Ruku 244 ع
Section 244 of 556 • 12 Verses
وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِيَذَّكَّرُوا۟ وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا
17:90; 18:55.
17:90; 18:55.
For a revealed Book which has to deal with all matters of importance it is but natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. When repetition is intended to throw light upon a matter from a new angle or to refute a new objection, no sane and intelligent person can take objection to it.
17:90; 18:55.
Important Words:
صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).
Commentary:
The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.
f
17:90; 18:55.
b
17:90; 18:55.
1971
Important Words:
صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).
Commentary:
The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.
c
17:90; 18:55.
1621
For a revealed Book which has to deal with all matters of importance it is but natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. When repetition is intended to throw light upon a matter from a new angle or to refute a new objection, no sane and intelligent person can take objection to it.
قُل لَّوْ كَانَ مَعَهُۥٓ ءَالِهَةٌ كَمَا يَقُولُونَ إِذًا لَّٱبْتَغَوْا۟ إِلَىٰ ذِى ٱلْعَرْشِ سَبِيلًا
یعنی وہ تو کہتے ہیں کہ ہم شرک اس لئے کرتے ہیں کہ خداتعالیٰ کا قرب حاصل ہو جائے (الزمر: ۴) اگر یہ بات درست ہے تو کیوں ان کو خداتعالیٰ کا قرب حاصل نہیں ہوتا؟
Commentary:
This verse furnishes an illustration of the fact that when the Quran reverts to a subject it does so to deal with it in a new light. The verse has reverted to the subject of setting up equals with God. But here it gives quite a new argument in its refutation. It demolishes the claim of idolaters that they worship their idols to seek nearness to God through their mediation (39:4) by saying that if by this worship they had really sought nearness to God, they should have achieved this object but there are no signs of any one of them ever having attained nearness to God.
Incidentally some light may be thrown on some of the signs and marks which a person who has established real connection with God must possess: (a) his prayers are accepted; (b) he becomes very much immune from sin or indulgence in vain discourse; (c) he enjoys a sort of Divine protection and (d) he treats God’s creatures with kindness and benevolence and lives peacefully and amicably with them, i.e. he is at peace with God and man. Idolaters are completely devoid of all these characteristics of God’s beloved and His Elect.
The expression, they (idolaters) would have surely sought out a way to the Owner of the Throne, may also be understood to mean that if the false gods of idolaters had possessed any truth or power, then with their help idolaters would have learnt from the Supreme Lord of the Throne some way or means to counteract and nullify the Holy Prophet’s efforts. The fact, therefore, that the Prophet marched from success to success and all their schemes and machinations failed to impede his progress furnishes proof positive of the fact that these so-called gods possess no truth or power.
1
یعنی وہ تو کہتے ہیں کہ ہم شرک اس لئے کرتے ہیں کہ خداتعالیٰ کا قرب حاصل ہو جائے (الزمر: ۴) اگر یہ بات درست ہے تو کیوں ان کو خداتعالیٰ کا قرب حاصل نہیں ہوتا؟
1972
Commentary:
This verse furnishes an illustration of the fact that when the Quran reverts to a subject it does so to deal with it in a new light. The verse has reverted to the subject of setting up equals with God. But here it gives quite a new argument in its refutation. It demolishes the claim of idolaters that they worship their idols to seek nearness to God through their mediation (39:4) by saying that if by this worship they had really sought nearness to God, they should have achieved this object but there are no signs of any one of them ever having attained nearness to God.
Incidentally some light may be thrown on some of the signs and marks which a person who has established real connection with God must possess: (a) his prayers are accepted; (b) he becomes very much immune from sin or indulgence in vain discourse; (c) he enjoys a sort of Divine protection and (d) he treats God’s creatures with kindness and benevolence and lives peacefully and amicably with them, i.e. he is at peace with God and man. Idolaters are completely devoid of all these characteristics of God’s beloved and His Elect.
The expression, they (idolaters) would have surely sought out a way to the Owner of the Throne, may also be understood to mean that if the false gods of idolaters had possessed any truth or power, then with their help idolaters would have learnt from the Supreme Lord of the Throne some way or means to counteract and nullify the Holy Prophet’s efforts. The fact, therefore, that the Prophet marched from success to success and all their schemes and machinations failed to impede his progress furnishes proof positive of the fact that these so-called gods possess no truth or power.
سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا
6:101; 39:68.
6:101; 39:68.
6:101; 39:68.
Commentary:
It is inconsistent with the dignity and greatness of God to grant nearness to His creatures through the medium of others and thus make difficult the path of those who seek His nearness. The Prophets of God come to make that path easy. They do not stand between God and His creatures.
a
6:101; 39:68.
a
6:101; 39:68.
1973
Commentary:
It is inconsistent with the dignity and greatness of God to grant nearness to His creatures through the medium of others and thus make difficult the path of those who seek His nearness. The Prophets of God come to make that path easy. They do not stand between God and His creatures.
d
6:101; 39:68.
تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا
24:42; 59:25; 61:2; 62:2; 64:2.
“七个天和地以及在其中的, 都褒扬 (他的) 圣洁,” 这句话指的是整个宇宙属于安拉的独一性这一总的明证, “没有一样东西不褒扬他的圣洁, 赞颂他的善美,” 这句话指的是所有事物是单独并分别地属于唯一的安拉的这一明证。前一总的明证意味着优美的安排和秩序正确地存在于宇宙之中表明创造者只是一个; 而后者意味着在宇宙中每一东西在其自己有限范围内以其自己的独有的方法显示安拉不同的常德。
24:42; 59:25; 61:2; 62:2; 64:2.
Whereas the words, The seven heavens and the earth and those that are therein extol His glory, refer to the collective evidence that the whole universe bears to the Unity of God, the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which all things bear to Oneness of the Divine Being individually and separately. The former means that the beautiful arrangement and order existing in the universe unmistakably show that its Creator is One, and the latter mean that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
24:42; 59:25; 61:2; 62:2; 64:2.
Commentary:
The expression, the seven heavens and the earth and those that are therein extol His glory, refers to the collective evidence that the whole universe bears to the Unity of God, while the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which everything bears to that Unity individually and separately. The former expression means that the beautiful arrangement and order existing in the universe shows unmistakably that its Creator is One and the latter means that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
b
24:42; 59:25; 61:2; 62:2; 64:2.
714
“七个天和地以及在其中的, 都褒扬 (他的) 圣洁,” 这句话指的是整个宇宙属于安拉的独一性这一总的明证, “没有一样东西不褒扬他的圣洁, 赞颂他的善美,” 这句话指的是所有事物是单独并分别地属于唯一的安拉的这一明证。前一总的明证意味着优美的安排和秩序正确地存在于宇宙之中表明创造者只是一个; 而后者意味着在宇宙中每一东西在其自己有限范围内以其自己的独有的方法显示安拉不同的常德。
a
24:42; 59:25; 61:2; 62:2; 64:2.
1974
Commentary:
The expression, the seven heavens and the earth and those that are therein extol His glory, refers to the collective evidence that the whole universe bears to the Unity of God, while the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which everything bears to that Unity individually and separately. The former expression means that the beautiful arrangement and order existing in the universe shows unmistakably that its Creator is One and the latter means that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
a
24:42; 59:25; 61:2; 62:2; 64:2.
1622
Whereas the words, The seven heavens and the earth and those that are therein extol His glory, refer to the collective evidence that the whole universe bears to the Unity of God, the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which all things bear to Oneness of the Divine Being individually and separately. The former means that the beautiful arrangement and order existing in the universe unmistakably show that its Creator is One, and the latter mean that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
وَإِذَا قَرَأْتَ ٱلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ حِجَابًا مَّسْتُورًا
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
1975
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَٰرِهِمْ نُفُورًا
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
6:26; 18:58; 41:6.
17:49.
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
6:26; 18:58; 41:6.
39:46.
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
c
6:26; 18:58; 41:6.
d
17:49.
1
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
b
6:26; 18:58; 41:6.
c
39:46.
1976
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
b
6:26; 18:58; 41:6.
c
17:49.
1623
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِۦٓ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰٓ إِذْ يَقُولُ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا
25:9.
25:9.
25:9.
Commentary:
The expression نحن اعلم بما یستمعون به means that God knows full well the object of disbelievers in listening to the Holy Prophet. They listen to him in order to reject him and find fault with him. The expression may also mean that God is fully aware of the mental attitude of disbelievers to the Holy Prophet. They listen to him in a spirit of mockery and hostility.
The verse refers to some of the 'coverings' over the hearts of disbelievers, e.g. (a) they hold idolatrous beliefs; (b) they listen to the Quran in order to mock at it; (c) they look upon the Prophet as too weak to lead a successful movement; (d) they regard him as a victim of deception and (e) they consider him mad. All these various causes of the rejection of the Prophet by disbelievers are implied in the word مسحور (a victim of deception), which possesses a variety of meanings.
a
25:9.
a
25:9.
1977
Commentary:
The expression نحن اعلم بما یستمعون به means that God knows full well the object of disbelievers in listening to the Holy Prophet. They listen to him in order to reject him and find fault with him. The expression may also mean that God is fully aware of the mental attitude of disbelievers to the Holy Prophet. They listen to him in a spirit of mockery and hostility.
The verse refers to some of the 'coverings' over the hearts of disbelievers, e.g. (a) they hold idolatrous beliefs; (b) they listen to the Quran in order to mock at it; (c) they look upon the Prophet as too weak to lead a successful movement; (d) they regard him as a victim of deception and (e) they consider him mad. All these various causes of the rejection of the Prophet by disbelievers are implied in the word مسحور (a victim of deception), which possesses a variety of meanings.
a
25:9.
ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَالَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًا
25:10.
25:10.
25:10.
Important Words:
ضربوا لک الامثال (coin similitudes for thee).
Among a multitude of its meanings the word ضرب means, he described or rehearsed; he declared, propounded or explained; he made, caused to be, or constituted; he coined, quoted or made use of. ضرب مثلا means, he rehearsed, propounded or declared a parable, a similitude, an example or a proverb; he mentioned or set forth a parable; or he framed a parable. The Quranic expression واضرب لھم مثلا اصحاب القریة means, And propound thou to them or make thou to them a parable or similitude or an example of the people of the town (Lane & Aqrab). See also 2:274 & 4:35.
امثال (similitudes) is the plural of مثل (mathal) or مثل (mithal). See also 13:7 & 14:46.
Commentary:
The plural noun امثال (similitudes) shows that the word, مسحور (a victim of deception) in the previous verse is to be taken in all its different senses. If the word had been used only in one sense, the singular form مثل (mathal) and not the plural form امثال (amthal) would have been used.
The passage provides an illustration of the fact that when the Quran uses a certain word denoting a number of different senses it means that the word should be understood in all such senses as may be relevant to the context.
b
25:10.
b
25:10.
1978
Important Words:
ضربوا لک الامثال (coin similitudes for thee).
Among a multitude of its meanings the word ضرب means, he described or rehearsed; he declared, propounded or explained; he made, caused to be, or constituted; he coined, quoted or made use of. ضرب مثلا means, he rehearsed, propounded or declared a parable, a similitude, an example or a proverb; he mentioned or set forth a parable; or he framed a parable. The Quranic expression واضرب لھم مثلا اصحاب القریة means, And propound thou to them or make thou to them a parable or similitude or an example of the people of the town (Lane & Aqrab). See also 2:274 & 4:35.
امثال (similitudes) is the plural of مثل (mathal) or مثل (mithal). See also 13:7 & 14:46.
Commentary:
The plural noun امثال (similitudes) shows that the word, مسحور (a victim of deception) in the previous verse is to be taken in all its different senses. If the word had been used only in one sense, the singular form مثل (mathal) and not the plural form امثال (amthal) would have been used.
The passage provides an illustration of the fact that when the Quran uses a certain word denoting a number of different senses it means that the word should be understood in all such senses as may be relevant to the context.
b
25:10.
وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَٰمًا وَرُفَٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
17:99; 23:83; 37:17; 46:48.
17:99; 23:83; 37:17; 46:48.
17:99; 23:83; 37:17; 56:48.
Important Words:
رفاتا (broken particles). They say رفته i.e. he broke it; or broke it in pieces; he crushed, bruised, brayed or pounded it; he crumbled it or broke it into small pieces with his hand.
رفت عنقه means, he broke or crushed his neck. They say رفت الماء العطش i.e. the water broke the vehemence of thirst. رفات means, an old and decayed bone; or anything broken in pieces, crushed or crumbled or broken into small pieces; or broken or crumbled particles. The words ءاذا کنا عظاما ورفاتا mean, when we shall have become bones and broken particles (Lane & Aqrab).
Commentary:
In the preceding verses it was mentioned how believers would attain prosperity both in this life and in the next and disbelievers would suffer punishment. This verse gives expression to the very natural wonder and amazement of disbelievers that they would ever be raised to a new life after they had been dead.
c
17:99; 23:83; 37:17; 46:48.
a
17:99; 23:83; 37:17; 56:48.
1979
Important Words:
رفاتا (broken particles). They say رفته i.e. he broke it; or broke it in pieces; he crushed, bruised, brayed or pounded it; he crumbled it or broke it into small pieces with his hand.
رفت عنقه means, he broke or crushed his neck. They say رفت الماء العطش i.e. the water broke the vehemence of thirst. رفات means, an old and decayed bone; or anything broken in pieces, crushed or crumbled or broken into small pieces; or broken or crumbled particles. The words ءاذا کنا عظاما ورفاتا mean, when we shall have become bones and broken particles (Lane & Aqrab).
Commentary:
In the preceding verses it was mentioned how believers would attain prosperity both in this life and in the next and disbelievers would suffer punishment. This verse gives expression to the very natural wonder and amazement of disbelievers that they would ever be raised to a new life after they had been dead.
c
17:99; 23:83; 37:17; 46:48.
۞ قُلْ كُونُوا۟ حِجَارَةً أَوْ حَدِيدًا
Commentary:
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He had decreed to bring about through the Holy Prophet. Or it may be taken as answering their doubts about resurrection mentioned in the previous verse and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
It may be inferred from this verse that after the lapse of a long time one substance may become transformed into quite a new one. Coal becomes transformed into diamond and forests of petrified trees have been discovered in some parts of the globe. Similarly, it is not impossible that the human body, after having remained buried in the earth for a long time, may possibly become transformed into stone or iron or some other substance, though geological research has so far made no such discovery.
1980
Commentary:
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He had decreed to bring about through the Holy Prophet. Or it may be taken as answering their doubts about resurrection mentioned in the previous verse and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
It may be inferred from this verse that after the lapse of a long time one substance may become transformed into quite a new one. Coal becomes transformed into diamond and forests of petrified trees have been discovered in some parts of the globe. Similarly, it is not impossible that the human body, after having remained buried in the earth for a long time, may possibly become transformed into stone or iron or some other substance, though geological research has so far made no such discovery.
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ ٱلَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰٓ أَن يَكُونَ قَرِيبًا
اس سے معلوم ہوتا ہے کہ یہ آیت دنیوی تباہی اور اس کے بعد کی زندگی کے متعلق ہے۔ کیونکہ اُخروی زندگی کے متعلق تو کفار سمجھ نہیں سکتے تھے کہ اس کا وقت قریب آگیا ہے۔ نہ ابھی ہڈیاں ہو کر چُورا ہونے کا وقت آیا تھا۔ پس اس جگہ مراد اسی دنیا کی سیاسی یا قومی موت اور پھر دوبارہ احیا ہے۔
36:79, 80.
34:30; 36:49; 67:26.
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He has decreed to bring about through the Holy Prophet. Or, it may be taken as answering their doubts about Resurrection mentioned in the previous verse, and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
36:79-80.
34:30; 36:49; 67:26.
Commentary:
The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.
The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.
d
36:79, 80.
e
34:30; 36:49; 67:26.
1
اس سے معلوم ہوتا ہے کہ یہ آیت دنیوی تباہی اور اس کے بعد کی زندگی کے متعلق ہے۔ کیونکہ اُخروی زندگی کے متعلق تو کفار سمجھ نہیں سکتے تھے کہ اس کا وقت قریب آگیا ہے۔ نہ ابھی ہڈیاں ہو کر چُورا ہونے کا وقت آیا تھا۔ پس اس جگہ مراد اسی دنیا کی سیاسی یا قومی موت اور پھر دوبارہ احیا ہے۔
a
36:79-80.
b
34:30; 36:49; 67:26.
1981
Commentary:
The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.
The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.
d
36:79, 80.
e
34:30; 36:49; 67:26.
1624
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He has decreed to bring about through the Holy Prophet. Or, it may be taken as answering their doubts about Resurrection mentioned in the previous verse, and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِۦ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا
20:105; 23:114, 115.
اس میں درحقیقت عرب کے اسلام لاکر زندہ ہونے اور ترقی پانے کا ذکر ہے۔
20:105; 23:114, 115.
20:105; 23:114-115.
Commentary:
This verse confirms the interpretation of the previous verse viz. that the resurrection referred to is the one which took place in Arabia after the Fall of Mecca when the whole country responded to the call of God and His Prophet with a feeling of thanksgiving and Divine glorification.
The words, and you will think that you have tarried but a little while, mean that disbelievers would realize that the victory of Islam was not a distant consummation, as wrongly imagined by them, but an event close at hand. Another sense implied in the words is that on that day they would feel that the period of their lives spent in ignorance and opposition to Islam was wasted and that their real lives had begun only with their acceptance of Islam. Similarly, the Faithful would also look back with satisfaction upon the days they had spent in adversity and privation and would regard their bitter experiences of the past as a dream. The words 'a little while' do not, in fact, refer to the length of any period of time, but to the nature of the emotion which the memory of those days will awaken in the minds of believers as well as disbelievers.
f
20:105; 23:114, 115.
2
اس میں درحقیقت عرب کے اسلام لاکر زندہ ہونے اور ترقی پانے کا ذکر ہے۔
c
20:105; 23:114-115.
1982
Commentary:
This verse confirms the interpretation of the previous verse viz. that the resurrection referred to is the one which took place in Arabia after the Fall of Mecca when the whole country responded to the call of God and His Prophet with a feeling of thanksgiving and Divine glorification.
The words, and you will think that you have tarried but a little while, mean that disbelievers would realize that the victory of Islam was not a distant consummation, as wrongly imagined by them, but an event close at hand. Another sense implied in the words is that on that day they would feel that the period of their lives spent in ignorance and opposition to Islam was wasted and that their real lives had begun only with their acceptance of Islam. Similarly, the Faithful would also look back with satisfaction upon the days they had spent in adversity and privation and would regard their bitter experiences of the past as a dream. The words 'a little while' do not, in fact, refer to the length of any period of time, but to the nature of the emotion which the memory of those days will awaken in the minds of believers as well as disbelievers.
a
20:105; 23:114, 115.