was almost in these words that Abu Jahl prayed in the battlefield of Badr (Bukhari, ch. on Tafsir). The prayer was literally fulfilled. Abu Jahl along with many other leaders of the Quraish was killed and their bodies were thrown into a pit.
Commentary:
This was the prayer which Abu Jahl, the leader of the disbelievers, offered to God at Badr and it was accepted. He prayed on that memorable day that God might destroy him and his party if the Prophet was in the right (Bukhari, ch. on Tafsir). Strange to say, not only were Abu Jahl and his companions punished at Badr by God but, as prayed for by Abu Jahl, even stones were rained down upon them; for, when at the throwing of a handful of pebbles by the Holy Prophet (8:18), there arose a strong wind, it literally rained upon the disbelieving host hard pebbles from the desert.
545
阿布•贾赫耳 (اَبُوْجَهْل) 在白德尔بَدْر) ) 战地上祈祷的几乎就是这些话 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。这一祈祷确实是实现了。阿布·贾赫耳连同古来西的其他首领都被杀死, 他们的尸体被抛入一个土坑内。
1121
Commentary:
This was the prayer which Abu Jahl, the leader of the disbelievers, offered to God at Badr and it was accepted. He prayed on that memorable day that God might destroy him and his party if the Prophet was in the right (Bukhari, ch. on Tafsir). Strange to say, not only were Abu Jahl and his companions punished at Badr by God but, as prayed for by Abu Jahl, even stones were rained down upon them; for, when at the throwing of a handful of pebbles by the Holy Prophet (8:18), there arose a strong wind, it literally rained upon the disbelieving host hard pebbles from the desert.
1117
It was almost in these words that Abu Jahl prayed in the battlefield of Badr (Bukhari, ch. on Tafsir). The prayer was literally fulfilled. Abu Jahl along with many other leaders of the Quraish was killed and their bodies were thrown into a pit.
وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَٰنُ أَعْمَٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ
6:44; 16:64; 27:25; 29:49.
14:23; 59:17.
The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims, but who afterwards embraced Islam. The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x.13).
When Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that they would win or die. This was exactly how ‘Utbah and ‘Umair felt on the day of Badr and told the Meccans that the Muslims looked like so many "seekers after death" (Tabari).
6:44; 16:64; 27:25; 29:49.
14:23; 59:17.
Important Words:
جار (protector) is derived from جار which means, he declined or deviated. جاورہ means, he became his neighbour, or he lived in his neighbourhood. جاورہ also means, he bound himself to him by a covenant to protect him. جار means, a neighbour; a person whom one protects; one who seeks protection; also a protector (Lane).
نکص (he turned). نکص عن الامر means, he receded or retired or drew back from the thing or the affair; or he recoiled or shrank from it in fear. نکص علی عقبیه means, he turned back from a thing to which he had applied himself (Lane).
Commentary:
For the meaning of the word "Satan", see 2:15. The word here means, one who misleads or gives evil advice. The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims but who afterwards embraced Islam.
The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x. 13).
The words, I see what you see not, signify that when Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that the Muslims would win or die. This was exactly what ‘Utbah and ‘Umair also saw and felt when they told the Meccans that the Muslims looked like so many "seekers of death" (Tabari). Suraqah uttered the words, I fear Allah, not because he really feared God at that time but because he wished to find an excuse to flee from the battlefield.
f
6:44; 16:64; 27:25; 29:49.
g
14:23; 59:17.
a
6:44; 16:64; 27:25; 29:49.
b
14:23; 59:17.
1137
Important Words:
جار (protector) is derived from جار which means, he declined or deviated. جاورہ means, he became his neighbour, or he lived in his neighbourhood. جاورہ also means, he bound himself to him by a covenant to protect him. جار means, a neighbour; a person whom one protects; one who seeks protection; also a protector (Lane).
نکص (he turned). نکص عن الامر means, he receded or retired or drew back from the thing or the affair; or he recoiled or shrank from it in fear. نکص علی عقبیه means, he turned back from a thing to which he had applied himself (Lane).
Commentary:
For the meaning of the word "Satan", see 2:15. The word here means, one who misleads or gives evil advice. The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims but who afterwards embraced Islam.
The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x. 13).
The words, I see what you see not, signify that when Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that the Muslims would win or die. This was exactly what ‘Utbah and ‘Umair also saw and felt when they told the Meccans that the Muslims looked like so many "seekers of death" (Tabari). Suraqah uttered the words, I fear Allah, not because he really feared God at that time but because he wished to find an excuse to flee from the battlefield.
b
6:44; 16:64; 27:25; 29:49.
c
14:23; 59:17.
1129
The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims, but who afterwards embraced Islam. The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x.13).
1130
When Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that they would win or die. This was exactly how ‘Utbah and ‘Umair felt on the day of Badr and told the Meccans that the Muslims looked like so many "seekers after death" (Tabari).
وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ
这节经文清楚地证明了这样一个事实, 对多神教徒作战并不是为了强迫他们信仰伊斯兰教。因为按照伊斯兰教教导, 即使在战争状态时, 允许多神教徒来到穆斯林军营或司令部, 如果他们愿意研究一下真理的话。然后, 在把真理讲给他们听而他们知道了伊斯兰教的教义之后, 如果他们并不想信仰这一个新宗教, 那么, 就安全地遣送他们到安全的地方去。在如此清楚的教义面前, 如果还要指控伊斯兰教不容异教或使用或默许武力来传教的话, 那真是太不公正了。
The verse clearly establishes the fact that war with idolaters was not undertaken in order to force them to embrace Islam, because, according to it, even when a state of war existed, idolaters were to be permitted to come to the Muslims’ camp or Headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conducted to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of using or conniving at force; for its propagation.
Commentary:
This verse clearly establishes the fact that war with idolaters was not undertaken to force them to embrace Islam, because, according to it, even when a state of war existed idolaters were to be permitted to come to the Muslim camp or the Muslim headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conveyed to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of allowing compulsion for the propagation of its teaching.
558
这节经文清楚地证明了这样一个事实, 对多神教徒作战并不是为了强迫他们信仰伊斯兰教。因为按照伊斯兰教教导, 即使在战争状态时, 允许多神教徒来到穆斯林军营或司令部, 如果他们愿意研究一下真理的话。然后, 在把真理讲给他们听而他们知道了伊斯兰教的教义之后, 如果他们并不想信仰这一个新宗教, 那么, 就安全地遣送他们到安全的地方去。在如此清楚的教义面前, 如果还要指控伊斯兰教不容异教或使用或默许武力来传教的话, 那真是太不公正了。
1169
Commentary:
This verse clearly establishes the fact that war with idolaters was not undertaken to force them to embrace Islam, because, according to it, even when a state of war existed idolaters were to be permitted to come to the Muslim camp or the Muslim headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conveyed to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of allowing compulsion for the propagation of its teaching.
1158
The verse clearly establishes the fact that war with idolaters was not undertaken in order to force them to embrace Islam, because, according to it, even when a state of war existed, idolaters were to be permitted to come to the Muslims’ camp or Headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conducted to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of using or conniving at force; for its propagation.
فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ
یعنی عذاب کے متعلق۔
15:75.
51:34.
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
15:75.
51:34.
Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time.
a
15:75.
b
51:34.
1
یعنی عذاب کے متعلق۔
d
15:75.
e
51:34.
1463
Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time.
d
15:75.
e
51:34.
1339A
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
فَجَعَلْنَا عَٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِّن سِجِّيلٍ
11:83.
یعنی زلزلہ سے زمین تہ و بالا کر دی۔
11:83.
11:83.
Important Words:
سجیل (clay). See 11:83.
Commentary:
The houses of Lot’s people were turned upside down. This punishment corresponded to their unnatural offence. The punishment apparently took the form of a severe earthquake which raised portions of the stony soil and buried them under; or the houses had walls of stones and rubble laid in clay and these were violently shattered and the debris thrown all around.
e
11:83.
1
یعنی زلزلہ سے زمین تہ و بالا کر دی۔
b
11:83.
1778
Important Words:
سجیل (clay). See 11:83.
Commentary:
The houses of Lot’s people were turned upside down. This punishment corresponded to their unnatural offence. The punishment apparently took the form of a severe earthquake which raised portions of the stony soil and buried them under; or the houses had walls of stones and rubble laid in clay and these were violently shattered and the debris thrown all around.
c
11:83.
۞ قُلْ كُونُوا۟ حِجَارَةً أَوْ حَدِيدًا
Commentary:
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He had decreed to bring about through the Holy Prophet. Or it may be taken as answering their doubts about resurrection mentioned in the previous verse and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
It may be inferred from this verse that after the lapse of a long time one substance may become transformed into quite a new one. Coal becomes transformed into diamond and forests of petrified trees have been discovered in some parts of the globe. Similarly, it is not impossible that the human body, after having remained buried in the earth for a long time, may possibly become transformed into stone or iron or some other substance, though geological research has so far made no such discovery.
1980
Commentary:
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He had decreed to bring about through the Holy Prophet. Or it may be taken as answering their doubts about resurrection mentioned in the previous verse and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
It may be inferred from this verse that after the lapse of a long time one substance may become transformed into quite a new one. Coal becomes transformed into diamond and forests of petrified trees have been discovered in some parts of the globe. Similarly, it is not impossible that the human body, after having remained buried in the earth for a long time, may possibly become transformed into stone or iron or some other substance, though geological research has so far made no such discovery.
قُلْ مَنۢ بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
36:84.
36:84.
36:84.
Important Words:
ملکوت (dominion) is derived from ملک (malaka). They say ملک الشیء i.e. he possessed the thing and had complete control over it. ملک علی القوم means, he became the ruler of the people. ملک المرأة means, he married the woman or became her husband. ملکوت means, great kingdom; honour; complete control; argument (Lane & Aqrab). See also 1:4 and 6:76.
یجیر (He grants protection) is derived from جار which is further derived from أجارہ which means, he pursued a wrong course; he acted unjustly. أجارہ means, he protected him; granted him refuge; he delivered him from evil; he aided or assisted him; he rescued him. استجارہmeans, he sought his protection. ھو یجیر ولا یجار means, He grants protection but protection cannot be had against Him or against His will (Lane & Aqrab).
a
36:84.
a
36:84.
2570
Important Words:
ملکوت (dominion) is derived from ملک (malaka). They say ملک الشیء i.e. he possessed the thing and had complete control over it. ملک علی القوم means, he became the ruler of the people. ملک المرأة means, he married the woman or became her husband. ملکوت means, great kingdom; honour; complete control; argument (Lane & Aqrab). See also 1:4 and 6:76.
یجیر (He grants protection) is derived from جار which is further derived from أجارہ which means, he pursued a wrong course; he acted unjustly. أجارہ means, he protected him; granted him refuge; he delivered him from evil; he aided or assisted him; he rescued him. استجارہmeans, he sought his protection. ھو یجیر ولا یجار means, He grants protection but protection cannot be had against Him or against His will (Lane & Aqrab).
a
36:84.