ROOT ن ش ر
18 verses • 15 derived words
📖 Lane's Lexicon
Classical definitions for root نشر
Morphology Tree
Lemmas and their derived stems found in the Quran.
أَنشَرَ
Lemmaتَنتَشِرُ
Lemmaمُّنتَشِر
Lemmaمُّنَشَّرَة
Lemmaمُنشَرِين
Lemmaمَنشُور
Lemmaنَشْر
Lemmaنَّٰشِرَٰت
Lemmaنُشِرَتْ
Lemmaنُشُور
LemmaOccurrences in Quran
Found 18 verses containing words derived from "n s h r".
وَكُلَّ إِنسَٰنٍ أَلْزَمْنَٰهُ طَٰٓئِرَهُۥ فِى عُنُقِهِۦ ۖ وَنُخْرِجُ لَهُۥ يَوْمَ ٱلْقِيَٰمَةِ كِتَٰبًا يَلْقَىٰهُ مَنشُورًا
45:29; 83:7-10.
把一个人的行为扎牢在他的颈上, 意指他的行为和这些行为的结果将永远地终生和他连系在一起, طَائِرْ (Ta’ir, 鸟) 意指一种习惯性动作 (اَقْرَبْ, Aqrab)。提醒人们, 凡是已经做了的一件事, 是无法取消的, 而且有深远影响, 即使人们眼睛看不见, 仍然紧系在行为者的颈上, 是不可能使它消失的。这节经文也可意味着, 人类可以从外在的事物来占卜祸福, 而他的吉凶的预兆却不可分离地扎牢在他自己的头颈上。
اس آیت میں یہ لفظ ہیں کہ ہر انسان کی گردن میں اس کا پرندہ باندھ چھوڑا ہے۔ لیکن چونکہ لغت میں لکھا ہے کہ پرندہ کے معنے اس عمل کے بھی ہوتے ہیں جس کا انسان عادی ہو جائے (دیکھو اقرب) اس لئے ہم نے ترجمہ میں طَائِر کی جگہ عمل لکھا ہے۔ گردن میں عمل باندھنے کے یہ معنے ہیں کہ وہ اس کی جزا سے بچ نہیں سکتا۔
اس لفظ نے واضح کر دیا ہے کہ قرآن مجیدنے اس جگہ طَائِر کے معنے عمل ہی کے لئے تھے۔
45:29; 83:7-10.
The fastening of the works to the neck of a man denotes that his actions and their effects stick to him permanently as long as he lives, Ta’ir (bird) signifying an habitual act (Aqrab). He is reminded that a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, it remains attached to the doer’s neck, and it is impossible to obliterate it. The verse may also mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck.
45:29; 83:7-10.
Important Words:
طائرہ (his works). طائر is derived from طار which means, it (a bird) moved in the air by means of its wings; it flew. طار فؤادہmeans, his courage fled away. The Arabs used to say to a man from whom they augured evil, طائر اللّٰه لا طائرک i.e. what God doth and decreeth, not what thou dost and causest, is to be feared. Or they would say لا طیر الا طیر اللّٰه i.e. there is no evil fortune but that which is of God. طائر means, an omen, a bodement of good or evil; good or evil fortune, especially evil fortune; ill-luck; the means of subsistence; the actions or works of a man which are, as it were, attached as a necklace to his neck (Lane & Aqrab). See also 7:132.
Commentary:
The words, every man’s works have We fastened to his neck, mean that no work of man goes in vain; every action of his must bear some fruit, good or bad. The fastening of the work to the neck of a man denotes that his actions will stick to him permanently and their effects will cling to him as long as he lives.
The word طائر (lit. bird) has been very appropriately used here for the actions of man in order to denote that just as a bird flies away and becomes hidden from the eye, so does a man very often seem to forget his actions, but they remain fastened to his neck with a cord like a bird which is secured from flying away by a string tied round its neck; and therefore, even if they seem to fly away and become hidden from his view, man’s connection with them never ceases and one day he has to reap the fruits thereof.
The word طائر has also been used to draw attention to the fact that if a long string were tied to the leg of a bird and it were let off to fly away, it can fly to the extreme length of the string. The same is the case with the actions of man. Sometimes they appear to be of little significance, yet their effects are far-reaching and permanent.
The verse warns man to be very careful about his actions. He is reminded that since a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, still remains attached to the doer’s neck, it is clear that it is impossible to obliterate it. We should therefore be on our guard against hasty and careless actions, because sooner or later we are bound to reap their consequences. The Quran says, Whoso does good an atom’s weight will see it, and whoso does evil an atom’s weight will also see it (99:8, 9). These verses, however, should not be understood to mean that repentance is denied to man. The door of repentance is always open but man’s moral and spiritual lapses, even though they may be forgiven, leave a more or less lasting imprint on his spiritual progress. He lags behind those who are not guilty of such lapses unless he makes a special effort to make up the deficiency. The effects of sins must linger on. The discovery of ethereal waves has confirmed the great truth enunciated about 1,400 years ago by Islam that even the smallest motion causes a stir in the air which goes on enlarging and widening. So we should be very careful about our actions because every deed like a seed grows into a big tree without our knowing it.
The verse may also be taken to mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck. The words, fastened to his neck, have been used deliberately and with a purpose. When a man does a good deed, he raises his head with pride while with the commission of an evil one he hangs his head in shame. So the word 'neck' has been used here to bring home to him the fact that he himself is his own judge. If he feels that he can raise his head with pride before his associates and friends, he should conclude that he is on the right path but if his head hangs in shame, he must know that he is going to rack and ruin.
The words, which he will find wide open, mean that the effect of man’s deeds will begin to manifest itself. It will not remain only like a seed but will grow and develop into a big tree and later bear fruit.
a
45:29; 83:7-10.
704
把一个人的行为扎牢在他的颈上, 意指他的行为和这些行为的结果将永远地终生和他连系在一起, طَائِرْ (Ta’ir, 鸟) 意指一种习惯性动作 (اَقْرَبْ, Aqrab)。提醒人们, 凡是已经做了的一件事, 是无法取消的, 而且有深远影响, 即使人们眼睛看不见, 仍然紧系在行为者的颈上, 是不可能使它消失的。这节经文也可意味着, 人类可以从外在的事物来占卜祸福, 而他的吉凶的预兆却不可分离地扎牢在他自己的头颈上。
3
اس آیت میں یہ لفظ ہیں کہ ہر انسان کی گردن میں اس کا پرندہ باندھ چھوڑا ہے۔ لیکن چونکہ لغت میں لکھا ہے کہ پرندہ کے معنے اس عمل کے بھی ہوتے ہیں جس کا انسان عادی ہو جائے (دیکھو اقرب) اس لئے ہم نے ترجمہ میں طَائِر کی جگہ عمل لکھا ہے۔ گردن میں عمل باندھنے کے یہ معنے ہیں کہ وہ اس کی جزا سے بچ نہیں سکتا۔
4
اس لفظ نے واضح کر دیا ہے کہ قرآن مجیدنے اس جگہ طَائِر کے معنے عمل ہی کے لئے تھے۔
a
45:29; 83:7-10.
1943
Important Words:
طائرہ (his works). طائر is derived from طار which means, it (a bird) moved in the air by means of its wings; it flew. طار فؤادہmeans, his courage fled away. The Arabs used to say to a man from whom they augured evil, طائر اللّٰه لا طائرک i.e. what God doth and decreeth, not what thou dost and causest, is to be feared. Or they would say لا طیر الا طیر اللّٰه i.e. there is no evil fortune but that which is of God. طائر means, an omen, a bodement of good or evil; good or evil fortune, especially evil fortune; ill-luck; the means of subsistence; the actions or works of a man which are, as it were, attached as a necklace to his neck (Lane & Aqrab). See also 7:132.
Commentary:
The words, every man’s works have We fastened to his neck, mean that no work of man goes in vain; every action of his must bear some fruit, good or bad. The fastening of the work to the neck of a man denotes that his actions will stick to him permanently and their effects will cling to him as long as he lives.
The word طائر (lit. bird) has been very appropriately used here for the actions of man in order to denote that just as a bird flies away and becomes hidden from the eye, so does a man very often seem to forget his actions, but they remain fastened to his neck with a cord like a bird which is secured from flying away by a string tied round its neck; and therefore, even if they seem to fly away and become hidden from his view, man’s connection with them never ceases and one day he has to reap the fruits thereof.
The word طائر has also been used to draw attention to the fact that if a long string were tied to the leg of a bird and it were let off to fly away, it can fly to the extreme length of the string. The same is the case with the actions of man. Sometimes they appear to be of little significance, yet their effects are far-reaching and permanent.
The verse warns man to be very careful about his actions. He is reminded that since a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, still remains attached to the doer’s neck, it is clear that it is impossible to obliterate it. We should therefore be on our guard against hasty and careless actions, because sooner or later we are bound to reap their consequences. The Quran says, Whoso does good an atom’s weight will see it, and whoso does evil an atom’s weight will also see it (99:8, 9). These verses, however, should not be understood to mean that repentance is denied to man. The door of repentance is always open but man’s moral and spiritual lapses, even though they may be forgiven, leave a more or less lasting imprint on his spiritual progress. He lags behind those who are not guilty of such lapses unless he makes a special effort to make up the deficiency. The effects of sins must linger on. The discovery of ethereal waves has confirmed the great truth enunciated about 1,400 years ago by Islam that even the smallest motion causes a stir in the air which goes on enlarging and widening. So we should be very careful about our actions because every deed like a seed grows into a big tree without our knowing it.
The verse may also be taken to mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck. The words, fastened to his neck, have been used deliberately and with a purpose. When a man does a good deed, he raises his head with pride while with the commission of an evil one he hangs his head in shame. So the word 'neck' has been used here to bring home to him the fact that he himself is his own judge. If he feels that he can raise his head with pride before his associates and friends, he should conclude that he is on the right path but if his head hangs in shame, he must know that he is going to rack and ruin.
The words, which he will find wide open, mean that the effect of man’s deeds will begin to manifest itself. It will not remain only like a seed but will grow and develop into a big tree and later bear fruit.
d
45:29; 83:7-10.
1599
The fastening of the works to the neck of a man denotes that his actions and their effects stick to him permanently as long as he lives, Ta’ir (bird) signifying an habitual act (Aqrab). He is reminded that a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, it remains attached to the doer’s neck, and it is impossible to obliterate it. The verse may also mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck.
وَإِذِ ٱعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا ٱللَّهَ فَأْوُۥٓا۟ إِلَى ٱلْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِۦ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا
这节经文解释了这样一个事实: 那些相信一神教的青年, 并非是分散成一个一个的人, 而是有组织、有纪律的宗教社团的一部份, 他们的成员经常私下会晤。这节经文表明, 这些青年谈到避难在那个山洞中时, 他们脑子里已有一个特定的山洞。这个山洞看来已经被罗马的奴隶在逃离凶恶的主人后做过避难的地方。“当你们离开了他们” 这句话, 意示他们已经成为一种严厉的社会联合抵制的受害者, 他们的生活已脱离了大部份人, 成为独自在一起的几个人。
The verse brings to light the fact that those monotheistic young men were no scattered individuals but formed part of an organized and disciplined religious community whose members met frequently in private. The verse shows that when these young men talked of taking shelter in the Cave they had some specific Cave in mind. This Cave seems to have already been used as a place of refuge by Roman slaves when they fled from their cruel masters. The words, And now when you have withdrawn from them, signify that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
Commentary:
The verse brings to light the fact that those monotheistic young men were no scattered individuals but they formed part of an organized and disciplined religious community whose members met frequently in private.
The word کھف (Cave) used here shows that when these young men talked of taking shelter in "the cave" they had some specific cave in mind. This cave seems to have already been used as a place of refuge by Roman slaves who had fled from their cruel masters.
It also appears from this verse that before they took refuge in "the cave" these young men had decided that they would repair to that particular cave for shelter when persecution exceeded all bearable bounds and it became impossible for them to live any longer among their people. The words, And now when you have withdrawn from them, show that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
742
这节经文解释了这样一个事实: 那些相信一神教的青年, 并非是分散成一个一个的人, 而是有组织、有纪律的宗教社团的一部份, 他们的成员经常私下会晤。这节经文表明, 这些青年谈到避难在那个山洞中时, 他们脑子里已有一个特定的山洞。这个山洞看来已经被罗马的奴隶在逃离凶恶的主人后做过避难的地方。“当你们离开了他们” 这句话, 意示他们已经成为一种严厉的社会联合抵制的受害者, 他们的生活已脱离了大部份人, 成为独自在一起的几个人。
2057
Commentary:
The verse brings to light the fact that those monotheistic young men were no scattered individuals but they formed part of an organized and disciplined religious community whose members met frequently in private.
The word کھف (Cave) used here shows that when these young men talked of taking shelter in "the cave" they had some specific cave in mind. This cave seems to have already been used as a place of refuge by Roman slaves who had fled from their cruel masters.
It also appears from this verse that before they took refuge in "the cave" these young men had decided that they would repair to that particular cave for shelter when persecution exceeded all bearable bounds and it became impossible for them to live any longer among their people. The words, And now when you have withdrawn from them, show that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
1673
The verse brings to light the fact that those monotheistic young men were no scattered individuals but formed part of an organized and disciplined religious community whose members met frequently in private. The verse shows that when these young men talked of taking shelter in the Cave they had some specific Cave in mind. This Cave seems to have already been used as a place of refuge by Roman slaves when they fled from their cruel masters. The words, And now when you have withdrawn from them, signify that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
أَمِ ٱتَّخَذُوٓا۟ ءَالِهَةً مِّنَ ٱلْأَرْضِ هُمْ يُنشِرُونَ
创造或使死者复生, 是安拉独具的常德和能力。伊撒和其他任何人都不能与安拉分享这一常德。提及这一常德的目的是要粉碎伊撒的神性。这是这几节经文专门要谈及的主题。
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share this attribute with Him. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject-matter of these verses.
Commentary:
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share in this Divine attribute. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject matter of these verses.
829
创造或使死者复生, 是安拉独具的常德和能力。伊撒和其他任何人都不能与安拉分享这一常德。提及这一常德的目的是要粉碎伊撒的神性。这是这几节经文专门要谈及的主题。
2362
Commentary:
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share in this Divine attribute. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject matter of these verses.
1878
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share this attribute with Him. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject-matter of these verses.
وَٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً لَّا يَخْلُقُونَ شَيْـًٔا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَوٰةً وَلَا نُشُورًا
17:57; 18:16; 21:25.
7:192; 16:21.
Everything has to pass through three stages of development: (a) The stage of lifelessness; (b) of potential life, when a thing is endowed with the attributes and powers of growth; and (c) of actual life. God, the Creator of all life, possesses complete and undisputed control over all these stages.
17:57; 18:16; 21:25.
7:192; 16:21.
Commentary:
Everything has to pass through three stages of development. The verse under comment mentions all these stages. The first stage is characterized by the absence of life. It is described as موت or the stage of lifelessness. The second stage is described as حیاة or حیاة بالقوة i.e. potential life, when a thing is endowed with the attribute and power of growth; and the third stage is reached when its powers come into actual play. This stage is known as حیاة بالفعل or نشور i.e. actual life. God, the Creator of all life possesses complete and undisputed control over all these stages.
c
17:57; 18:16; 21:25.
d
7:192; 16:21.
a
17:57; 18:16; 21:25.
b
7:192; 16:21.
2643
Commentary:
Everything has to pass through three stages of development. The verse under comment mentions all these stages. The first stage is characterized by the absence of life. It is described as موت or the stage of lifelessness. The second stage is described as حیاة or حیاة بالقوة i.e. potential life, when a thing is endowed with the attribute and power of growth; and the third stage is reached when its powers come into actual play. This stage is known as حیاة بالفعل or نشور i.e. actual life. God, the Creator of all life possesses complete and undisputed control over all these stages.
a
17:57; 18:16; 21:25.
b
7:192; 16:21.
2065
Everything has to pass through three stages of development: (a) The stage of lifelessness; (b) of potential life, when a thing is endowed with the attributes and powers of growth; and (c) of actual life. God, the Creator of all life, possesses complete and undisputed control over all these stages.
وَلَقَدْ أَتَوْا۟ عَلَى ٱلْقَرْيَةِ ٱلَّتِىٓ أُمْطِرَتْ مَطَرَ ٱلسَّوْءِ ۚ أَفَلَمْ يَكُونُوا۟ يَرَوْنَهَا ۚ بَلْ كَانُوا۟ لَا يَرْجُونَ نُشُورًا
7:85; 27:59.
یعنی لوط علیہ السلام کی قوم۔
قرآن کریم میں اس جگہ بَلْ کا لفظ ہے۔ جس کے معنے ’’بلکہ‘‘ کے بھی ہیں۔ اور ’’اظہار حقیقت‘‘ کے بھی۔ اس لئے ہم نے اس جگہ ’’بلکہ‘‘ ترجمہ نہیں کیا صرف ’’حقیقت یہ ہے‘‘ کے الفاظ لکھے ہیں۔
7:85; 27:59.
Commentary:
The reference in the word "the town" may be to Sodom, the town of Lot, which was situated on the way from Arabia to Syria.
نشور (to be raised) may also signify the hour of the triumph of Islam. The Quraish did not have the remotest idea that the cause of the Holy Prophet would or could ever triumph.
c
7:85; 27:59.
1
یعنی لوط علیہ السلام کی قوم۔
2
قرآن کریم میں اس جگہ بَلْ کا لفظ ہے۔ جس کے معنے ’’بلکہ‘‘ کے بھی ہیں۔ اور ’’اظہار حقیقت‘‘ کے بھی۔ اس لئے ہم نے اس جگہ ’’بلکہ‘‘ ترجمہ نہیں کیا صرف ’’حقیقت یہ ہے‘‘ کے الفاظ لکھے ہیں۔
a
7:85; 27:59.
2674
Commentary:
The reference in the word "the town" may be to Sodom, the town of Lot, which was situated on the way from Arabia to Syria.
نشور (to be raised) may also signify the hour of the triumph of Islam. The Quraish did not have the remotest idea that the cause of the Holy Prophet would or could ever triumph.
b
7:85; 27:59.
2079
Sodom, the town of Lot, which was situated on the way from Arabia to Syria.
وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِبَاسًا وَٱلنَّوْمَ سُبَاتًا وَجَعَلَ ٱلنَّهَارَ نُشُورًا
6:97; 78:11.
نَشَرَ الشَّجَرُ کے معنے ہوتے ہیں درخت نے پتے دئے۔ یعنی پھر سے زندہ ہو گیا۔ اور نَشَرَ الثَّـوْبَ کے معنے ہوتے ہیں کپڑے کو پھیلا دیا اور نَشَرَ الْمَوْتٰی کے معنے ہوتے ہیں مردے کو زندہ کر دیا۔ پس نُشُوْر کے معنے ہوئے قوم کو اس کی موت کے بعد زندہ کرکے پھر پھیلانا شروع کر دیا۔
6:97; 78:11.
'Night' in the verse represents the period of spiritual darkness before the advent of a Divine Reformer; and 'day' symbolises spiritual dawn when a Divine Reformer has already made his appearance.
6:97; 78:11.
Important Words:
سباتاً (rest) is derived from سبت which means, he rested; and was or became quiet, still or motionless. سبت (sabata) means, he was or became affected with the kind of sleep termed سبات, or he swooned. سبات primarily signifies rest and hence sleep or heavy sleep or sleep that is hardly perceptible, like a swoon; or the commencement of sleep in the head until it reaches the heart or the sleep of one who is sick, i.e. light sleep (Lane & Aqrab).
Commentary:
'Night' in the verse represents the night of spiritual darkness, i.e. the period of spiritual darkness before the advent of a Prophet or a Divine Reformer; and 'day' symbolizes spiritual dawn when a Divine Reformer has already made his appearance. The verse purports to say that the night of spiritual darkness that had enveloped the world, particularly Arabia, before the advent of the Holy Prophet is about to end and the sun of spiritual light has already arisen to illumine the whole world.
Commentary:
The words, "has made the day a means of rise and progress," may refer to the advent of a Divine Reformer when through him his followers rise from the sleep of spiritual sluggishness and make great progress.
c
6:97; 78:11.
2
نَشَرَ الشَّجَرُ کے معنے ہوتے ہیں درخت نے پتے دئے۔ یعنی پھر سے زندہ ہو گیا۔ اور نَشَرَ الثَّـوْبَ کے معنے ہوتے ہیں کپڑے کو پھیلا دیا اور نَشَرَ الْمَوْتٰی کے معنے ہوتے ہیں مردے کو زندہ کر دیا۔ پس نُشُوْر کے معنے ہوئے قوم کو اس کی موت کے بعد زندہ کرکے پھر پھیلانا شروع کر دیا۔
b
6:97; 78:11.
2680
Important Words:
سباتاً (rest) is derived from سبت which means, he rested; and was or became quiet, still or motionless. سبت (sabata) means, he was or became affected with the kind of sleep termed سبات, or he swooned. سبات primarily signifies rest and hence sleep or heavy sleep or sleep that is hardly perceptible, like a swoon; or the commencement of sleep in the head until it reaches the heart or the sleep of one who is sick, i.e. light sleep (Lane & Aqrab).
Commentary:
'Night' in the verse represents the night of spiritual darkness, i.e. the period of spiritual darkness before the advent of a Prophet or a Divine Reformer; and 'day' symbolizes spiritual dawn when a Divine Reformer has already made his appearance. The verse purports to say that the night of spiritual darkness that had enveloped the world, particularly Arabia, before the advent of the Holy Prophet is about to end and the sun of spiritual light has already arisen to illumine the whole world.
2680A
Commentary:
The words, "has made the day a means of rise and progress," may refer to the advent of a Divine Reformer when through him his followers rise from the sleep of spiritual sluggishness and make great progress.
a
6:97; 78:11.
2083
'Night' in the verse represents the period of spiritual darkness before the advent of a Divine Reformer; and 'day' symbolises spiritual dawn when a Divine Reformer has already made his appearance.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُم بَشَرٌ تَنتَشِرُونَ
Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). Man’s creation from dust or dry earth refers to that stage of his creation which preceded his formation from clay—to man’s food which is derived from earth and from which human body derives its sustenance. The verse gives three arguments to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it. (b) He has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to make progress and has bestowed upon him aptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers for the achievement of this great object.
Important Words:
بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).
Commentary:
The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.
In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.
3002
Important Words:
بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).
Commentary:
The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.
In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.
2277
Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). Man’s creation from dust or dry earth refers to that stage of his creation which preceded his formation from clay—to man’s food which is derived from earth and from which human body derives its sustenance. The verse gives three arguments to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it. (b) He has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to make progress and has bestowed upon him aptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers for the achievement of this great object.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتَ ٱلنَّبِىِّ إِلَّآ أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَٰظِرِينَ إِنَىٰهُ وَلَٰكِنْ إِذَا دُعِيتُمْ فَٱدْخُلُوا۟ فَإِذَا طَعِمْتُمْ فَٱنتَشِرُوا۟ وَلَا مُسْتَـْٔنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِى ٱلنَّبِىَّ فَيَسْتَحْىِۦ مِنكُمْ ۖ وَٱللَّهُ لَا يَسْتَحْىِۦ مِنَ ٱلْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَٰعًا فَسْـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا۟ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓا۟ أَزْوَٰجَهُۥ مِنۢ بَعْدِهِۦٓ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِندَ ٱللَّهِ عَظِيمًا
婚娶穆圣的遗孀在本节经文中已被宣告是一种极大的罪恶。作为 “信者之母”, 她们的 “精神儿子” 中的不论哪一个竟然娶她们中的任何一个为妻, 这是与她们的神圣尊严不相称的。
یعنی عین وقت پر داخل ہوا کرو۔ بے وقت داخل ہو کر نبیؐ کا وقت ضائع نہ کیا کرو۔
اس آیت کا یہ مطلب نہیں ہے کہ صرف نبی کے گھر میں اجازت کے بغیر کھانے کے لئے نہ جایا کرو۔ کیونکہ دوسری آیات سے ثابت ہے کہ ہر مومن کے گھر میں بغیر اجازت جانا ناجائز ہے۔ پس اس آیت سے ایک نئے مضمون کی طرف اشارہ کیا گیا ہے اور وہ یہ کہ چونکہ پہلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کو مومنوں کا باپ اور آپ کی بیویوں کو ان کی مائیں قرار دیا گیا ہے اس لئے اس سے یہ نتیجہ نکلتا ہے کہ نبی کے گھر میں بغیر اجازت داخل ہونا جائز ہے پس اس آیت میں اس کا رستہ روک دیا۔ دوسرے یہ کہ بچے اپنے ماں باپ کے گھر میں دیر تک بیٹھے رہتے ہیں لیکن نبی چونکہ روحانی باپ ہوتا ہے اس کے بچے تو کئی ہزار ہوتے
For the food to get ready.
One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual postprandial idle talk.
The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.
Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.
Commentary:
The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.
The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.
The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.
Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.
1037
婚娶穆圣的遗孀在本节经文中已被宣告是一种极大的罪恶。作为 “信者之母”, 她们的 “精神儿子” 中的不论哪一个竟然娶她们中的任何一个为妻, 这是与她们的神圣尊严不相称的。
2
یعنی عین وقت پر داخل ہوا کرو۔ بے وقت داخل ہو کر نبیؐ کا وقت ضائع نہ کیا کرو۔
3
اس آیت کا یہ مطلب نہیں ہے کہ صرف نبی کے گھر میں اجازت کے بغیر کھانے کے لئے نہ جایا کرو۔ کیونکہ دوسری آیات سے ثابت ہے کہ ہر مومن کے گھر میں بغیر اجازت جانا ناجائز ہے۔ پس اس آیت سے ایک نئے مضمون کی طرف اشارہ کیا گیا ہے اور وہ یہ کہ چونکہ پہلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کو مومنوں کا باپ اور آپ کی بیویوں کو ان کی مائیں قرار دیا گیا ہے اس لئے اس سے یہ نتیجہ نکلتا ہے کہ نبی کے گھر میں بغیر اجازت داخل ہونا جائز ہے پس اس آیت میں اس کا رستہ روک دیا۔ دوسرے یہ کہ بچے اپنے ماں باپ کے گھر میں دیر تک بیٹھے رہتے ہیں لیکن نبی چونکہ روحانی باپ ہوتا ہے اس کے بچے تو کئی ہزار ہوتے
3114
Commentary:
The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.
The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.
The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.
Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.
2364A
For the food to get ready.
2365
One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual postprandial idle talk.
2366
The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.
2367
Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.
وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَسُقْنَٰهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ ٱلنُّشُورُ
22:7; 57:18.
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.
22:7; 57:18.
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
c
22:7; 57:18.
1053
这里, 复生的意思是一个民族从精神衰落的状态中复生过来。这节经文的意思是, 当雨水降落在干枯已死的大地上时, 使它生出花朵而获得新生; 同样地, 一个民族在道德和精神上已经死亡, 而且沉浸在罪恶之中, 但经过安拉启示的天上之水的灌溉, 也会获得新生。
b
22:7; 57:18.
3183
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
b
22:7; 57:18.
2410
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.
إِنْ هِىَ إِلَّا مَوْتَتُنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُنشَرِينَ
6:30; 23:38; 37:60; 45:25.
6:30; 23:38; 37:60; 45:25.
6:30; 23:38; 37:60; 45:25.
Commentary:
The verse means to say that knowing that the Israelites were raised from the bondage of sin and servitude to moral and political eminence, the disbelievers have the hardihood to deny the great life-giving power of God, and to maintain that once they are dead, they are dead forever, and will never be raised again.
c
6:30; 23:38; 37:60; 45:25.
a
6:30; 23:38; 37:60; 45:25.
3716
Commentary:
The verse means to say that knowing that the Israelites were raised from the bondage of sin and servitude to moral and political eminence, the disbelievers have the hardihood to deny the great life-giving power of God, and to maintain that once they are dead, they are dead forever, and will never be raised again.
b
6:30; 23:38; 37:60; 45:25.