ROOT و ز ن
20 verses • 9 derived words
📖 Lane's Lexicon
Classical definitions for root وزن
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 20 verses containing words derived from "w z n".
وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ ۖ وَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟ وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ ٱللَّهِ أَوْفُوا۟ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَذَكَّرُونَ
4:11; 17:35.
17:36; 26:182, 183; 55:10.
2:287; 7:43.
5:2; 16:92; 17:35.
Next to the injunctions about the protection of life is mentioned the commandment to protect property.
After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
4:11; 17:35.
17:36; 26:182-183; 55:10.
2:287; 7:43.
5:2; 16:92; 17:35.
Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.
a
4:11; 17:35.
b
17:36; 26:182, 183; 55:10.
c
2:287; 7:43.
d
5:2; 16:92; 17:35.
a
4:11; 17:35.
b
17:36; 26:182-183; 55:10.
c
2:287; 7:43.
d
5:2; 16:92; 17:35.
892
Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.
b
4:11; 17:35.
c
17:36; 26:182, 183; 55:10.
d
2:287; 7:43.
e
5:2; 16:92; 17:35.
929
Next to the injunctions about the protection of life is mentioned the commandment to protect property.
930
After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
عربی میں فَاء ہے جس کے معنے پس کے ہیں لیکن اردو میں اس کی ضرورت نہیں۔ مضمون فقرہ کی بناوٹ سے معلوم ہوجاتا ہے کہ یہ بات پہلی بات کا نتیجہ ہے۔
21:48; 23:103; 101:9-10.
The language used here is figurative. Material things are weighed in scales made of metal or wood, but the weighing of things which are not material signifies determining their real value, worth or importance.
21:48; 23:103; 101:9-10.
Important Words:
موازینه (whose scales). موازین is the plural of میزان which is derived from وزن. They say وزن الشیء i.e. he weighed the thing, or he determined or estimated the weight of the thing. وزن الشعر means, he composed verses according to the fixed measure. وزن الشیء (with different vowel point at the central root letter) means, the thing became heavy and weighty. وزن which is noun-infinitive means, the act of weighing; or the weight of a thing; or weightiness. وزن الرجل means, he was a person of weighty opinion. میزان means, a weighing instrument; a balance; a pair of scales; the weight of a thing; the measure of a verse (Lane & Aqrab)
Commentary:
The verse does not mean that pairs of scale will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.
The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight. In the following verse, the Quran makes the point further clear by saying, those whose scales are light, (i.e. those who have no good works to their credit or who have only evil works which carry no weight), it is they who shall have ruined their souls.
c
21:48; 23:103; 101:9-10.
474
这里使用的语言是比喻性的。物质的东西可以在金属或木制的称秤上称重量, 可是不是物质的东西权衡的意思是, 决定它们的真正价值或重要性。
1
عربی میں فَاء ہے جس کے معنے پس کے ہیں لیکن اردو میں اس کی ضرورت نہیں۔ مضمون فقرہ کی بناوٹ سے معلوم ہوجاتا ہے کہ یہ بات پہلی بات کا نتیجہ ہے۔
a
21:48; 23:103; 101:9-10.
913
Important Words:
موازینه (whose scales). موازین is the plural of میزان which is derived from وزن. They say وزن الشیء i.e. he weighed the thing, or he determined or estimated the weight of the thing. وزن الشعر means, he composed verses according to the fixed measure. وزن الشیء (with different vowel point at the central root letter) means, the thing became heavy and weighty. وزن which is noun-infinitive means, the act of weighing; or the weight of a thing; or weightiness. وزن الرجل means, he was a person of weighty opinion. میزان means, a weighing instrument; a balance; a pair of scales; the weight of a thing; the measure of a verse (Lane & Aqrab)
Commentary:
The verse does not mean that pairs of scale will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.
The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight. In the following verse, the Quran makes the point further clear by saying, those whose scales are light, (i.e. those who have no good works to their credit or who have only evil works which carry no weight), it is they who shall have ruined their souls.
d
21:48; 23:103; 101:9-10.
947
The language used here is figurative. Material things are weighed in scales made of metal or wood, but the weighing of things which are not material signifies determining their real value, worth or importance.
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُم بِمَا كَانُوا۟ بِـَٔايَٰتِنَا يَظْلِمُونَ
23:104; 101:7-8.
The word Zulm, literally meaning 'to put a thing in the wrong place' (Lane), is here used to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. The Signs were meant to instil fear of God and humility into their minds, but instead they became all the more arrogant and insolent and rejected them with mockery and derision.
23:104; 101:9-10.
Commentary:
The words, whose scales are light, mean, those whose good deeds are few and evil deeds many. The word ظلم (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here used to signify that the disbelievers did not treat the signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people; but, on the contrary, disbelievers became all the more arrogant and insolent and received the signs of God with mockery and derision.
d
23:104; 101:7-8.
475
ظُلْم (Zulm) 这个单词的字义是 “把一件东西放错了位置” (Lane), 这里用以意指不信的人没有像他们应该那样去对待安拉的迹象。这些迹象原来是想逐渐灌输对安拉的敬畏以及谦恭到他们的心中去的, 可是相反地他们变得越发地傲慢并且以嘲笑的态度来拒绝这些迹象。
a
23:104; 101:9-10.
914
Commentary:
The words, whose scales are light, mean, those whose good deeds are few and evil deeds many. The word ظلم (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here used to signify that the disbelievers did not treat the signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people; but, on the contrary, disbelievers became all the more arrogant and insolent and received the signs of God with mockery and derision.
e
23:104; 101:7-8.
948
The word Zulm, literally meaning 'to put a thing in the wrong place' (Lane), is here used to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. The Signs were meant to instil fear of God and humility into their minds, but instead they became all the more arrogant and insolent and rejected them with mockery and derision.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۗ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ ۖ فَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
11:85; 29:37.
6:153; 11:86.
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
11:85; 29:37.
6:153; 11:86.
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
11:85; 29:37.
6:153; 11:86.
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
a
11:85; 29:37.
b
6:153; 11:86.
509
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
510
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
3
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
b
11:85; 29:37.
c
6:153; 11:86.
984
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
b
11:85; 29:37.
c
6:153; 11:86.
1010
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
1011
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
۞ وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ وَلَا تَنقُصُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ ۚ إِنِّىٓ أَرَىٰكُم بِخَيْرٍ وَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ
7:86; 29:37.
26:182, 183.
麦德彦是伊布拉欣的儿子, 是他第三个妻子克土拉 (Keturah) 所生 («创世纪»25:1, 2)。他的子孙都叫麦德彦。他们的城市也叫麦德彦。这个城市位於阿拉伯海岸的阿夸巴 (عَقَبَة, ‘Aqabah) 海湾, 离海约六七英里。麦德彦的后裔生活在希贾兹 (حِجَازْ, Hijaz) 的北部, 城市是他们建造的。穆撒从法老那里出走后避难在该处。他在渡过红海后就和以色列人一起呆在麦德彦的附近。见注释509。
7:86; 29:37.
26:182, 183.
Midian was a son of Abraham from his third wife, Keturah (Gen. 25: 1, 2). His descendants were all called Midian. Their metropolis was also called Midian. This town was situated on the Gulf of ‘Aqabah, on the Arabian coast, at a distance of some six or seven miles from the sea. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was there that Moses fled for refuge from Pharaoh and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. See also {1010}.
7:86; 29:37.
26:182, 183.
Important Words:
محیط (destructive) is derived from حاط. They say حاط به i.e. he guarded, kept, protected or took care of him or it; he defended him or he paid frequent attention to him or it. احاط به means, he or it surrounded, encompassed or enclosed it or him. They say احیط فلان i.e. such a one was destroyed, or his destruction drew near. The Quranic words ان ربك احاط بالناسmean, verily thy Lord hath men in His grasp or power, or He hath destroyed them or is about to destroy them. محیطmeans, surrounding, encompassing or enclosing. The words, عذاب یوم محیط mean, the punishment of a day which shall beset people on every side so that there will be no way of escape from it; or the punishment of a destructive day (Lane).
مدین (Midian) was a son of Abraham from his third wife, Keturah (Gen. 25:1, 2). His descendants were all called Midian, in accordance with ancient usage. Or it may be that originally they were called "Banu Midian" (children of Midian) but these words later became abbreviated into Midian. The metropolis of these people was also called Midian, which itself may be an abbreviation of some such name as Duri Midian (the houses of Midian). This town was situated on the Gulf of ‘Akabah, on the Arabian coast, at a distance of some six or seven miles from the sea. This is why in some ancient books of geography it is mentioned as a sea port, while in others it is shown as an inland town. The trade caravans going from Arabia to Egypt passed through it. There are still several small townships known as Midian, but the original town no longer exists. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was hither that Moses fled for refuge when Pharaoh and his nobles sought to kill him and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. The fact that the word مدین(Midian) possesses a close resemblance to مدینه (Medina), the town of the Holy Prophet, constitutes one of the many similarities Moses had with the Holy Prophet. See also 7:86.
شعیب (Shu‘aib). See 7:86.
Commentary:
Some commentators think that Shu‘aib was the father-in-law of Moses and that Moses had gone to live with him after he had killed an Israelite. The Bible, however, gives the name of the father-in-law of Moses as Jethro (Exod. 3:1). Now Jethro and Shu‘aib cannot be the same person, nor was Shu‘aib the father-in-law of Moses. The following facts support this view:
(1) Shu‘aib has been mentioned in the Quran at several places and so has the father-in-law of Moses, but nowhere in the Quran is there the slightest hint that Shu‘aib and the father-in-law of Moses were the same person nor has the father-in-law of Moses anywhere been referred to as a Prophet of God.
(2) The Quran clearly states that Moses was raised as a Prophet after the destruction of the people of Midian (7:104), which definitely shows that they were not contemporaries.
(3) The Quran also states that Shu‘aib appeared not long after Lot, so he could not be a contemporary of Moses (v. 90 below).
(4) If Shu‘aib had been the contemporary and father-in-law of Moses, he would not have failed to refer to the destruction of Pharaoh and his people, which had taken place only recently, when he had referred to the destruction of the peoples of Noah, Hud and Salih (v. 90), but he did not do so.
The following important facts about the people of Shu‘aib also emerge from this and other verses of the Quran: (a) that, like the Holy Prophet, it was chiefly at the hands of the people of his town that Shu‘aib met with opposition (7:89); (b) that his people not only practised idolatry, but were also fraudulent in their dealings with one another; (c) that they were a well-to-do and prosperous people; (d) that they had adopted the calling of the road and were given to plundering and dacoity (7:86 & 11:86 below). As these people lived on the trade route to Egypt, they used to plunder the caravans which passed by that way. This inference receives further support from the fact that near Midian there was a wood which was peopled by the descendants of Dedan, a nephew of Midian, being the child of another son of Abraham from Keturah (Gen. 25:3). These people are referred to in the Quran as اصحاب الایکة i.e. the People of the Wood (15:79 & 26:177) and Shu‘aib preached to them as he preached to the people of Midian (26:178-192). From 15:80 it appears that this wood or jungle lay on a trade route, so it served as a good hiding place for the people of Midian to plunder travellers.
The words, the punishment of a destructive day, signify that the punishment of that day will be thoroughly destructive. The words may also mean that the day will not end until the whole people are annihilated. See the meaning of the word محیط (destructive) above.
d
7:86; 29:37.
e
26:182, 183.
622
麦德彦是伊布拉欣的儿子, 是他第三个妻子克土拉 (Keturah) 所生 («创世纪»25:1, 2)。他的子孙都叫麦德彦。他们的城市也叫麦德彦。这个城市位於阿拉伯海岸的阿夸巴 (عَقَبَة, ‘Aqabah) 海湾, 离海约六七英里。麦德彦的后裔生活在希贾兹 (حِجَازْ, Hijaz) 的北部, 城市是他们建造的。穆撒从法老那里出走后避难在该处。他在渡过红海后就和以色列人一起呆在麦德彦的附近。见注释509。
b
7:86; 29:37.
c
26:182, 183.
1465
Important Words:
محیط (destructive) is derived from حاط. They say حاط به i.e. he guarded, kept, protected or took care of him or it; he defended him or he paid frequent attention to him or it. احاط به means, he or it surrounded, encompassed or enclosed it or him. They say احیط فلان i.e. such a one was destroyed, or his destruction drew near. The Quranic words ان ربك احاط بالناسmean, verily thy Lord hath men in His grasp or power, or He hath destroyed them or is about to destroy them. محیطmeans, surrounding, encompassing or enclosing. The words, عذاب یوم محیط mean, the punishment of a day which shall beset people on every side so that there will be no way of escape from it; or the punishment of a destructive day (Lane).
مدین (Midian) was a son of Abraham from his third wife, Keturah (Gen. 25:1, 2). His descendants were all called Midian, in accordance with ancient usage. Or it may be that originally they were called "Banu Midian" (children of Midian) but these words later became abbreviated into Midian. The metropolis of these people was also called Midian, which itself may be an abbreviation of some such name as Duri Midian (the houses of Midian). This town was situated on the Gulf of ‘Akabah, on the Arabian coast, at a distance of some six or seven miles from the sea. This is why in some ancient books of geography it is mentioned as a sea port, while in others it is shown as an inland town. The trade caravans going from Arabia to Egypt passed through it. There are still several small townships known as Midian, but the original town no longer exists. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was hither that Moses fled for refuge when Pharaoh and his nobles sought to kill him and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. The fact that the word مدین(Midian) possesses a close resemblance to مدینه (Medina), the town of the Holy Prophet, constitutes one of the many similarities Moses had with the Holy Prophet. See also 7:86.
شعیب (Shu‘aib). See 7:86.
Commentary:
Some commentators think that Shu‘aib was the father-in-law of Moses and that Moses had gone to live with him after he had killed an Israelite. The Bible, however, gives the name of the father-in-law of Moses as Jethro (Exod. 3:1). Now Jethro and Shu‘aib cannot be the same person, nor was Shu‘aib the father-in-law of Moses. The following facts support this view:
(1) Shu‘aib has been mentioned in the Quran at several places and so has the father-in-law of Moses, but nowhere in the Quran is there the slightest hint that Shu‘aib and the father-in-law of Moses were the same person nor has the father-in-law of Moses anywhere been referred to as a Prophet of God.
(2) The Quran clearly states that Moses was raised as a Prophet after the destruction of the people of Midian (7:104), which definitely shows that they were not contemporaries.
(3) The Quran also states that Shu‘aib appeared not long after Lot, so he could not be a contemporary of Moses (v. 90 below).
(4) If Shu‘aib had been the contemporary and father-in-law of Moses, he would not have failed to refer to the destruction of Pharaoh and his people, which had taken place only recently, when he had referred to the destruction of the peoples of Noah, Hud and Salih (v. 90), but he did not do so.
The following important facts about the people of Shu‘aib also emerge from this and other verses of the Quran: (a) that, like the Holy Prophet, it was chiefly at the hands of the people of his town that Shu‘aib met with opposition (7:89); (b) that his people not only practised idolatry, but were also fraudulent in their dealings with one another; (c) that they were a well-to-do and prosperous people; (d) that they had adopted the calling of the road and were given to plundering and dacoity (7:86 & 11:86 below). As these people lived on the trade route to Egypt, they used to plunder the caravans which passed by that way. This inference receives further support from the fact that near Midian there was a wood which was peopled by the descendants of Dedan, a nephew of Midian, being the child of another son of Abraham from Keturah (Gen. 25:3). These people are referred to in the Quran as اصحاب الایکة i.e. the People of the Wood (15:79 & 26:177) and Shu‘aib preached to them as he preached to the people of Midian (26:178-192). From 15:80 it appears that this wood or jungle lay on a trade route, so it served as a good hiding place for the people of Midian to plunder travellers.
The words, the punishment of a destructive day, signify that the punishment of that day will be thoroughly destructive. The words may also mean that the day will not end until the whole people are annihilated. See the meaning of the word محیط (destructive) above.
b
7:86; 29:37.
c
26:182, 183.
1340
Midian was a son of Abraham from his third wife, Keturah (Gen. 25: 1, 2). His descendants were all called Midian. Their metropolis was also called Midian. This town was situated on the Gulf of ‘Aqabah, on the Arabian coast, at a distance of some six or seven miles from the sea. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was there that Moses fled for refuge from Pharaoh and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. See also {1010}.
وَيَٰقَوْمِ أَوْفُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ
7:86; 26:184.
7:86; 26:184.
f
7:86; 26:184.
a
7:86; 26:184.
1466
Commentary:
The verse hints at the importance of fair and just dealings, especially in business matters.
d
7:86; 26:184.
وَٱلْأَرْضَ مَدَدْنَٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ شَىْءٍ مَّوْزُونٍ
13:4.
16:16; 21:32.
The words, Wal Arda Madadna-ha, mean, 'We have spread out the earth' or, 'We have enriched it.' Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. Astronomical researches have disclosed the fact that the earth continues to acquire new strength and fertility from the stars from which particles of matter fall on it in the form of meteors or meteoric dust, which serves to increase its fertility.
The earth needs a good supply of water to grow food. For this purpose God has created mountains which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.
13:4.
16:16; 21:32.
Important Words:
مددناھا (have We spread out) is derived from مد. They say مدالشیء i.e. he spread out the thing. مدالارض means, he added extraneous soil or fertilizer to the earth in order to enrich it. مدالرجل means, he helped the man (Aqrab).
Commentary:
The words, والارض مددناھا mean, "We have spread out the earth" or, "We have enriched it." Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. It is a well-known fact that the earth continues to acquire new strength and fertility from the stars. Astronomical researches have disclosed the important fact that particles of matter have ever continued to fall on the earth from the stars in the form of meteors or meteoric dust which serves to increase the fertility of the earth. Next to such food the earth needs a good supply of water. For this purpose God has created mountains, which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.
Similarly, both the meanings of the word انبت viz. "to grow" and "to increase" apply here. God has made all things required for the needs of man to grow in the earth and to increase. The verse means that all the requirements of man have been determined by God in a proper proportion and as the process of consumption is also going on, the things needed by man have been suitably made to grow and increase in the earth.
The relation of this verse to the preceding one is that in the latter mention was made of the revelation of the Quran and of the special provision made for its protection and this was illustrated by comparison with certain celestial phenomena. In the present verse, however, another illustration of such protection has been furnished by a terrestrial phenomenon. The verse states that God has made special arrangements for fertilizing the earth and for replenishing and making good its losses. Some of these arrangements are external and some internal e.g. (1) matter falling to the earth from the stellar spaces; (2) the mountains; (3) the inherent powers of the earth. The same is the case with Divine Scriptures. The external arrangement made for their protection is the help which they get from heaven in the form of divine teachers who appear in the fullness of time to safeguard the spirit of these Scriptures; and the internal arrangements are their intrinsic beauties and excellences which attract the hearts of all good men.
a
13:4.
b
16:16; 21:32.
a
13:4.
b
16:16; 21:32.
1726
Important Words:
مددناھا (have We spread out) is derived from مد. They say مدالشیء i.e. he spread out the thing. مدالارض means, he added extraneous soil or fertilizer to the earth in order to enrich it. مدالرجل means, he helped the man (Aqrab).
Commentary:
The words, والارض مددناھا mean, "We have spread out the earth" or, "We have enriched it." Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. It is a well-known fact that the earth continues to acquire new strength and fertility from the stars. Astronomical researches have disclosed the important fact that particles of matter have ever continued to fall on the earth from the stars in the form of meteors or meteoric dust which serves to increase the fertility of the earth. Next to such food the earth needs a good supply of water. For this purpose God has created mountains, which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.
Similarly, both the meanings of the word انبت viz. "to grow" and "to increase" apply here. God has made all things required for the needs of man to grow in the earth and to increase. The verse means that all the requirements of man have been determined by God in a proper proportion and as the process of consumption is also going on, the things needed by man have been suitably made to grow and increase in the earth.
The relation of this verse to the preceding one is that in the latter mention was made of the revelation of the Quran and of the special provision made for its protection and this was illustrated by comparison with certain celestial phenomena. In the present verse, however, another illustration of such protection has been furnished by a terrestrial phenomenon. The verse states that God has made special arrangements for fertilizing the earth and for replenishing and making good its losses. Some of these arrangements are external and some internal e.g. (1) matter falling to the earth from the stellar spaces; (2) the mountains; (3) the inherent powers of the earth. The same is the case with Divine Scriptures. The external arrangement made for their protection is the help which they get from heaven in the form of divine teachers who appear in the fullness of time to safeguard the spirit of these Scriptures; and the internal arrangements are their intrinsic beauties and excellences which attract the hearts of all good men.
a
13:4.
b
16:16; 21:32.
1489
The words, Wal Arda Madadna-ha, mean, 'We have spread out the earth' or, 'We have enriched it.' Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. Astronomical researches have disclosed the fact that the earth continues to acquire new strength and fertility from the stars from which particles of matter fall on it in the form of meteors or meteoric dust, which serves to increase its fertility.
1489A
The earth needs a good supply of water to grow food. For this purpose God has created mountains which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.
وَأَوْفُوا۟ ٱلْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
7:86; 11:85, 86; 26:182, 183; 55:10.
7:86; 11:85-86; 26:182,183; 55:10.
Commentary:
The verse points to the fact that the secret of the commercial progress and prosperity of a people lies in honest and fair dealing in commercial transactions.
g
7:86; 11:85, 86; 26:182, 183; 55:10.
a
7:86; 11:85-86; 26:182,183; 55:10.
1965
Commentary:
The verse points to the fact that the secret of the commercial progress and prosperity of a people lies in honest and fair dealing in commercial transactions.
a
7:86; 11:85, 86; 26:182, 183; 55:10.
1618
The secret of the commercial progress and prosperity of a people lies in honest and fair dealing in commercial transactions.
أُو۟لَٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَلِقَآئِهِۦ فَحَبِطَتْ أَعْمَٰلُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ ٱلْقِيَٰمَةِ وَزْنًا
2:218; 3: 23; 7:148; 9:69.
2:218; 3: 23; 7:148; 9:69.
2:218; 3:23; 7:148; 9:69.
Commentary:
As all their labour is for this life and they have completely disregarded the life to come, so no sign or trace of their works will be left in this world and on the Last Day also their deeds will prove quite futile.
c
2:218; 3: 23; 7:148; 9:69.
b
2:218; 3:23; 7:148; 9:69.
2141
Commentary:
As all their labour is for this life and they have completely disregarded the life to come, so no sign or trace of their works will be left in this world and on the Last Day also their deeds will prove quite futile.
b
2:218; 3: 23; 7:148; 9:69.
وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَٰسِبِينَ
قرآن مجید میں دو لفظ ہیں اَلْمَوَازِیْن اور اَلْقِسْط چونکہ قِسْط بھی اَلْمَوَازِیْن کا ہم معنی ہے اور ترکیب میں اس کا بدل ہے اس لئے ہم نے دونوں لفظوں کے ایک معنے کر دئے ہیں۔
4:41; 18:50.
The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also {1351}.
4:41; 18:50.
Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Commentary:
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109).
a
4:41; 18:50.
840
这节经文清楚地表明, 火狱不是永久的。即使人做了极细微的一点善行也必得到果报; 惩罚应予结束而对善行的报答应予开始的时刻, 必然到来。与其他各种宗教的教义相反, «古兰经»教导说, 永恒存在的是天园而不是火狱。
2
قرآن مجید میں دو لفظ ہیں اَلْمَوَازِیْن اور اَلْقِسْط چونکہ قِسْط بھی اَلْمَوَازِیْن کا ہم معنی ہے اور ترکیب میں اس کا بدل ہے اس لئے ہم نے دونوں لفظوں کے ایک معنے کر دئے ہیں۔
b
4:41; 18:50.
2388
Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Commentary:
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109).
a
4:41; 18:50.
1893
The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also {1351}.