ROOT غ ي ظ
10 verses • 9 derived words
📖 Lane's Lexicon
Classical definitions for root غيظ
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 10 verses containing words derived from "g h y Z".
هَٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ ۚ قُلْ مُوتُوا۟ بِغَيْظِكُمْ ۗ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:15, 77; 5:62.
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
2:15, 77; 5:62.
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
c
2:15, 77; 5:62.
275
“你们在盛怒中毁灭吧,” 这句活是对这些犹太人说的, 他们是伊斯兰教的敌人, 并且图谋摧毁伊斯兰教。
a
2:15, 77; 5:62.
404
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
d
2:15, 77; 5:62.
464
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
465
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
ٱلَّذِينَ يُنفِقُونَ فِى ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلْكَٰظِمِينَ ٱلْغَيْظَ وَٱلْعَافِينَ عَنِ ٱلنَّاسِ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ
A man is said to exercise the quality of ‘Afw when he obliterates from his mind, or totally forgets, the sins or offences committed against him by others. When used with reference to God, it signifies not only obliteration of sins but also of all traces thereof.
The verse mentions three stages of ‘Afw. In the first stage a believer, when offended against, restrains or suppresses his anger. In the second stage, he goes a step further and grants forgiveness and free pardon to the offender. In the third stage, he not only grants the offender complete pardon, but also does an additional act of kindness to him and bestows some favour upon him. These three stages—suppression of anger, pardoning, and doing of good—are well illustrated by an incident in the life of Hasan, son of ‘Ali and a grandson of the Holy Prophet. A slave of his once committed an offence and Hasan became very angry and was about to punish him when the slave recited the first part of the verse, i.e. those who suppress anger. Hearing these words, Hasan withheld his hand. Then the slave recited the words, and pardon men, upon which Hasan promptly pardoned him. The slave then recited, and Allah loves those who do good. In obedience to this Divine command Hasan was so m
Important Words:
العافین (those who pardon) is derived from عفو which means, to obliterate or remove traces of a thing (Aqrab). See also 2:188. A man is said to exercise the quality of عفو when he obliterates from his mind, or totally forgets, the sins or mistakes committed against him by others. When used with reference to God, the word signifies not only obliteration of sins but also obliteration of all traces thereof.
Commentary:
The verse describes three stages of dealing with other people. In the first stage, a spiritual wayfarer, when offended against, restrains or suppresses his anger. In the second stage, he goes a step further and grants forgiveness and free pardon to the offender. In the third stage, he not only grants the offender complete pardon, but also does a suitable act of kindness to him and bestows some favour upon him. These three stages are well illustrated by an incident in the life of Hasan, son of ‘Ali and grandson of the Holy Prophet. A slave of his once committed an offence, and Hasan became very angry and decided to punish him. Thereupon, the slave recited the first part of the verse, i.e. those who suppress anger. Hearing these words, Hasan withheld his hand and stood still where he was. Then the slave recited the second part, i.e. and pardon men. Hearing this, Hasan promptly complied with the divine behest by saying, "Go, I pardon thee". Then the slave recited the last part of the verse, i.e. and Allah loves those who do good. In obedience to this command of God, Hasan at once set the slave free, saying, "You are a freeman and may go where you like" (Bayan, i. 366).
418
Important Words:
العافین (those who pardon) is derived from عفو which means, to obliterate or remove traces of a thing (Aqrab). See also 2:188. A man is said to exercise the quality of عفو when he obliterates from his mind, or totally forgets, the sins or mistakes committed against him by others. When used with reference to God, the word signifies not only obliteration of sins but also obliteration of all traces thereof.
Commentary:
The verse describes three stages of dealing with other people. In the first stage, a spiritual wayfarer, when offended against, restrains or suppresses his anger. In the second stage, he goes a step further and grants forgiveness and free pardon to the offender. In the third stage, he not only grants the offender complete pardon, but also does a suitable act of kindness to him and bestows some favour upon him. These three stages are well illustrated by an incident in the life of Hasan, son of ‘Ali and grandson of the Holy Prophet. A slave of his once committed an offence, and Hasan became very angry and decided to punish him. Thereupon, the slave recited the first part of the verse, i.e. those who suppress anger. Hearing these words, Hasan withheld his hand and stood still where he was. Then the slave recited the second part, i.e. and pardon men. Hearing this, Hasan promptly complied with the divine behest by saying, "Go, I pardon thee". Then the slave recited the last part of the verse, i.e. and Allah loves those who do good. In obedience to this command of God, Hasan at once set the slave free, saying, "You are a freeman and may go where you like" (Bayan, i. 366).
480
A man is said to exercise the quality of ‘Afw when he obliterates from his mind, or totally forgets, the sins or offences committed against him by others. When used with reference to God, it signifies not only obliteration of sins but also of all traces thereof.
481
The verse mentions three stages of ‘Afw. In the first stage a believer, when offended against, restrains or suppresses his anger. In the second stage, he goes a step further and grants forgiveness and free pardon to the offender. In the third stage, he not only grants the offender complete pardon, but also does an additional act of kindness to him and bestows some favour upon him. These three stages—suppression of anger, pardoning, and doing of good—are well illustrated by an incident in the life of Hasan, son of ‘Ali and a grandson of the Holy Prophet. A slave of his once committed an offence and Hasan became very angry and was about to punish him when the slave recited the first part of the verse, i.e. those who suppress anger. Hearing these words, Hasan withheld his hand. Then the slave recited the words, and pardon men, upon which Hasan promptly pardoned him. The slave then recited, and Allah loves those who do good. In obedience to this Divine command Hasan was so m
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Commentary:
The pronoun "their" in the words, the wrath of their hearts, refers to disbelievers, and the sentence means that God may thereby do away with the wrath that had been kindled in the hearts of disbelievers against Muslims. This could be done in two ways: (1) by crushing their power completely and forever; or (2) by making them accept Islam. Both of these means are intended here, for there were some who were destroyed and their power crushed and there were others who saw the light and voluntarily embraced Islam. The following words, And Allah turns with mercy to whomsoever He pleases, obviously refer to the latter class.
1178
Commentary:
The pronoun "their" in the words, the wrath of their hearts, refers to disbelievers, and the sentence means that God may thereby do away with the wrath that had been kindled in the hearts of disbelievers against Muslims. This could be done in two ways: (1) by crushing their power completely and forever; or (2) by making them accept Islam. Both of these means are intended here, for there were some who were destroyed and their power crushed and there were others who saw the light and voluntarily embraced Islam. The following words, And Allah turns with mercy to whomsoever He pleases, obviously refer to the latter class.
مَا كَانَ لِأَهْلِ ٱلْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ ٱلْأَعْرَابِ أَن يَتَخَلَّفُوا۟ عَن رَّسُولِ ٱللَّهِ وَلَا يَرْغَبُوا۟ بِأَنفُسِهِمْ عَن نَّفْسِهِۦ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِى سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوْطِئًا يَغِيظُ ٱلْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٌ صَٰلِحٌ ۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
Important Words:
موطأ (track) is derived from وطیء. They say وطئ الشیء he trod upon the thing with his feet or he trampled upon the thing. موطأtherefore, means, a place trod upon; a footstep or footprint (Lane).
Commentary:
The verse relates some of the great advantages which would have accrued to the laggards if they had accompanied the Holy Prophet to Tabuk.
1267
Important Words:
موطأ (track) is derived from وطیء. They say وطئ الشیء he trod upon the thing with his feet or he trampled upon the thing. موطأtherefore, means, a place trod upon; a footstep or footprint (Lane).
Commentary:
The verse relates some of the great advantages which would have accrued to the laggards if they had accompanied the Holy Prophet to Tabuk.
مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ
اور زمین پر گر کر مر جائے۔ کیونکہ اس کی امید کبھی بر نہ آئے گی۔ پس اس کی موت ہی اسے مایوسی دیکھنے سے بچا سکتی ہے۔
The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet and then see if they can stop Divine help which he is constantly receiving and will continue to receive from On High. It is decreed in the heavens that Islam shall make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word Sama’ be interpreted as "roof" or "ceiling" (Lane), the verse would signify, 'If the opponents of the Holy Prophet are enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off, even then Divine assistance will not stop coming.' This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, Perish in your rage. Surely, Allah has full knowledge of what is hidden in your breasts.
Commentary:
This verse is generally misunderstood and misinterpreted. We have tried to make the meaning clear by supplying the words "the Prophet" within brackets and the expressions "the Divine help" and "if he can" and the pronoun "him" in italics. The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet; and then see if they can stop Divine help which he is constantly receiving and will continue to receive from on high. It is decreed in the heavens that Islam will make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word سـمـاء be interpreted as "roof" or "ceiling" the verse would signify, "if the opponents of the Holy Prophetare enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off. But even then Divine assistance will not stop coming." This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, "Die in your rage, surely Allah knows full well what is in your hearts."
1
اور زمین پر گر کر مر جائے۔ کیونکہ اس کی امید کبھی بر نہ آئے گی۔ پس اس کی موت ہی اسے مایوسی دیکھنے سے بچا سکتی ہے۔
2449
Commentary:
This verse is generally misunderstood and misinterpreted. We have tried to make the meaning clear by supplying the words "the Prophet" within brackets and the expressions "the Divine help" and "if he can" and the pronoun "him" in italics. The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet; and then see if they can stop Divine help which he is constantly receiving and will continue to receive from on high. It is decreed in the heavens that Islam will make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word سـمـاء be interpreted as "roof" or "ceiling" the verse would signify, "if the opponents of the Holy Prophetare enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off. But even then Divine assistance will not stop coming." This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, "Die in your rage, surely Allah knows full well what is in your hearts."
1937
The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet and then see if they can stop Divine help which he is constantly receiving and will continue to receive from On High. It is decreed in the heavens that Islam shall make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word Sama’ be interpreted as "roof" or "ceiling" (Lane), the verse would signify, 'If the opponents of the Holy Prophet are enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off, even then Divine assistance will not stop coming.' This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, Perish in your rage. Surely, Allah has full knowledge of what is hidden in your breasts.
إِذَا رَأَتْهُم مِّن مَّكَانٍۭ بَعِيدٍ سَمِعُوا۟ لَهَا تَغَيُّظًا وَزَفِيرًا
11:107; 21:101; 67:8.
قرآن مجید میں زَفِیْرٌ کا لفظ ہے جس کے معنے مفرداتؔ نے مصیبت کے لکھے ہیں۔ مطلب یہ کہ اس کی تیز آواز سے سمجھ جائیں گے کہ جہنم کا عذاب سخت ہوگا۔
11:107; 21:101; 67:8.
This and the next verse mean that the punishment will be overwhelming and all-embracing and in order to add to the bitterness of the disbelievers’ pain and sense of humiliation and to make it complete and thorough, all their organs will be made to feel it—the organs of sight and hearing—and being in great distress they will wish that death should make a speedy end of them.
11:107; 21:101; 67:8.
Commentary:
The verse means to say that the punishment which the disbelievers will receive will be overwhelming and all-embracing and in order to add to the bitterness of their pain and sense of humiliation and to make it complete and thorough all their organs will be made to feel it. In the present verse two organs—that of sight and hearing are mentioned.
a
11:107; 21:101; 67:8.
1
قرآن مجید میں زَفِیْرٌ کا لفظ ہے جس کے معنے مفرداتؔ نے مصیبت کے لکھے ہیں۔ مطلب یہ کہ اس کی تیز آواز سے سمجھ جائیں گے کہ جہنم کا عذاب سخت ہوگا۔
a
11:107; 21:101; 67:8.
2651
Commentary:
The verse means to say that the punishment which the disbelievers will receive will be overwhelming and all-embracing and in order to add to the bitterness of their pain and sense of humiliation and to make it complete and thorough all their organs will be made to feel it. In the present verse two organs—that of sight and hearing are mentioned.
a
11:107; 21:101; 67:8.
2070
This and the next verse mean that the punishment will be overwhelming and all-embracing and in order to add to the bitterness of the disbelievers’ pain and sense of humiliation and to make it complete and thorough, all their organs will be made to feel it—the organs of sight and hearing—and being in great distress they will wish that death should make a speedy end of them.
وَإِنَّهُمْ لَنَا لَغَآئِظُونَ
The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if only they accept his Message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life. After the advent of Moses, Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.
Important Words:
غائظون (have offended) is the plural of غائظ which is derived from غاظ i.e. he or it affected him with anger, wrath or rage or it angered or enraged him. غیظ means, anger, wrath (Lane).
Commentary:
The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if they accept his message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life and their attitude towards their exploiters. After the advent of Moses, Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.
2741
Important Words:
غائظون (have offended) is the plural of غائظ which is derived from غاظ i.e. he or it affected him with anger, wrath or rage or it angered or enraged him. غیظ means, anger, wrath (Lane).
Commentary:
The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if they accept his message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life and their attitude towards their exploiters. After the advent of Moses, Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.
2115
The appearance of a Divine Prophet among a people is a sure guarantee of their great and bright future if only they accept his Message and follow his lead. The Prophet gives them a new life and creates in them a new hope and confidence which change their whole outlook on life. After the advent of Moses, Pharaoh must have felt a great change in the Israelites and this must have cut him to the quick.
وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ بِغَيْظِهِمْ لَمْ يَنَالُوا۟ خَيْرًا ۚ وَكَفَى ٱللَّهُ ٱلْمُؤْمِنِينَ ٱلْقِتَالَ ۚ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزًا
Allah repelled the attack of the Confederates. They had to raise the siege and, consumed with anger and rage at having completely failed in their unholy and nefarious undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Trench marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
Commentary:
Allah repelled the attack of the confederates. They had to raise the siege and, consumed by anger and rage at having completely failed in their unholy undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Ditch marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
3093
Commentary:
Allah repelled the attack of the confederates. They had to raise the siege and, consumed by anger and rage at having completely failed in their unholy undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Ditch marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
2346
Allah repelled the attack of the Confederates. They had to raise the siege and, consumed with anger and rage at having completely failed in their unholy and nefarious undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Trench marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
مُّحَمَّدٌ رَّسُولُ ٱللَّهِ ۚ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ ۖ تَرَىٰهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا ۖ سِيمَاهُمْ فِى وُجُوهِهِم مِّنْ أَثَرِ ٱلسُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِى ٱلتَّوْرَىٰةِ ۚ وَمَثَلُهُمْ فِى ٱلْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِۦ يُعْجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلْكُفَّارَ ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًۢا
9:123.
59:9.
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
9:123.
59:9.
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
9:123.
59:9.
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
1271
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
1272
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
1
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
2
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
c
9:123.
d
59:9.
3839
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
2785
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
2786
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
تَكَادُ تَمَيَّزُ مِنَ ٱلْغَيْظِ ۖ كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ
39:72; 40:51.
39:72; 40:51.
6:131; 39:72; 40:51.
d
39:72; 40:51.
d
6:131; 39:72; 40:51.
d
39:72; 40:51.