ROOT س و ق
11 verses • 10 derived words
📖 Lane's Lexicon
Classical definitions for root سوق
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 11 verses containing words derived from "s w q".
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
يُجَٰدِلُونَكَ فِى ٱلْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلْمَوْتِ وَهُمْ يَنظُرُونَ
یعنی کفار۔ کیونکہ مومن تو لڑائی کو ناپسند کرنے کے باوجود خدا کے حکم کو ماننے کے لئے تیار تھے جیسا کہ اوپر کی آیت سے اور دوسری آیتوں سے ثابت ہے۔ مفسرین نے اس کے یہ معنے کیے ہیں کہ صحابہؓ جہاد کے حکم پر رسول اللہ صلی اللہ علیہ وسلم سے شدید بحث کرتے تھے کہ یہ حکم کیوں ملا۔ مگر یہ قرآن کریم اور تاریخ سے غلط معلوم ہوتا ہے۔
The verse does not refer to Muslims as wrongly understood by some Commentators, but to disbelievers. There is absolutely no evidence in history to show that the Holy Prophet’s Companions ever disputed with him with regard to fighting the enemy. On the contrary, it is related that when before the Battle of Badr he consulted them, they all expressed their complete readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). The verse only signifies that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death.
Commentary:
This verse refers not to the Companions of the Holy Prophet, as wrongly understood by some commentators, but to his enemies. There is absolutely no evidence in history to show that the Holy Prophet’s Companions disputed with him with regard to fighting the enemy. On the contrary, it is expressly related that when before the Battle of Badr he consulted them, they all expressed their readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham, ii. 13). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). What the verse, therefore, means is simply this that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death itself.
2
یعنی کفار۔ کیونکہ مومن تو لڑائی کو ناپسند کرنے کے باوجود خدا کے حکم کو ماننے کے لئے تیار تھے جیسا کہ اوپر کی آیت سے اور دوسری آیتوں سے ثابت ہے۔ مفسرین نے اس کے یہ معنے کیے ہیں کہ صحابہؓ جہاد کے حکم پر رسول اللہ صلی اللہ علیہ وسلم سے شدید بحث کرتے تھے کہ یہ حکم کیوں ملا۔ مگر یہ قرآن کریم اور تاریخ سے غلط معلوم ہوتا ہے۔
1097
Commentary:
This verse refers not to the Companions of the Holy Prophet, as wrongly understood by some commentators, but to his enemies. There is absolutely no evidence in history to show that the Holy Prophet’s Companions disputed with him with regard to fighting the enemy. On the contrary, it is expressly related that when before the Battle of Badr he consulted them, they all expressed their readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham, ii. 13). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). What the verse, therefore, means is simply this that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death itself.
1096
The verse does not refer to Muslims as wrongly understood by some Commentators, but to disbelievers. There is absolutely no evidence in history to show that the Holy Prophet’s Companions ever disputed with him with regard to fighting the enemy. On the contrary, it is related that when before the Battle of Badr he consulted them, they all expressed their complete readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). The verse only signifies that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death.
وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا
39:72.
39:72.
Important Words:
ورداً (a herd of thirsty camels) means, coming to or arriving at water; water to which one comes to drink; turn of coming to water; a number of camels or a herd of thirsty camels; birds arriving at water. See also 11:99.
نسوق (We shall drive) is derived from ساق. They say ساق الابل i.e. he drove the camels. ساق الحدیث means, he continued the talk endlessly; he went on relating the narrative. سائق means, a driver; or one who drives from behind while قائد is one who guides—a general or a leader. The expression نسوق المجرمین الی جھنم ورداً means, We will drive the sinners like beasts who come to water to slake their thirst (Lane & Aqrab).
Commentary:
Here the word نسوق (We shall drive) has been used about the sinners and means that they will be driven to Hell against their wish. But this word has also been used in the Quran about the righteous believers (39:74). But in that verse the word has been used in the sense of being conducted or carried. If, however, in 39:74 the word were taken to have been used in the sense of driving, then it would apply to the beasts which the righteous will be riding to go to Paradise and thus the meaning would be that the beasts which the righteous will be riding will be driven to Paradise.
d
39:72.
a
39:72.
2226
Important Words:
ورداً (a herd of thirsty camels) means, coming to or arriving at water; water to which one comes to drink; turn of coming to water; a number of camels or a herd of thirsty camels; birds arriving at water. See also 11:99.
نسوق (We shall drive) is derived from ساق. They say ساق الابل i.e. he drove the camels. ساق الحدیث means, he continued the talk endlessly; he went on relating the narrative. سائق means, a driver; or one who drives from behind while قائد is one who guides—a general or a leader. The expression نسوق المجرمین الی جھنم ورداً means, We will drive the sinners like beasts who come to water to slake their thirst (Lane & Aqrab).
Commentary:
Here the word نسوق (We shall drive) has been used about the sinners and means that they will be driven to Hell against their wish. But this word has also been used in the Quran about the righteous believers (39:74). But in that verse the word has been used in the sense of being conducted or carried. If, however, in 39:74 the word were taken to have been used in the sense of driving, then it would apply to the beasts which the righteous will be riding to go to Paradise and thus the meaning would be that the beasts which the righteous will be riding will be driven to Paradise.
e
39:72.
1801
Al-Wird means, (a) coming to or arriving at water; (b) water to which one comes to drink; (c) the turn of coming to water; (d) the number of camels or the herd of thirsty camels (Aqrab). See also 11:99.
وَقَالُوا۟ مَالِ هَٰذَا ٱلرَّسُولِ يَأْكُلُ ٱلطَّعَامَ وَيَمْشِى فِى ٱلْأَسْوَاقِ ۙ لَوْلَآ أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُۥ نَذِيرًا
11:13; 15:8; 17:93.
11:13; 15:8; 17:93.
Commentary:
This and the next verse contain another objection of disbelievers against the Holy Prophet, which the verses following them proceed to answer. The objection is: "The Holy Prophet is but an ordinary man. He eats and walks in the streets. If he was a Messenger of God, he should have been followed by an entourage of angels who would have borne testimony to his truth and should have warned his rejecters and deniers of the punishment that was in store for them."
d
11:13; 15:8; 17:93.
a
11:13; 15:8; 17:93.
2646
Commentary:
This and the next verse contain another objection of disbelievers against the Holy Prophet, which the verses following them proceed to answer. The objection is: "The Holy Prophet is but an ordinary man. He eats and walks in the streets. If he was a Messenger of God, he should have been followed by an entourage of angels who would have borne testimony to his truth and should have warned his rejecters and deniers of the punishment that was in store for them."
b
11:13; 15:8; 17:93.
2066A
What is the matter with this Messenger?
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ ۗ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا
21:9.
21:9.
21:9.
Commentary:
This verse again answers from another angle the commonplace objection of disbelievers that the Holy Prophet lived like an ordinary man (v. 8). It means to say that the Holy Prophet’s mission is not something novel. He is just like those Divine Messengers who have gone before him. He is an ordinary mortal like them and like them he eats and talks and moves about and, like the followers of those Prophets, his followers also will have to suffer for the cause they hold dear. If these things did not stand in the way of the earlier Prophets being accepted as Divine Messengers, why should they in his case, and why should new criteria be devised to test his truth?
a
21:9.
a
21:9.
2657
Commentary:
This verse again answers from another angle the commonplace objection of disbelievers that the Holy Prophet lived like an ordinary man (v. 8). It means to say that the Holy Prophet’s mission is not something novel. He is just like those Divine Messengers who have gone before him. He is an ordinary mortal like them and like them he eats and talks and moves about and, like the followers of those Prophets, his followers also will have to suffer for the cause they hold dear. If these things did not stand in the way of the earlier Prophets being accepted as Divine Messengers, why should they in his case, and why should new criteria be devised to test his truth?
a
21:9.
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.
رُدُّوهَا عَلَىَّ ۖ فَطَفِقَ مَسْحًۢا بِٱلسُّوقِ وَٱلْأَعْنَاقِ
قرآن کریم میں مَسَحَ کا لفظ ہے جس کے معنے تھپکنے اور کاٹ ڈالنے دونوں کے ہوتے ہیں۔ مفسرین چونکہ ایک غلطی کر چکے تھے انہوں نے کاٹ ڈالنے کے معنے کو تھپکنے کے معنے پر ترجیح دی اور آیت کے یہ معنے کر دئیے کہ گھوڑے واپس بلا کر اس غصہ میں کہ ان کے دیکھنے میں نماز جاتی رہی‘ ان کو کاٹ ڈالا۔ حالانکہ یہ فعل ایک مجنون کا تو ہو سکتا ہے خدا کے نبی کا نہیں ہو سکتا۔ حقیقتاً اس جگہ یہی ذکر ہے کہ حضرت سلیمانؑ نے گھوڑے واپس بلائے اور چونکہ ان کو جہاد کے لئے پالا تھا ان کے ُپٹھوں پر ہاتھ مار کر تھپکنے لگے اور پیار کرنے لگے کہ میں نے ایسے اعلیٰ درجہ کے گھوڑے جہاد کے لئے تیار کئے ہیں۔
It seems that Solomon was seeing a horse parade and in order to show his admiration for his horses he stroked their necks and legs.
Commentary:
The verse shows that Solomon was seeing a horse parade and in order to show his admiration for his horses he stroked their necks and legs.
2
قرآن کریم میں مَسَحَ کا لفظ ہے جس کے معنے تھپکنے اور کاٹ ڈالنے دونوں کے ہوتے ہیں۔ مفسرین چونکہ ایک غلطی کر چکے تھے انہوں نے کاٹ ڈالنے کے معنے کو تھپکنے کے معنے پر ترجیح دی اور آیت کے یہ معنے کر دئیے کہ گھوڑے واپس بلا کر اس غصہ میں کہ ان کے دیکھنے میں نماز جاتی رہی‘ ان کو کاٹ ڈالا۔ حالانکہ یہ فعل ایک مجنون کا تو ہو سکتا ہے خدا کے نبی کا نہیں ہو سکتا۔ حقیقتاً اس جگہ یہی ذکر ہے کہ حضرت سلیمانؑ نے گھوڑے واپس بلائے اور چونکہ ان کو جہاد کے لئے پالا تھا ان کے ُپٹھوں پر ہاتھ مار کر تھپکنے لگے اور پیار کرنے لگے کہ میں نے ایسے اعلیٰ درجہ کے گھوڑے جہاد کے لئے تیار کئے ہیں۔
3404
Commentary:
The verse shows that Solomon was seeing a horse parade and in order to show his admiration for his horses he stroked their necks and legs.
2531
It seems that Solomon was seeing a horse parade and in order to show his admiration for his horses he stroked their necks and legs.
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.
وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ
سَائِق (Sa’iq) 可以是坐在人左边的天使, 记录着人的恶行, 并将恶人驱入火狱作为惩罚, شَهِيْد (Shahid) 可以是坐在右边的天使, 记录着人的善举, 并将作出对善人有利的证明。这两个譬喻也可分别表示人滥用自己的肢体和才能以及恰当地善用自己的肢体和才能。
Sa’iq may be the angel that sits on man’s left and records his bad deeds and as a punishment for them will drive him to Hell, and Shahid may be the angel that sits on his right and records his good actions and will bear witness in his favour. Or, the two words metaphorically may stand respectively for man’s misused limbs and faculties and those well and properly used.
Commentary:
سائق (driver) may be the angel that sits on man’s left and records his bad deeds and as a punishment for them will drivehim to Hell, and شھید may be the angel that sits on his right and records his good actions and will bear witness in his favour. Or the two words metaphorically may stand for man’s misused limbs and faculties and those well and properly used. See also verse 18 above; 24:25 and 36:66.
1286
سَائِق (Sa’iq) 可以是坐在人左边的天使, 记录着人的恶行, 并将恶人驱入火狱作为惩罚, شَهِيْد (Shahid) 可以是坐在右边的天使, 记录着人的善举, 并将作出对善人有利的证明。这两个譬喻也可分别表示人滥用自己的肢体和才能以及恰当地善用自己的肢体和才能。
3873
Commentary:
سائق (driver) may be the angel that sits on man’s left and records his bad deeds and as a punishment for them will drivehim to Hell, and شھید may be the angel that sits on his right and records his good actions and will bear witness in his favour. Or the two words metaphorically may stand for man’s misused limbs and faculties and those well and properly used. See also verse 18 above; 24:25 and 36:66.
2807
Sa’iq may be the angel that sits on man’s left and records his bad deeds and as a punishment for them will drive him to Hell, and Shahid may be the angel that sits on his right and records his good actions and will bear witness in his favour. Or, the two words metaphorically may stand respectively for man’s misused limbs and faculties and those well and properly used.
وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ
实际上是胫骨 (سَاق, Saq) 这个字可比喻为灾难或痛苦。这节经文的意思是: 死去的灵魂的痛苦接踵而来--------将至亲好友撇在身后的痛苦、死亡的痛苦和后世等待着不信者的惩罚。
The word, Saq, literally meaning shank, metaphorically signifies a calamity or affliction. See {2177}. The verse signifies that one affliction will be joined to another for the departed soul—the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
Commentary:
The word الساق literally meaning shank, metaphorically signifies a calamity or affliction (27:45 & 68:43). The verse signifies that one affliction will be joined to another for the departed soul; the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
1541
实际上是胫骨 (سَاق, Saq) 这个字可比喻为灾难或痛苦。这节经文的意思是: 死去的灵魂的痛苦接踵而来--------将至亲好友撇在身后的痛苦、死亡的痛苦和后世等待着不信者的惩罚。
4474
Commentary:
The word الساق literally meaning shank, metaphorically signifies a calamity or affliction (27:45 & 68:43). The verse signifies that one affliction will be joined to another for the departed soul; the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
3185
The word, Saq, literally meaning shank, metaphorically signifies a calamity or affliction. See {2177}. The verse signifies that one affliction will be joined to another for the departed soul—the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.