ROOT ع ج ز
24 verses • 11 derived words
📖 Lane's Lexicon
Classical definitions for root عجز
Morphology Tree
Lemmas and their derived stems found in the Quran.
أَعْجَاز
Lemmaعَجُوز
Lemmaمُعْجِز
Lemmaمُعَٰجِزِين
Lemmaيُعْجِزَ
LemmaOther / General
Occurrences in Quran
Found 24 verses containing words derived from "E j z".
فَبَعَثَ ٱللَّهُ غُرَابًا يَبْحَثُ فِى ٱلْأَرْضِ لِيُرِيَهُۥ كَيْفَ يُوَٰرِى سَوْءَةَ أَخِيهِ ۚ قَالَ يَٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى ۖ فَأَصْبَحَ مِنَ ٱلنَّٰدِمِينَ
یعنی اتفاقاً ایک کوّا آگیا اور اس نے دوسرے کوّے کی لاش دیکھی اور پنجوں اور چونچ سے مٹی کرید کر اس پر ڈال دی اس پر قاتل بھائی کے دل میں جوش محبت پیدا ہوا اور اس نے یہ کہا۔ خداتعالیٰ کے کوّا بھیجنے سے مراد یہی ہے کہ اس کے عام قانون کے ماتحت ایک کوّا اڑتا ہوا وہاں پہنچ گیا۔
عربی کا محاورہ ہے کہ حسرت اور افسوس کے وقت یہ الفاظ کہتے ہیں۔
Commentators differ as to whether the incident of the raven did actually happen or it is only a parable. It is not improbable that an incident of this nature might have actually occurred. Study of the ways and habits of birds has led to many useful discoveries. See Gen. 4:1-15; and 'The Jerusalem Targum.'
Commentary:
Commentators differ as to whether the incident of the raven mentioned in the present verse was an actual fact or whether it is merely meant as a parable. It is not at all improbable that an incident of this nature might have actually occurred. The study of the ways and habits of birds has led to many useful discoveries. For the Biblical story of the two sons of Adam see Gen. 4:1-15 also the Jerusalem Targum.
4
یعنی اتفاقاً ایک کوّا آگیا اور اس نے دوسرے کوّے کی لاش دیکھی اور پنجوں اور چونچ سے مٹی کرید کر اس پر ڈال دی اس پر قاتل بھائی کے دل میں جوش محبت پیدا ہوا اور اس نے یہ کہا۔ خداتعالیٰ کے کوّا بھیجنے سے مراد یہی ہے کہ اس کے عام قانون کے ماتحت ایک کوّا اڑتا ہوا وہاں پہنچ گیا۔
5
عربی کا محاورہ ہے کہ حسرت اور افسوس کے وقت یہ الفاظ کہتے ہیں۔
667
Commentary:
Commentators differ as to whether the incident of the raven mentioned in the present verse was an actual fact or whether it is merely meant as a parable. It is not at all improbable that an incident of this nature might have actually occurred. The study of the ways and habits of birds has led to many useful discoveries. For the Biblical story of the two sons of Adam see Gen. 4:1-15 also the Jerusalem Targum.
739
Commentators differ as to whether the incident of the raven did actually happen or it is only a parable. It is not improbable that an incident of this nature might have actually occurred. Study of the ways and habits of birds has led to many useful discoveries. See Gen. 4:1-15; and 'The Jerusalem Targum.'
إِنَّ مَا تُوعَدُونَ لَءَاتٍ ۖ وَمَآ أَنتُم بِمُعْجِزِينَ
11:34; 42:32.
کسی طرح باء کا ترجمہ ہے۔
11:34; 42:32.
11:34; 42:32.
Important Words:
معجزین (frustrate) is derived from اعجز which again is derived from عجز which means, he lacked strength, power or ability; he was or became powerless. اعجزہ means, he found him to be without strength, power or ability; or he made him to be without strength, power or ability; or he disabled or incapacitated him; or he rendered him unable to accomplish or attain his object; or he frustrated his endeavours; or he escaped him (Lane).
Commentary:
The words, that which you are promised, refer to the promise of destruction contained in the previous verse. The chapter was revealed at Mecca, when Muslims were few and weak while their enemies were strong and numerous and were subjecting them to bitter persecution with a view to annihilating Islam. In these circumstances, the prophecy relating to the destruction of the enemy in such forceful words and in such tones of certainty could not be made by the helpless man that the Holy Prophet at that time was. It could proceed from none but God the Almighty, Who alone could bring about its fulfilment; and it is writ large on the pages of history how the prophecy was fulfilled. The same prophecy or challenge is continued in the next verse in equally forceful words.
c
11:34; 42:32.
1
کسی طرح باء کا ترجمہ ہے۔
c
11:34; 42:32.
874
Important Words:
معجزین (frustrate) is derived from اعجز which again is derived from عجز which means, he lacked strength, power or ability; he was or became powerless. اعجزہ means, he found him to be without strength, power or ability; or he made him to be without strength, power or ability; or he disabled or incapacitated him; or he rendered him unable to accomplish or attain his object; or he frustrated his endeavours; or he escaped him (Lane).
Commentary:
The words, that which you are promised, refer to the promise of destruction contained in the previous verse. The chapter was revealed at Mecca, when Muslims were few and weak while their enemies were strong and numerous and were subjecting them to bitter persecution with a view to annihilating Islam. In these circumstances, the prophecy relating to the destruction of the enemy in such forceful words and in such tones of certainty could not be made by the helpless man that the Holy Prophet at that time was. It could proceed from none but God the Almighty, Who alone could bring about its fulfilment; and it is writ large on the pages of history how the prophecy was fulfilled. The same prophecy or challenge is continued in the next verse in equally forceful words.
b
11:34; 42:32.
فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَٰفِرِينَ
6:135; 11:21.
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
6:135; 11:21.
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
6:135; 11:21.
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
2
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
a
6:135; 11:21.
1165
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
1152
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
See 9:2.
4:139.
Adhan means, notification, proclamation or call (Lane).
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
9:2.
4:139.
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
b
9:2.
c
4:139.
554A
这是在穆斯林管理下第一次朝觐。
1
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
b
9:2.
c
4:139.
1166
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
a
See 9:2.
b
4:139.
1153
Adhan means, notification, proclamation or call (Lane).
1153A
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
1154
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
۞ وَيَسْتَنۢبِـُٔونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِى وَرَبِّىٓ إِنَّهُۥ لَحَقٌّ ۖ وَمَآ أَنتُم بِمُعْجِزِينَ
11:18.
11:18.
Commentary:
Such is the way of the wicked that, when the truth is brought home to them and they cannot refute it, they have recourse to scoffing and mocking. Accordingly, we are told in this verse that when disbelievers will be unable to answer arguments placed before them, they will have recourse to scoffing and, pretending to assume a serious attitude, will enquire whether what has been said is really true. The pseudo-enquiry referred to here is the same as contained in 78:2,3 and alludes to the punishment which is to overtake the disbelieving people. The Holy Prophet is bidden not to mind their ridicule but to warn them that what they have been told is true and will certainly come to pass. By using the words و ربی (by my Lord), the Quran adduces the then weak condition of the Holy Prophet as evidence of his truth and reminds disbelievers that from the way in which God had been gradually furthering and promoting the Prophet’s cause, it could be easily seen that the time was not far off when Islam would completely triumph and the enemy would find himself utterly beaten.
c
11:18.
a
11:18.
1329
Commentary:
Such is the way of the wicked that, when the truth is brought home to them and they cannot refute it, they have recourse to scoffing and mocking. Accordingly, we are told in this verse that when disbelievers will be unable to answer arguments placed before them, they will have recourse to scoffing and, pretending to assume a serious attitude, will enquire whether what has been said is really true. The pseudo-enquiry referred to here is the same as contained in 78:2,3 and alludes to the punishment which is to overtake the disbelieving people. The Holy Prophet is bidden not to mind their ridicule but to warn them that what they have been told is true and will certainly come to pass. By using the words و ربی (by my Lord), the Quran adduces the then weak condition of the Holy Prophet as evidence of his truth and reminds disbelievers that from the way in which God had been gradually furthering and promoting the Prophet’s cause, it could be easily seen that the time was not far off when Islam would completely triumph and the enemy would find himself utterly beaten.
c
11:18.
1269A
You cannot escape from it.
أُو۟لَٰٓئِكَ لَمْ يَكُونُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ۘ يُضَٰعَفُ لَهُمُ ٱلْعَذَابُ ۚ مَا كَانُوا۟ يَسْتَطِيعُونَ ٱلسَّمْعَ وَمَا كَانُوا۟ يُبْصِرُونَ
26:213.
عربی میں دوست کا لفظ جمع ہے مگر اردو میں ایسے موقع پر مفرد استعمال کرتے ہیں۔ اس لئے ہم نے ’’دوست ہوتا ہے‘‘ استعمال کیا ہے۔
26:213.
Commentary:
Those who forge lies against God (see v. 19) can never succeed in their wicked plans but only become involved in the meshes of their own schemes and stratagems.
God cannot be their friend and helper because of their fabricating lies against Him, and as God, the Lord of the universe, is angry with them, their own friends and sympathizers can be of no help to them.
The word یضاعف (will be doubled) being derived from ضعف (for which see 3:131), which means both "the double of a thing" or "an unlimited addition," is used here in both these senses. The punishment of disbelievers will be doubled in the sense that they will be punished both for their own sins and for the sins of those whom they misled. In the second sense, the verse means that their punishment will continue to increase absolutely; for by preaching and disseminating a false teaching they sowed the seeds of evil in the world, and as long as that evil subsists their punishment will continue.
Surprise is expressed in the words, They can neither hear, nor can they see, at those who falsely claim to be Divine Messengers. It is pointed out that although both true and false prophets have passed before them, yet they would not try to see what a miserable end the false prophets came to nor would they listen to the stories of their lives.
e
26:213.
1
عربی میں دوست کا لفظ جمع ہے مگر اردو میں ایسے موقع پر مفرد استعمال کرتے ہیں۔ اس لئے ہم نے ’’دوست ہوتا ہے‘‘ استعمال کیا ہے۔
b
26:213.
1402
Commentary:
Those who forge lies against God (see v. 19) can never succeed in their wicked plans but only become involved in the meshes of their own schemes and stratagems.
God cannot be their friend and helper because of their fabricating lies against Him, and as God, the Lord of the universe, is angry with them, their own friends and sympathizers can be of no help to them.
The word یضاعف (will be doubled) being derived from ضعف (for which see 3:131), which means both "the double of a thing" or "an unlimited addition," is used here in both these senses. The punishment of disbelievers will be doubled in the sense that they will be punished both for their own sins and for the sins of those whom they misled. In the second sense, the verse means that their punishment will continue to increase absolutely; for by preaching and disseminating a false teaching they sowed the seeds of evil in the world, and as long as that evil subsists their punishment will continue.
Surprise is expressed in the words, They can neither hear, nor can they see, at those who falsely claim to be Divine Messengers. It is pointed out that although both true and false prophets have passed before them, yet they would not try to see what a miserable end the false prophets came to nor would they listen to the stories of their lives.
d
26:213.
1306
The leaders of disbelief will be punished both for their own sins and for the sins of those whom they misled.
قَالَ إِنَّمَا يَأْتِيكُم بِهِ ٱللَّهُ إِن شَآءَ وَمَآ أَنتُم بِمُعْجِزِينَ
46:24
The verse embodies three important rules about prophecies of punishment: (a) The time of their actual happening is generally not disclosed. (b) They are conditional and can be deferred or revoked as God may please. (c) Whatever changes may take place in regard to prophecies of punishment, God’s immutable purpose never changes, because disbelievers 'cannot frustrate His purpose.'
46:23-24.
Commentary:
This verse embodies three important rules about prophecies foretelling the punishment of the enemies of God’s Messengers: (1) that the time of their actual happening is generally not disclosed, being known only to God; (2) that they are conditional and can be deferred or revoked as God may desire; and (3) that whatever changes may take place in regard to prophecies of punishment, God’s immutable purpose never changes, for disbelievers "cannot frustrate God’s purpose."
a
46:24
613
这节经文体现了关于惩罚的预言的三个重要法则: (a) 惩罚在什么时候真正发生并未揭示。 (b) 惩罚是有条件的, 可以推迟和撤消, 只要安拉愿意。(c) 不管惩罚的预言发生什么变化, 安拉不可改变的目的是从来也不变的, 因为不信者 ‘绝不能阻挠他的目的’。
a
46:23-24.
1415
Commentary:
This verse embodies three important rules about prophecies foretelling the punishment of the enemies of God’s Messengers: (1) that the time of their actual happening is generally not disclosed, being known only to God; (2) that they are conditional and can be deferred or revoked as God may desire; and (3) that whatever changes may take place in regard to prophecies of punishment, God’s immutable purpose never changes, for disbelievers "cannot frustrate God’s purpose."
d
46:24
1311
The verse embodies three important rules about prophecies of punishment: (a) The time of their actual happening is generally not disclosed. (b) They are conditional and can be deferred or revoked as God may please. (c) Whatever changes may take place in regard to prophecies of punishment, God’s immutable purpose never changes, because disbelievers 'cannot frustrate His purpose.'
قَالَتْ يَٰوَيْلَتَىٰٓ ءَأَلِدُ وَأَنَا۠ عَجُوزٌ وَهَٰذَا بَعْلِى شَيْخًا ۖ إِنَّ هَٰذَا لَشَىْءٌ عَجِيبٌ
51:30.
51:30.
51:30.
Important Words:
عجوز (old woman) is derived from عجز which means, he lacked strength or power or ability. عجز عن العمل means, he was unable to do the work; he was too old to do it. عجزت المرأة means, the woman became old. The word عجوز has a variety of meanings, some of which are, an old and aged woman; a woman old and weak; a man’s wife whether old or young; also a woman’s husband; an old or aged man; a man old and weak (Lane & Aqrab).
Commentary:
The verse does not mean that the expression of surprise on the part of Abraham’s wife implied that she doubted the truth of the news that had been communicated to her by God. It is far from an ordinary believing woman to express doubt with regard to the great and wonderful powers of God, much further from the wife of a Prophet who had already witnessed many signs of the power of God. In fact, she wondered at the unusual news that a son would be born to her at such an advanced age. Her surprise was, therefore, at the magnitude of the boon that was about to be conferred on her. Abraham himself had expressed similar surprise when the glad tidings about the birth of a son in his extreme old age was given to him (see 15:55-57).
c
51:30.
a
51:30.
1453
Important Words:
عجوز (old woman) is derived from عجز which means, he lacked strength or power or ability. عجز عن العمل means, he was unable to do the work; he was too old to do it. عجزت المرأة means, the woman became old. The word عجوز has a variety of meanings, some of which are, an old and aged woman; a woman old and weak; a man’s wife whether old or young; also a woman’s husband; an old or aged man; a man old and weak (Lane & Aqrab).
Commentary:
The verse does not mean that the expression of surprise on the part of Abraham’s wife implied that she doubted the truth of the news that had been communicated to her by God. It is far from an ordinary believing woman to express doubt with regard to the great and wonderful powers of God, much further from the wife of a Prophet who had already witnessed many signs of the power of God. In fact, she wondered at the unusual news that a son would be born to her at such an advanced age. Her surprise was, therefore, at the magnitude of the boon that was about to be conferred on her. Abraham himself had expressed similar surprise when the glad tidings about the birth of a son in his extreme old age was given to him (see 15:55-57).
c
51:30.
أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ
不信的人频繁地旅行, 他们在大地上随意的不受限制的行动, 不应使信者们认为他们的力量是不可战胜的, 他们的荣耀是不会消失的。这些行动很快会导致他们的政治力量的灭亡。
The frequent journeying of disbelievers and their free and unrestricted movements in the land should not lead believers to think that their might is invincible and that their glory will never depart. Soon these movements will result in the destruction of their political power.
Commentary:
The verse means to say that the frequent journeying of disbelievers and their free and unrestricted movements in the land should not lead them to think that their might is invincible and that their glory will never depart. These very movements of theirs will result in the destruction of their political power. In fact, the Battle of Badr was the result of the Meccans having sent out an armed force to provide escort for the trade caravan which was returning from Syria and which was likely to have a clash with Muslims. The battle proved to be the beginning of destruction of the power of the Quraish of Mecca.
679
不信的人频繁地旅行, 他们在大地上随意的不受限制的行动, 不应使信者们认为他们的力量是不可战胜的, 他们的荣耀是不会消失的。这些行动很快会导致他们的政治力量的灭亡。
1848
Commentary:
The verse means to say that the frequent journeying of disbelievers and their free and unrestricted movements in the land should not lead them to think that their might is invincible and that their glory will never depart. These very movements of theirs will result in the destruction of their political power. In fact, the Battle of Badr was the result of the Meccans having sent out an armed force to provide escort for the trade caravan which was returning from Syria and which was likely to have a clash with Muslims. The battle proved to be the beginning of destruction of the power of the Quraish of Mecca.
1548
The frequent journeying of disbelievers and their free and unrestricted movements in the land should not lead believers to think that their might is invincible and that their glory will never depart. Soon these movements will result in the destruction of their political power.
وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
34:6, 39.
34:6, 39.
34:6, 39.
Commentary:
It is writ large on the pages of the history of all religions that in spite of all the ups and downs through which truth has to pass, it triumphs in the long run. The enemies of truth have never been able to impede its onward march. They cannot frustrate the Divine plan that truth must prevail.
d
34:6, 39.
c
34:6, 39.
2481
Commentary:
It is writ large on the pages of the history of all religions that in spite of all the ups and downs through which truth has to pass, it triumphs in the long run. The enemies of truth have never been able to impede its onward march. They cannot frustrate the Divine plan that truth must prevail.
c
34:6, 39.