Search Results for "قَدَمَ"
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وَلَن يَتَمَنَّوْهُ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
62:8.
62:8.
62:8.
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
e
62:8.
b
62:8.
102
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
a
62:8.
وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
See 2:4.
73:21.
Commentary:
When one is subjected to continued persecution, one is apt to lose patience. But Muslims were enjoined to meekly endure troubles and torments, and in order to be able to do so, they were ordered to resort to الصلوة (prayers to God) on the one hand, and to الزکوة (helping mankind) on the other. By so doing, they would acquire from God the power to endure.
The words, whatever good you send on before you for yourselves, you shall find it with Allah, contain a deep spiritual truth. Whatever good man does is kept in store for him by Allah and nothing is lost. Every good work is like a seed which may lie hidden from the public view but is all the time a large tree in the making. So the Muslims should not think that their Prayers and their Zakah will be lost. They are sure to bring forth good fruit sooner or later.
c
2:4.
d
73:21.
e
2:95; 62:7.
a
See 2:4.
b
73:21.
117
Commentary:
When one is subjected to continued persecution, one is apt to lose patience. But Muslims were enjoined to meekly endure troubles and torments, and in order to be able to do so, they were ordered to resort to الصلوة (prayers to God) on the one hand, and to الزکوة (helping mankind) on the other. By so doing, they would acquire from God the power to endure.
The words, whatever good you send on before you for yourselves, you shall find it with Allah, contain a deep spiritual truth. Whatever good man does is kept in store for him by Allah and nothing is lost. Every good work is like a seed which may lie hidden from the public view but is all the time a large tree in the making. So the Muslims should not think that their Prayers and their Zakah will be lost. They are sure to bring forth good fruit sooner or later.
d
See 2:4.
e
73:21.
نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا۟ حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا۟ لِأَنفُسِكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُم مُّلَٰقُوهُ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ
قرآن کریم میں دو لفظ ہیں لِاَ نْفُسِکُمْ یعنی اَنْفُس اور کُمْ مترجم بالعموم اَ نْفُس کا ترجمہ ’’جان‘‘ کر دیتے ہیں۔ لیکن اردو میں جان کا استعمال اس موقعہ پر نہیں کیا جاتا۔ یہ تو کہتے ہیں کہ اپنے جان پر ظلم نہ کرو‘ اپنی جان کو کچھ آرام دو۔ لیکن یہ نہیں کہتے کہ اپنی جان کو بھی کچھ دو۔ اسی طرح یہ بھی نہیں کہتے کہ اپنی جانوں کے لئے کچھ آگے بھیجو۔ ہاں یہ کہیں گے کہ اپنے مسقبل کا بھی کچھ فکر کرو۔ اپنی آئندہ زندگی کے لئے بھی کچھ انتظام کرو۔ لیکن یہ محاورہ چونکہ مفہوم کو تو ادا کرتا ہے مگر لفظوں سے دور چلا جاتا ہے۔ میں نے درمیانی راہ اختیار کرکے ’’اپنے لئ
See {244}.
Anna means, (1) how; (2) when; and (3) where. (Aqrab).
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Qur’an. An extremely delicate subject has been dealt with in a most decent and discreet manner and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a sort of tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should a believer do, for on the harvest which he is to reap in the form of children depends not only his own but also his community’s entire future. It is to this supreme fact that the words so pointedly refer. Thus the likening of woman to tilth throws a flood of light on the morality of eugenics and sex.
Important Words:
حرث (tilth). See 2: 206.
انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).
قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.
مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.
Commentary:
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).
On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.
A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.
4
قرآن کریم میں دو لفظ ہیں لِاَ نْفُسِکُمْ یعنی اَنْفُس اور کُمْ مترجم بالعموم اَ نْفُس کا ترجمہ ’’جان‘‘ کر دیتے ہیں۔ لیکن اردو میں جان کا استعمال اس موقعہ پر نہیں کیا جاتا۔ یہ تو کہتے ہیں کہ اپنے جان پر ظلم نہ کرو‘ اپنی جان کو کچھ آرام دو۔ لیکن یہ نہیں کہتے کہ اپنی جان کو بھی کچھ دو۔ اسی طرح یہ بھی نہیں کہتے کہ اپنی جانوں کے لئے کچھ آگے بھیجو۔ ہاں یہ کہیں گے کہ اپنے مسقبل کا بھی کچھ فکر کرو۔ اپنی آئندہ زندگی کے لئے بھی کچھ انتظام کرو۔ لیکن یہ محاورہ چونکہ مفہوم کو تو ادا کرتا ہے مگر لفظوں سے دور چلا جاتا ہے۔ میں نے درمیانی راہ اختیار کرکے ’’اپنے لئ
230
Important Words:
حرث (tilth). See 2: 206.
انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).
قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.
مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.
Commentary:
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).
On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.
A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.
270
See {244}.
271
Anna means, (1) how; (2) when; and (3) where. (Aqrab).
272
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Qur’an. An extremely delicate subject has been dealt with in a most decent and discreet manner and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a sort of tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should a believer do, for on the harvest which he is to reap in the form of children depends not only his own but also his community’s entire future. It is to this supreme fact that the words so pointedly refer. Thus the likening of woman to tilth throws a flood of light on the morality of eugenics and sex.
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ
8:52; 41:47; 50:30.
8:52; 41:47; 50:30.
8:52; 41:47; 50:30.
Commentary:
The expression, Allah is not at all unjust to His servants, falsifies the inference to which the statement of the disbelievers mentioned in the previous verse gives rise. They seem to say that if Islam had been true, God Himself would have helped it and would not have asked others to help it with their money. To this objection the answer is given that if the Prophet is an impostor and yet God is helping him to thrive and prosper, it means that God is doing a great wrong to the people by granting respite to an impostor and by allowing the people to be led astray by helping a wrong cause. But as God cannot be unjust, so the cause of Islam must be, and is, a right cause.
e
8:52; 41:47; 50:30.
a
8:52; 41:47; 50:30.
465
Commentary:
The expression, Allah is not at all unjust to His servants, falsifies the inference to which the statement of the disbelievers mentioned in the previous verse gives rise. They seem to say that if Islam had been true, God Himself would have helped it and would not have asked others to help it with their money. To this objection the answer is given that if the Prophet is an impostor and yet God is helping him to thrive and prosper, it means that God is doing a great wrong to the people by granting respite to an impostor and by allowing the people to be led astray by helping a wrong cause. But as God cannot be unjust, so the cause of Islam must be, and is, a right cause.
c
8:52; 41:47; 50:30.
فَكَيْفَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَٰنًا وَتَوْفِيقًا
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
1
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
535
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
تَرَىٰ كَثِيرًا مِّنْهُمْ يَتَوَلَّوْنَ ٱلَّذِينَ كَفَرُوا۟ ۚ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ أَن سَخِطَ ٱللَّهُ عَلَيْهِمْ وَفِى ٱلْعَذَابِ هُمْ خَٰلِدُونَ
3:163.
یعنی آگے بھیجی ہوئی خدا کی ناراضگی ہے جو ایسی چیز نہیں کہ انسان اس کو اپنی آخرت کے لئے جمع کرے۔
3:163.
3:163.
Important Words:
سخط (is displeased). The word سخط means, he was or became displeased or discontented; he was or became angry. They say سخط علیه i.e. he was or became displeased or discontented or angry with him. سخط الشیء means, he disliked or became discontented with the thing (Lane & Aqrab).
Commentary:
In this verse the word "disbelievers" stands for "idolaters". See note on 5:58. The clause بئس ماقدمت لھم انفسھم (evil is that which they themselves have sent on before for themselves) may also be rendered as "evil is that which their souls have brought forward, or brought to the forefront, for them", i.e. that which their souls have made to appear fair in their sight is really evil and foul.
e
3:163.
2
یعنی آگے بھیجی ہوئی خدا کی ناراضگی ہے جو ایسی چیز نہیں کہ انسان اس کو اپنی آخرت کے لئے جمع کرے۔
b
3:163.
711
Important Words:
سخط (is displeased). The word سخط means, he was or became displeased or discontented; he was or became angry. They say سخط علیه i.e. he was or became displeased or discontented or angry with him. سخط الشیء means, he disliked or became discontented with the thing (Lane & Aqrab).
Commentary:
In this verse the word "disbelievers" stands for "idolaters". See note on 5:58. The clause بئس ماقدمت لھم انفسھم (evil is that which they themselves have sent on before for themselves) may also be rendered as "evil is that which their souls have brought forward, or brought to the forefront, for them", i.e. that which their souls have made to appear fair in their sight is really evil and foul.
b
3:163.
وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
10:50; 15:6; 16:62; 35:46.
یہ مطلب نہیں کہ تقدیر سے مدّت مقرر کر دی ہے بلکہ تقدیر نے اعمال مقرر کر دئیے ہیں جن سے قوم کی عمر گھٹتی یا بڑھتی ہے۔ جب نیک اعمال سے قوم ہٹے گی تو وہ تباہ ہو جائے گی۔ پس مدّت سے مراد وہ قانون ہے جس کے ماتحت مدت لمبی یا چھوٹی ہوگی ہے۔
10:50; 15:6; 16:62; 35:46.
Important Words:
یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.
یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.
Commentary:
The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.
b
10:50; 15:6; 16:62; 35:46.
2
یہ مطلب نہیں کہ تقدیر سے مدّت مقرر کر دی ہے بلکہ تقدیر نے اعمال مقرر کر دئیے ہیں جن سے قوم کی عمر گھٹتی یا بڑھتی ہے۔ جب نیک اعمال سے قوم ہٹے گی تو وہ تباہ ہو جائے گی۔ پس مدّت سے مراد وہ قانون ہے جس کے ماتحت مدت لمبی یا چھوٹی ہوگی ہے۔
a
10:50; 15:6; 16:62; 35:46.
935
Important Words:
یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.
یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.
Commentary:
The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.
d
10:50; 15:6; 16:62; 35:46.
969
When the time fixed for the punishment of a people arrives, it cannot be averted, delayed or postponed.
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّٰمٍ لِّلْعَبِيدِ
3:183; 22:11; 41:47.
ظَلَّام سے جو مبالغہ کا صیغہ ہے یہ نتیجہ نکالا گیا ہے۔
e
3:183; 22:11; 41:47.
3
ظَلَّام سے جو مبالغہ کا صیغہ ہے یہ نتیجہ نکالا گیا ہے۔
a
3:183; 22:11; 41:47.
1140
Commentary:
This verse further explains and provides a reason for the idea expressed in the preceding verse.
e
3:183; 22:11; 41:47.
1131
Dhalika refers to the punishment spoken of in the preceding verse.
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓا۟ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ ۗ قَالَ ٱلْكَٰفِرُونَ إِنَّ هَٰذَا لَسَٰحِرٌ مُّبِينٌ
7:64, 70; 50:3.
7:64, 70; 50:3.
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
7:64, 70; 50:3
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
a
7:64, 70; 50:3
1278
Important Words:
قدم (rank) is the substantive noun from قدم. They say قدم القوم (qadama) i.e. he went before the people or he preceded them; or he took precedence of them; or he led them so as to set an example; قدم البلد (qadima) means, he came to or arrived at the town. قدمه علی غیرہ (qaddama-hu) means, he gave him precedence over another in time, place or rank; he preferred him to another or honoured or esteemed him above another. The expression لزید عند بکر قدم means, there is strength or rank or good footing for Zaid, with Bakr. They say فلان علی قدم عظیم i.e. such a one is on an excellent footing or foundation. فلان علی قدم فلان means, such a one is the successor of such a one (literally, such a one treads in the footsteps of such a one). قدم means, the human foot; precedence, or preference; rank, footing or foundation (Aqrab & Lane).
Commentary:
It is generally believed that the occasion for the revelation of this verse was when disbelievers taunted that God could find no one better to act as His Messenger than the orphan boy of Abu Talib. Though no great value can be attached to this or that incident as being the cause of the revelation of a particular verse, the incident referred to above at least throws some light on the treatment which the Meccans meted out to the Holy Prophet and the contempt in which he was held by them after he had laid claim to prophethood. To call the Holy Prophet the orphan boy of Abu Talib, who was his uncle and guardian, and not to call him after his own father, was intended to insinuate that a man who was the son of an unnamable person and who had been brought up by another could not be worthy of a Messenger of God.
The verse also brings to light the important fact that those who become morally depraved lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as looking upon themselves as being so degenerate that they could not think that anyone from among them could come and rescue them from the morass of degradation into which they had fallen and that only someone from outside could reform them. This tragic fact also holds good in the case of present-day Muslims. They, too, are anxiously waiting for Jesus to come down from the heaven to take them out of the slough of despair and degradation and are refusing to accept the heavenly Reformer whom God raised from among themselves to lead them to moral perfection and spiritual glory.
The words, give glad tidings to those who believe that they have a true rank of honour with their Lord, embody a promise that whoever acts upon the teachings of the Holy Prophet will achieve all kinds of prosperity and glory. This was another cause of surprise for disbelievers. According to them, the followers of the Holy Prophet lacked those qualities that go to make a people great and prosperous. They, therefore, wondered how Muslims dared hope to succeed in their great aim of destroying the old order of things and building on its ashes a new and better order. The words, with their Lord, signify that Muslims would make not only moral and spiritual but also material progress. By referring to their connection with a Being Who has the power to bestow all forms of advancement, the Quran alludes to the complete glory and many-sided success of Muslims.
The words, Surely, this is a manifest enchanter, signify that when disbelievers heard the above announcement, they said that Muhammad had succeeded in representing falsehood as truth, because he knew how to take advantage of the weakness of man. He had inspired the cowardly with fear and had held out false hopes to the greedy, and had thus managed to bring people over to his side. This is the very criticism which is levelled at the Holy Prophet by modern Christian writers. They also allege that Muhammad converted the ignorant Arabs to his faith by threatening with punishment those of them who disbelieved and tempting those who were credulous and greedy with promises of bliss and happiness. If that was indeed a stratagem, where is the religion which does not promise Heaven to its believers
and Hell to disbelievers? If speaking of blessings—which are the inevitable result of accepting truth—be called tempting a people with false promises, then no religion is safe from the charge of holding out such temptation. And what will Christian critics say of Jesus, who promised the keys of Paradise to Peter and to his other followers and threatened disbelievers with deprivation of the kingdom of God? (Matt. 16:15-19; 18:3 & 19:28, 29).
d
7:64, 70; 50:3.
1231
Qadam means, preference; rank; footing. They say la-hu ‘indi Qadamun, i.e. there is strength or rank for him with me (Lane).
1231A
The verse brings to light the important fact that those, who become morally depraved, lose all sense of self-respect as well as all confidence in themselves, for here the disbelievers are represented as so degenerate that they could not imagine that anyone from among themselves could come and rescue them from the morass of degradation into which they had fallen, and that only someone from outside could improve their condition.
قُل لَّآ أَمْلِكُ لِنَفْسِى ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَآءَ ٱللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَآءَ أَجَلُهُمْ فَلَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
اُمَّۃٌ کا لفظ چونکہ مجموعۂ افراد پر بولا جاتا ہے۔ اس لئے لفظ کے لحاظ سے اس کی طرف مفرد ضمیر بھی جا سکتی ہے اور معنوں کے لحاظ سے جمع بھی۔ ہم نے مفرد کی ضمیر ترجمہ میں پھیری ہے۔
7:189.
7:35; 16:62; 35:46.
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them, how he could fulfil their demand for punishment when he possessed no power either to do good to, or avert evil from, himself.
7:189.
7:35; 16:62; 35:46.
Commentary:
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them how he could fulfil their demand for punishment when personally he possessed no power either to do good to, or avert evil from, himself. How clearly this and similar other verses show that the real object of the Quran is to uphold the Unity of God! The Quran cannot bear any human being, even the greatest of all the Prophets, to be regarded as equal to God.
The word امة (people) in this verse means those who disbelieve and not people generally as referred to in v. 48. The verse means to say that there comes a time when disbelievers meet their inevitable end and their place is taken by another people who follow the Divine Messenger. In other words, the Holy Prophet is made to say to disbelievers that, though it is not in his power to bring punishment on them, yet, as it is the immutable law of God that when a people take to evil ways they decline and fall, they will not be allowed to go unpunished and on their ashes a new people shall arise and a new era of truth shall dawn.
c
7:189.
d
7:35; 16:62; 35:46.
1
اُمَّۃٌ کا لفظ چونکہ مجموعۂ افراد پر بولا جاتا ہے۔ اس لئے لفظ کے لحاظ سے اس کی طرف مفرد ضمیر بھی جا سکتی ہے اور معنوں کے لحاظ سے جمع بھی۔ ہم نے مفرد کی ضمیر ترجمہ میں پھیری ہے۔
a
7:189.
b
7:35; 16:62; 35:46.
1325
Commentary:
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them how he could fulfil their demand for punishment when personally he possessed no power either to do good to, or avert evil from, himself. How clearly this and similar other verses show that the real object of the Quran is to uphold the Unity of God! The Quran cannot bear any human being, even the greatest of all the Prophets, to be regarded as equal to God.
The word امة (people) in this verse means those who disbelieve and not people generally as referred to in v. 48. The verse means to say that there comes a time when disbelievers meet their inevitable end and their place is taken by another people who follow the Divine Messenger. In other words, the Holy Prophet is made to say to disbelievers that, though it is not in his power to bring punishment on them, yet, as it is the immutable law of God that when a people take to evil ways they decline and fall, they will not be allowed to go unpunished and on their ashes a new people shall arise and a new era of truth shall dawn.
c
7:189.
d
7:35; 16:62; 35:46.
1267
This verse embodies a reply to the disbelievers’ demand for punishment (mentioned in the preceding verse). The Holy Prophet is bidden to ask them, how he could fulfil their demand for punishment when he possessed no power either to do good to, or avert evil from, himself.
يَقْدُمُ قَوْمَهُۥ يَوْمَ ٱلْقِيَٰمَةِ فَأَوْرَدَهُمُ ٱلنَّارَ ۖ وَبِئْسَ ٱلْوِرْدُ ٱلْمَوْرُودُ
Wird is derived from Warada and means, time; place and turn of watering; people or cattle coming to a watering place (Aqrab).
Important Words:
اوردھم (bring them down). The word اورد as well as الورد (watering-place) and المورود (arrived at) are all derived from ورد. They say وردہ i.e. he (a man or a camel, etc.) came to it, or arrived at it, namely water, whether he entered it or not. ورد علیھا means, he came to or arrived at it (water, town, etc.). اوردہ means, he brought him to the watering-place or he simply brought him or made him come or be present at a certain place. اوردہ الماء means, he made him come or he brought him to the water. اوردہ واصدرہ means, he brought it and (then) took it away. ورد (wird) means, coming to or arriving at water, etc.; water to which one comes to drink; the time or turn of coming to water; a company of men or a number of camels or birds coming to or arriving at water; a portion or share of water; the day or turn of a fever when it attacks the patient intermittently or periodically; a portion of the night in which a man has to pray; a section or division of the Quran portioned out for recitation at a certain time. مورود is the passive participle from ورد (warada) and means a place or person arrived at or visited. وارد which is the active participle means, he who comes or arrives at a place (Lane & Aqrab).
Commentary:
The verse means to say that all that Pharaoh did for his people was to bring them to the verge of Hell and cause them to fall into it. As shown under Important Words, the word اورد (will bring down) is generally used with reference to water but here it has been used in connection with fire in order to point out that instead of obtaining water, which is the source of physical and spiritual life (21:31), these people will land in fire, which is the killer of life. Thus their own efforts which were employed to destroy rather than get spiritual life will appear to them in an embodied form.
The expression may also contain an allusion to the fact that the descent of the people of Pharaoh into Hell will be like the repairing of a thirsty man to a place of water, i.e. corrupt as they are, it will prove the means of satisfying their peculiar thirst. The fire will purify them of their sins and thus, through it, they will at last succeed in satisfying their spiritual thirst.
1479
Important Words:
اوردھم (bring them down). The word اورد as well as الورد (watering-place) and المورود (arrived at) are all derived from ورد. They say وردہ i.e. he (a man or a camel, etc.) came to it, or arrived at it, namely water, whether he entered it or not. ورد علیھا means, he came to or arrived at it (water, town, etc.). اوردہ means, he brought him to the watering-place or he simply brought him or made him come or be present at a certain place. اوردہ الماء means, he made him come or he brought him to the water. اوردہ واصدرہ means, he brought it and (then) took it away. ورد (wird) means, coming to or arriving at water, etc.; water to which one comes to drink; the time or turn of coming to water; a company of men or a number of camels or birds coming to or arriving at water; a portion or share of water; the day or turn of a fever when it attacks the patient intermittently or periodically; a portion of the night in which a man has to pray; a section or division of the Quran portioned out for recitation at a certain time. مورود is the passive participle from ورد (warada) and means a place or person arrived at or visited. وارد which is the active participle means, he who comes or arrives at a place (Lane & Aqrab).
Commentary:
The verse means to say that all that Pharaoh did for his people was to bring them to the verge of Hell and cause them to fall into it. As shown under Important Words, the word اورد (will bring down) is generally used with reference to water but here it has been used in connection with fire in order to point out that instead of obtaining water, which is the source of physical and spiritual life (21:31), these people will land in fire, which is the killer of life. Thus their own efforts which were employed to destroy rather than get spiritual life will appear to them in an embodied form.
The expression may also contain an allusion to the fact that the descent of the people of Pharaoh into Hell will be like the repairing of a thirsty man to a place of water, i.e. corrupt as they are, it will prove the means of satisfying their peculiar thirst. The fire will purify them of their sins and thus, through it, they will at last succeed in satisfying their spiritual thirst.
1343B
Wird is derived from Warada and means, time; place and turn of watering; people or cattle coming to a watering place (Aqrab).
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ
Arabia, in the Holy Prophet’s time, was visited with a terrible famine which lasted for seven long years. It was so severe that people were forced to eat carrion (Bukhari).
Commentary:
Joseph explains that the seven years of famine would be so severe that all that the people had stored up during the first seven years of plenty would be eaten up except very little which they might have saved, for fear lest the famine should become prolonged or for the purpose of seed.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as in the time of Joseph, Egypt was visited with a severe seven-year famine, so in the Holy Prophet’s time Arabia had a terrible famine which lasted for seven long years. It was so severe that some people were forced to eat carrion. At last, the Holy Prophet was requested to pray to God for the removal of the famine. He prayed to God and the famine left the land after the people had been reduced to a most pitiable plight (Bukhari and Muslim). This is the twelfth point of resemblance between these two noble Prophets.
1552
Commentary:
Joseph explains that the seven years of famine would be so severe that all that the people had stored up during the first seven years of plenty would be eaten up except very little which they might have saved, for fear lest the famine should become prolonged or for the purpose of seed.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as in the time of Joseph, Egypt was visited with a severe seven-year famine, so in the Holy Prophet’s time Arabia had a terrible famine which lasted for seven long years. It was so severe that some people were forced to eat carrion. At last, the Holy Prophet was requested to pray to God for the removal of the famine. He prayed to God and the famine left the land after the people had been reduced to a most pitiable plight (Bukhari and Muslim). This is the twelfth point of resemblance between these two noble Prophets.
1384
Arabia, in the Holy Prophet’s time, was visited with a terrible famine which lasted for seven long years. It was so severe that people were forced to eat carrion (Bukhari).
وَلَقَدْ عَلِمْنَا ٱلْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا ٱلْمُسْتَـْٔخِرِينَ
Commentary:
This verse answers the question why the preservation and protection of the Quran cannot be entrusted to believers. The answer is that faith is a matter which pertains to the heart, and the condition of the human heart is known to God alone. The preservation of the Quran does not depend only upon intellectual equipment but upon the purity of the heart also. But it is known to God alone which man is pure of heart, and which is not. God has, therefore, reserved the work of preservation of the Quran for Himself so that He may entrust it to one whom He knows to be so spiritually advanced as to be fit for the duty.
1731
Commentary:
This verse answers the question why the preservation and protection of the Quran cannot be entrusted to believers. The answer is that faith is a matter which pertains to the heart, and the condition of the human heart is known to God alone. The preservation of the Quran does not depend only upon intellectual equipment but upon the purity of the heart also. But it is known to God alone which man is pure of heart, and which is not. God has, therefore, reserved the work of preservation of the Quran for Himself so that He may entrust it to one whom He knows to be so spiritually advanced as to be fit for the duty.
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
10:12; 18:59; 35:46.
7:35; 10:50.
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
10:12; 18:59; 35:46.
7:35; 10:50.
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
a
10:12; 18:59; 35:46.
b
7:35; 10:50.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1862
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1554
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
وَلَا تَتَّخِذُوٓا۟ أَيْمَٰنَكُمْ دَخَلًۢا بَيْنَكُمْ فَتَزِلَّ قَدَمٌۢ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا۟ ٱلسُّوٓءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ ٱللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌ
Such conduct will weaken your power.
Commentary:
The injunction contained in the previous verse has been repeated in the present one in order to bring home to Muslims the fact that although in principle it is not right to conclude treaties with dishonest motives, yet Muslims should particularly abstain from concluding such treaties, inasmuch as they are the bearers of the Divine Law and dishonest conduct on their part, even though it be in political affairs, will make men turn away from Islam. The words, or your foot will slip after it has been firmly established, mean that such conduct on the part of Muslims will weaken their power after it had become established in the earth. These words implied the great promise that although Muslims were being bitterly persecuted at Mecca by their opponents, yet the time was soon coming when God would establish their power on earth because such rules of conduct could only be laid down for a people who were destined to play a very prominent part in the politics of the world. The fulfilment of this prophecy under most unfavourable circumstances constitutes conclusive proof of the Quran being the revealed word of God.
1895
Commentary:
The injunction contained in the previous verse has been repeated in the present one in order to bring home to Muslims the fact that although in principle it is not right to conclude treaties with dishonest motives, yet Muslims should particularly abstain from concluding such treaties, inasmuch as they are the bearers of the Divine Law and dishonest conduct on their part, even though it be in political affairs, will make men turn away from Islam. The words, or your foot will slip after it has been firmly established, mean that such conduct on the part of Muslims will weaken their power after it had become established in the earth. These words implied the great promise that although Muslims were being bitterly persecuted at Mecca by their opponents, yet the time was soon coming when God would establish their power on earth because such rules of conduct could only be laid down for a people who were destined to play a very prominent part in the politics of the world. The fulfilment of this prophecy under most unfavourable circumstances constitutes conclusive proof of the Quran being the revealed word of God.
1574
Such conduct will weaken your power.
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَٰتِ رَبِّهِۦ فَأَعْرَضَ عَنْهَا وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۖ وَإِن تَدْعُهُمْ إِلَى ٱلْهُدَىٰ فَلَن يَهْتَدُوٓا۟ إِذًا أَبَدًا
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
2:8; 6:26; 17:47; 41:60; 47:17.
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
2:8; 6:26; 17:47; 41:6; 47:17.
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
a
2:8; 6:26; 17:47; 41:60; 47:17.
772
不信的人顽固地不愿正视理智的事物和使用安拉赐给他们的能力, 结果是这些能力和才能生锈并腐化了, 他们只有踉跄地生活在罪恶之中。
1
دیکھئے نوٹ سورۃ بنی اسرائیل آیت۴۷۔
b
2:8; 6:26; 17:47; 41:6; 47:17.
2098
Commentary:
These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?
b
2:8; 6:26; 17:47; 41:60; 47:17.
1703
The disbelievers persistently refuse to see reason and to make use of their God-given powers with the result that these powers and faculties become rusted and corroded and they are left floundering in sin and iniquity.
ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّٰمٍ لِّلْعَبِيدِ
3:183; 8:52; 41:47.
3:183; 8:52; 41:47.
3:183; 8:52; 41:47.
b
3:183; 8:52; 41:47.
a
3:183; 8:52; 41:47.
b
3:183; 8:52; 41:47.
وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍ فَجَعَلْنَٰهُ هَبَآءً مَّنثُورًا
ھَبَـآءٌ کا لفظ جو قرآن کریم میں آتا ہے اس کے اصل معنے اس ہلکے اور باریک ذرّہ کے ہیں جو بعض دفعہ ہوا میں اُڑتا ہوا نظر آتا ہے اور آیت کا مفہوم یہ ہے کہ ہم ان کو اتنا پیسیں گے کہ ان کے ذرّات ہلکے ہو کر ہوا میں اُڑنے لگیں گے اور ان کے دوست ان کو جمع بھی نہ کر سکیں گے۔
And their second demand will be met by all their works being totally rendered null and void and by their being destroyed and scattered into thin air like particles of dust.
Commentary:
The second foolish demand of disbelievers was that God Himself should speak to them, bearing witness to the truth of the Holy Prophet. This demand, the verse purports to say, will be met by all their works being totally rendered null and void and by their being destroyed and scattered into thin air like particles of dust.
2
ھَبَـآءٌ کا لفظ جو قرآن کریم میں آتا ہے اس کے اصل معنے اس ہلکے اور باریک ذرّہ کے ہیں جو بعض دفعہ ہوا میں اُڑتا ہوا نظر آتا ہے اور آیت کا مفہوم یہ ہے کہ ہم ان کو اتنا پیسیں گے کہ ان کے ذرّات ہلکے ہو کر ہوا میں اُڑنے لگیں گے اور ان کے دوست ان کو جمع بھی نہ کر سکیں گے۔
2660
Commentary:
The second foolish demand of disbelievers was that God Himself should speak to them, bearing witness to the truth of the Holy Prophet. This demand, the verse purports to say, will be met by all their works being totally rendered null and void and by their being destroyed and scattered into thin air like particles of dust.
2073
And their second demand will be met by all their works being totally rendered null and void and by their being destroyed and scattered into thin air like particles of dust.
أَنتُمْ وَءَابَآؤُكُمُ ٱلْأَقْدَمُونَ
21:67; 37:86, 87.
d
21:67; 37:86, 87.
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