Search Results for "لِبَلَدٍ"
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لَا يَغُرَّنَّكَ تَقَلُّبُ ٱلَّذِينَ كَفَرُوا۟ فِى ٱلْبِلَٰدِ
40:5.
The verse, apart from its relevance to the time of the Holy Prophet, is appropriately applicable also to the present dazzling material progress of Christian nations in all departments of life, and warns Muslims against being deceived or overawed by the glamour of this transitory and fleeting progress.
40:5.
Commentary:
The verse, besides relating to the time of the Holy Prophet, has also a most appropriate application to the present dazzling material progress of Christian nations in all departments of life, and warns Muslims not to be deceived or overawed by the glamour of this transitory and fleeting progress.
b
40:5.
303
这节经文除了和穆圣时代有关外, 对当今基督教国家在生活各领域所取得的显著的物质进步也很适用, 并且告诫了穆斯林要提防被这种转瞬即逝的发展的魔力所欺骗、吓倒。
a
40:5.
478
Commentary:
The verse, besides relating to the time of the Holy Prophet, has also a most appropriate application to the present dazzling material progress of Christian nations in all departments of life, and warns Muslims not to be deceived or overawed by the glamour of this transitory and fleeting progress.
d
40:5.
550
The verse, apart from its relevance to the time of the Holy Prophet, is appropriately applicable also to the present dazzling material progress of Christian nations in all departments of life, and warns Muslims against being deceived or overawed by the glamour of this transitory and fleeting progress.
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
وَٱلْبَلَدُ ٱلطَّيِّبُ يَخْرُجُ نَبَاتُهُۥ بِإِذْنِ رَبِّهِۦ ۖ وَٱلَّذِى خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا ۚ كَذَٰلِكَ نُصَرِّفُ ٱلْءَايَٰتِ لِقَوْمٍ يَشْكُرُونَ
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
4
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
5
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
6
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
958
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
991
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
وَإِذْ قَالَ إِبْرَٰهِيمُ رَبِّ ٱجْعَلْ هَٰذَا ٱلْبَلَدَ ءَامِنًا وَٱجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ ٱلْأَصْنَامَ
2:127.
2:129.
Abraham’s prayer, referred to in the present verse, shows that he knew that idolatry would one day prevail in Mecca and the country around it. Hence his anxiety for the protection of his progeny against idol-worship when the prayer was offered many hundred years ago.
2:127.
2:129.
Important Words:
الاصنام (idols) is the plural of صنم which means: (1) an idol; (2) an image of a human being or an animal that is worshipped; (3) anything that is worshipped beside God. صنم is said to be an Arabicized word, but the root from which it is formed is found and used in the Arabic language, which dispenses with the necessity of treating it as a word of foreign origin. The Arabs say صنمت الرائحة i.e. the smell became foul. صنم العبد (sanama) means, the slave became strong. صنم الرجل (sanuma) means, the man gave out a sound. As idols or statues generally represented strongly-built men, they were called اصنام.
The proper grammatical form would be صنم (sanim) but the word in actual use is صنم (sanam). There is, however, nothing strange about this, for such exceptional uses are not rare in the Arabic language, e.g. instead of Masjad, the Arabs use the form Masjid (Lane & Aqrab.)
Commentary:
After having dealt with the fact that all the Prophets of antiquity succeeded in their mission without the aid and assistance of material means, the Quran proceeds in this verse to deal with the success of the Holy Prophet’s mission in similar circumstances. The subject is introduced with an account of Abraham, the great ancestor of the Holy Prophet, in order to point out that the foundations for the success of the Prophet of Islam were laid thousands of years back. This is what is intended by making reference to the prayer of Abraham while he was settling Ishmael and his mother, Hagar, in the valley of Mecca. The verse points out that it was necessary that the people of Mecca should have been favoured with a revealed Book and should not have been left in darkness, for a promise to that effect had been made to Abraham long ago and God does not fail in His promises.
Abraham’s prayer, referred to in the present verse, shows that he knew that idolatry would one day prevail in Mecca and the country around it. Hence his anxiety for the protection of his progeny against idol-worship. When the prayer was offered, there was no trace of idolatry in Mecca, which at that time consisted only of the house of Ishmael and his followers.
The verse also hints that idolatry and worship of the One God prevail in the world in cycles. Worshippers of God gradually take to idolatry while those addicted to idolatry become transformed into worshippers of the One God. Even a people who adore God in the fullest and the truest sense of the word cannot be said to become proof against idol-worship; for, by and by, the shades of idol-worship advance and the light of day gives place to the darkness of night. This state of affairs contradicts the theory advanced by students of Comparative Religion, viz. that belief in One God has evolved from belief in, and worship of, many deities. It appears from the Quran that alternate cycles of God-worship and idol-worship come on the world and that the former always precedes the latter. According to this view, belief in the Unity of God is founded on Divine revelation, while idolatry must be regarded as a perverted form of it. As opposed to it, students of Comparative Religion hold that the idea of God is only the outcome of fear and bewilderment and that out of polytheism belief in One God has evolved. There is a basic and interesting difference between these two points of view. According to the one, it is God Who created man; while, according to the other, it was man who created God, i.e. the idea of God originated in the human brain. The truth undoubtedly lies with the first-mentioned point of view.
Another interesting question requires to be answered here viz. why did Abraham pray for personal protection against idol-worship? Says he, keep me and my children away from worshipping idols. Was it at all possible for him to stoop to shirk? The answer to this question is that man has been endowed with two kinds of powers. First, there are powers which are embodied in the nature of man. With regard to these, he offers no prayers to God. For instance, man never prays that his head may ever remain one and may never be transformed into two. Secondly, there are powers which he acquires by his own exertion or which he receives as a special gift from God and which distinguish him from his fellow beings. As these favours are subject to degeneration or diminution, he has to pray to God for their preservation, even though he may have received a promise from God that they will remain intact, for the prayer is also intended to signify that these gifts are not his personal possession but are God’s special favours. It is for this reason that the Prophets never cease to pray to God even with regard to matters pertaining to their position or their function as God’s Messengers. The prayer of the Holy Prophet asking for increase in knowledge (20:115) is a case in point. The prayers of the Prophets for استغفار (forgiveness) or their توبة (repentance) also belong to this class of prayers. These prayers do not show, as has been erroneously supposed, that the Prophets who offered these prayers were sinners. On the contrary, the prayers are offered so that the favours of God may continue to be conferred on them, for it is on the mercy and grace of God that their continuance depends. This is why the Quran repeatedly bids believers to repose their trust in God, for to whatever spiritual heights a man may attain, he must always rely on the help of God and not on his own powers, for there is always the possibility of his fall. Indeed, it is through their trust in God that the Faithful attain to perfection, and the constant confession of their own weaknesses combined with their dependence on God’s help serves to protect them from backsliding.
a
2:127.
b
2:129.
a
2:127.
b
2:129.
1690
Important Words:
الاصنام (idols) is the plural of صنم which means: (1) an idol; (2) an image of a human being or an animal that is worshipped; (3) anything that is worshipped beside God. صنم is said to be an Arabicized word, but the root from which it is formed is found and used in the Arabic language, which dispenses with the necessity of treating it as a word of foreign origin. The Arabs say صنمت الرائحة i.e. the smell became foul. صنم العبد (sanama) means, the slave became strong. صنم الرجل (sanuma) means, the man gave out a sound. As idols or statues generally represented strongly-built men, they were called اصنام.
The proper grammatical form would be صنم (sanim) but the word in actual use is صنم (sanam). There is, however, nothing strange about this, for such exceptional uses are not rare in the Arabic language, e.g. instead of Masjad, the Arabs use the form Masjid (Lane & Aqrab.)
Commentary:
After having dealt with the fact that all the Prophets of antiquity succeeded in their mission without the aid and assistance of material means, the Quran proceeds in this verse to deal with the success of the Holy Prophet’s mission in similar circumstances. The subject is introduced with an account of Abraham, the great ancestor of the Holy Prophet, in order to point out that the foundations for the success of the Prophet of Islam were laid thousands of years back. This is what is intended by making reference to the prayer of Abraham while he was settling Ishmael and his mother, Hagar, in the valley of Mecca. The verse points out that it was necessary that the people of Mecca should have been favoured with a revealed Book and should not have been left in darkness, for a promise to that effect had been made to Abraham long ago and God does not fail in His promises.
Abraham’s prayer, referred to in the present verse, shows that he knew that idolatry would one day prevail in Mecca and the country around it. Hence his anxiety for the protection of his progeny against idol-worship. When the prayer was offered, there was no trace of idolatry in Mecca, which at that time consisted only of the house of Ishmael and his followers.
The verse also hints that idolatry and worship of the One God prevail in the world in cycles. Worshippers of God gradually take to idolatry while those addicted to idolatry become transformed into worshippers of the One God. Even a people who adore God in the fullest and the truest sense of the word cannot be said to become proof against idol-worship; for, by and by, the shades of idol-worship advance and the light of day gives place to the darkness of night. This state of affairs contradicts the theory advanced by students of Comparative Religion, viz. that belief in One God has evolved from belief in, and worship of, many deities. It appears from the Quran that alternate cycles of God-worship and idol-worship come on the world and that the former always precedes the latter. According to this view, belief in the Unity of God is founded on Divine revelation, while idolatry must be regarded as a perverted form of it. As opposed to it, students of Comparative Religion hold that the idea of God is only the outcome of fear and bewilderment and that out of polytheism belief in One God has evolved. There is a basic and interesting difference between these two points of view. According to the one, it is God Who created man; while, according to the other, it was man who created God, i.e. the idea of God originated in the human brain. The truth undoubtedly lies with the first-mentioned point of view.
Another interesting question requires to be answered here viz. why did Abraham pray for personal protection against idol-worship? Says he, keep me and my children away from worshipping idols. Was it at all possible for him to stoop to shirk? The answer to this question is that man has been endowed with two kinds of powers. First, there are powers which are embodied in the nature of man. With regard to these, he offers no prayers to God. For instance, man never prays that his head may ever remain one and may never be transformed into two. Secondly, there are powers which he acquires by his own exertion or which he receives as a special gift from God and which distinguish him from his fellow beings. As these favours are subject to degeneration or diminution, he has to pray to God for their preservation, even though he may have received a promise from God that they will remain intact, for the prayer is also intended to signify that these gifts are not his personal possession but are God’s special favours. It is for this reason that the Prophets never cease to pray to God even with regard to matters pertaining to their position or their function as God’s Messengers. The prayer of the Holy Prophet asking for increase in knowledge (20:115) is a case in point. The prayers of the Prophets for استغفار (forgiveness) or their توبة (repentance) also belong to this class of prayers. These prayers do not show, as has been erroneously supposed, that the Prophets who offered these prayers were sinners. On the contrary, the prayers are offered so that the favours of God may continue to be conferred on them, for it is on the mercy and grace of God that their continuance depends. This is why the Quran repeatedly bids believers to repose their trust in God, for to whatever spiritual heights a man may attain, he must always rely on the help of God and not on his own powers, for there is always the possibility of his fall. Indeed, it is through their trust in God that the Faithful attain to perfection, and the constant confession of their own weaknesses combined with their dependence on God’s help serves to protect them from backsliding.
c
2:127.
d
2:129.
1468
Abraham’s prayer, referred to in the present verse, shows that he knew that idolatry would one day prevail in Mecca and the country around it. Hence his anxiety for the protection of his progeny against idol-worship when the prayer was offered many hundred years ago.
إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَٰذِهِ ٱلْبَلْدَةِ ٱلَّذِى حَرَّمَهَا وَلَهُۥ كُلُّ شَىْءٍ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ
The Meccans feared that if idol-worship disappeared from Arabia, the Ka‘bah, being the repository of all their well-known idols, will lose its importance and with it they will lose their prestige and influence as its custodians. The verse disabuses their minds of this false notion and purports to say that being the Centre of a World Movement and of the Message for all mankind, Mecca, far from losing its importance, will, on the contrary, add to its prestige and will continue to be respected and revered till the end of time.
30:44; 106:4.
Commentary:
One of the major causes of the opposition of Meccans to the Holy Prophet was that they believed that if idol worship disappeared from Arabia, Mecca (or the Ka‘bah) being the repository of all their well-known idols will lose its importance and consequently they will also lose the prestige and influence they had enjoyed in Arabia as the custodians of the Ka‘bah. The present verse disabuses their minds of this false notion and purports to say that being the centre of a world movement and of the last message for all mankind, Mecca, far from losing its importance, will, on the contrary, immeasurably add to its prestige and will continue to be respected and revered till the end of time.
c
30:44; 106:4.
2873
Commentary:
One of the major causes of the opposition of Meccans to the Holy Prophet was that they believed that if idol worship disappeared from Arabia, Mecca (or the Ka‘bah) being the repository of all their well-known idols will lose its importance and consequently they will also lose the prestige and influence they had enjoyed in Arabia as the custodians of the Ka‘bah. The present verse disabuses their minds of this false notion and purports to say that being the centre of a world movement and of the last message for all mankind, Mecca, far from losing its importance, will, on the contrary, immeasurably add to its prestige and will continue to be respected and revered till the end of time.
2195
The Meccans feared that if idol-worship disappeared from Arabia, the Ka‘bah, being the repository of all their well-known idols, will lose its importance and with it they will lose their prestige and influence as its custodians. The verse disabuses their minds of this false notion and purports to say that being the Centre of a World Movement and of the Message for all mankind, Mecca, far from losing its importance, will, on the contrary, add to its prestige and will continue to be respected and revered till the end of time.
مَا يُجَٰدِلُ فِىٓ ءَايَٰتِ ٱللَّهِ إِلَّا ٱلَّذِينَ كَفَرُوا۟ فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِى ٱلْبِلَٰدِ
22:4; 42:36.
3:197.
Believers are told not to be deceived by the glamour of the material power of disbelievers, as it is bound to fall into decay in the long run.
22:4; 42:36.
3:197.
Commentary:
The verse warns believers not to be deceived by the glamour of the dazzling material power and progress of disbelievers, as it is bound to fall into decay in the long run.
d
22:4; 42:36.
e
3:197.
1152
吩咐信者们不要被不信的人的物质力量的魅力所欺骗, 因为从长远眼光看, 物质力量必定会衰败。
a
22:4; 42:36.
b
3:197.
3496
Commentary:
The verse warns believers not to be deceived by the glamour of the dazzling material power and progress of disbelievers, as it is bound to fall into decay in the long run.
d
22:4; 42:36.
e
3:197.
2594
Believers are told not to be deceived by the glamour of the material power of disbelievers, as it is bound to fall into decay in the long run.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًا فَنَقَّبُوا۟ فِى ٱلْبِلَٰدِ هَلْ مِن مَّحِيصٍ
یعنی ملک میں ایسے سامان پیدا کرنے شروع کیے کہ وہ اس عذاب سے بچ جائیں لیکن خدائی سزا سے بچنے کے لئے انسانی تدبیریں کہاں کام دے سکتی ہیں۔
19:75; 47:14.
The words in the text literally mean: 'Burrowed into the earth to save themselves,' and seem to refer to the present day underground trenches as protection against bombing attacks.
17:18; 19:75; 21:12; 36:32.
Important Words:
نقبوا (went about) is the intensive form of نقب (naqaba) which means, he made a hole through a wall; he perforated, pierced or made a hole through anything. نقب فی الارض means, he went or went away through the land or country or journeyed or traversed through the land.
Commentary:
Divine punishment, when it comes, is overwhelming and all-encompassing. There is no escape or refuge from it, however one may try.
c
19:75; 47:14.
1291
经文中这一句字面上的意思是: “潜伏地洞中救自己”, 似乎也指今天防止轰炸袭击的地下战壕。
1
یعنی ملک میں ایسے سامان پیدا کرنے شروع کیے کہ وہ اس عذاب سے بچ جائیں لیکن خدائی سزا سے بچنے کے لئے انسانی تدبیریں کہاں کام دے سکتی ہیں۔
c
17:18; 19:75; 21:12; 36:32.
3883
Important Words:
نقبوا (went about) is the intensive form of نقب (naqaba) which means, he made a hole through a wall; he perforated, pierced or made a hole through anything. نقب فی الارض means, he went or went away through the land or country or journeyed or traversed through the land.
Commentary:
Divine punishment, when it comes, is overwhelming and all-encompassing. There is no escape or refuge from it, however one may try.
c
19:75; 47:14.
2815A
The words in the text literally mean: 'Burrowed into the earth to save themselves,' and seem to refer to the present day underground trenches as protection against bombing attacks.
ٱلَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى ٱلْبِلَٰدِ
Commentary:
The verse signifies that ‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
4713
Commentary:
The verse signifies that ‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
ٱلَّذِينَ طَغَوْا۟ فِى ٱلْبِلَٰدِ
28:5.
یہ مفہوم اَلْ سے نکالا گیا ہے کیونکہ اَلْ کا لفظ خاص چیز کی طرف اشارہ کرتا ہے۔
28:5.
28:5.
b
28:5.
2
یہ مفہوم اَلْ سے نکالا گیا ہے کیونکہ اَلْ کا لفظ خاص چیز کی طرف اشارہ کرتا ہے۔
a
28:5.
b
28:5.
لَآ أُقْسِمُ بِهَٰذَا ٱلْبَلَدِ
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
52:5; 95:4.
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
52:5; 95:4.
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
1689
小品词 لَا (La) 用在这里是要对即将提出的题目引起注意, 并表示这是显而易见的, 是无须起誓才能证实的。这个小品词的用意也可以是为了驳斥一个人所共知的异议。如这样, 就意味着: “不是像不信者所以为的那样, 否定你是伪造者, 你是安拉的真正先知, 可以用这座圣城来证明这一事实。” 但这节经文的更确切的意思大致是这样: “你对伊斯兰教心怀邪恶的阴谋。啊! 不信者呀! 我知道你心里想些什么, 但是我跟你说, 这不会遂你心愿发生的, 我用这座圣城来证明这个事实。”
3
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
b
52:5; 95:4.
4723
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
3343
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
وَأَنتَ حِلٌّۢ بِهَٰذَا ٱلْبَلَدِ
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
1690
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
4724
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
3344
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
وَهَٰذَا ٱلْبَلَدِ ٱلْأَمِينِ
90:2.
یعنی مکّہ کو حضرت ابراہیمؑ اور حضرت اسماعیلؑ نے امن والا قرار دیا تھا۔ جس پر ہزاروں سال گذر گئے تھے لیکن باوجود اس کے عرب لوگ اب تک اس کی حرمت کا خیال رکھتے تھے۔ یہ ثبوت ہے اس بات کا کہ مکّہ سے تعلق رکھنے والا مذہب سچا ہے۔ چنانچہ آخر مکّہ مسلمانوں کے قبضہ میں آگیا اور اسلام ہی مکہ کا مذہب کہلایا۔ اور پھر مسلمانوں کے تعلق کی وجہ سے مکّہ کو ایک اور نیا امن ملا۔ جو آج تک چلا جاتا ہے۔ بلکہ وہ امن ایسا ہے کہ اس سے پہلے بھی اسے نصیب نہ تھا کیونکہ پہلے زمانہ میں نَسِییٔ وغیرہ کے ذریعہ سے اس کے امن کو آگے پیچھے کر لیا جاتا تھا۔ مگر اب اسلام نے ایسے بارہ مہینے مقرر کر دئیے ہ
90:2.
90:2.
Commentary.
The Fig, the Olive, Mount Sinai and "this City of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet will succeed in his mission. Various views have been expressed as to what is meant by these things and how they support the above-mentioned claim. Here are some of these views:
1. "The Fig" and "the Olive" are symbolic of Jesus, "Mount Sinai" of Moses; and "this City of Security" of the Holy Prophet. These three verses together point to the well-known Biblical reference, viz. "The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. (Deut. 33:2).
2. "The Fig" is symbolic of the Mosaic Dispensation and "the Olive" of the Islamic Dispensation. In the Bible good people and the bad among the Israelites have been likened to two baskets of good and bad figs (Jer. chap. 24:1-5); and in the Quran Islamic teaching has been likened to "the oil of a blessed olive tree which is neither of the East nor of the West" (24:36). This simile has been further expressed in more concrete form by the words "Mount Sinai" and "this City of Security." The simile is very apt, since "the Fig" and "the Olive" are both used as medicines and as articles of food, with this difference that the former tastes sweet but rots very soon while the latter is used as fruit, its oil is in general use and when mixed with condiments it preserves and protects pickled articles from rotting and decaying.
3. According to some commentators "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "this City of Security" for the Holy Prophet of Islam.
4. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this City of Security" the Islamic epoch. This explanation finds ample support from the Bible and the Quran. When Adam and Eve ate the forbidden fruit and found themselves naked, they sewed fig leaves together, and made themselves aprons (Gen. 3:7). About Noah we read: "And the dove came in to him in the evening; and lo! in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth" (Gen. 8:11) And it is an accepted fact that Moses received the Divine Law on Mount Sinai and that Mecca, the birthplace of Islam was, from time immemorial, regarded as, and proved to be, the "City of Security." These four periods represent the four cycles through which man had to pass to reach the stage of complete development. In the cycle of Adam the foundations of human civilization were laid. Noah was the founder of the Shari‘ah. In the cycle of Moses the details of the Shari‘ah were revealed, while with the advent of the Holy Prophet the Divine Law became complete and perfect in all its manifold aspects, and man attained his complete intellectual, social, moral and spiritual development.
The verse signifies that the circumstances of the Holy Prophet resemble those of Adam, Noah and Moses. Like them he will suffer hardships in the beginning and like them will succeed in the end.
c
90:2.
2
یعنی مکّہ کو حضرت ابراہیمؑ اور حضرت اسماعیلؑ نے امن والا قرار دیا تھا۔ جس پر ہزاروں سال گذر گئے تھے لیکن باوجود اس کے عرب لوگ اب تک اس کی حرمت کا خیال رکھتے تھے۔ یہ ثبوت ہے اس بات کا کہ مکّہ سے تعلق رکھنے والا مذہب سچا ہے۔ چنانچہ آخر مکّہ مسلمانوں کے قبضہ میں آگیا اور اسلام ہی مکہ کا مذہب کہلایا۔ اور پھر مسلمانوں کے تعلق کی وجہ سے مکّہ کو ایک اور نیا امن ملا۔ جو آج تک چلا جاتا ہے۔ بلکہ وہ امن ایسا ہے کہ اس سے پہلے بھی اسے نصیب نہ تھا کیونکہ پہلے زمانہ میں نَسِییٔ وغیرہ کے ذریعہ سے اس کے امن کو آگے پیچھے کر لیا جاتا تھا۔ مگر اب اسلام نے ایسے بارہ مہینے مقرر کر دئیے ہ
c
90:2.
4778
Commentary.
The Fig, the Olive, Mount Sinai and "this City of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet will succeed in his mission. Various views have been expressed as to what is meant by these things and how they support the above-mentioned claim. Here are some of these views:
1. "The Fig" and "the Olive" are symbolic of Jesus, "Mount Sinai" of Moses; and "this City of Security" of the Holy Prophet. These three verses together point to the well-known Biblical reference, viz. "The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. (Deut. 33:2).
2. "The Fig" is symbolic of the Mosaic Dispensation and "the Olive" of the Islamic Dispensation. In the Bible good people and the bad among the Israelites have been likened to two baskets of good and bad figs (Jer. chap. 24:1-5); and in the Quran Islamic teaching has been likened to "the oil of a blessed olive tree which is neither of the East nor of the West" (24:36). This simile has been further expressed in more concrete form by the words "Mount Sinai" and "this City of Security." The simile is very apt, since "the Fig" and "the Olive" are both used as medicines and as articles of food, with this difference that the former tastes sweet but rots very soon while the latter is used as fruit, its oil is in general use and when mixed with condiments it preserves and protects pickled articles from rotting and decaying.
3. According to some commentators "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "this City of Security" for the Holy Prophet of Islam.
4. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this City of Security" the Islamic epoch. This explanation finds ample support from the Bible and the Quran. When Adam and Eve ate the forbidden fruit and found themselves naked, they sewed fig leaves together, and made themselves aprons (Gen. 3:7). About Noah we read: "And the dove came in to him in the evening; and lo! in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth" (Gen. 8:11) And it is an accepted fact that Moses received the Divine Law on Mount Sinai and that Mecca, the birthplace of Islam was, from time immemorial, regarded as, and proved to be, the "City of Security." These four periods represent the four cycles through which man had to pass to reach the stage of complete development. In the cycle of Adam the foundations of human civilization were laid. Noah was the founder of the Shari‘ah. In the cycle of Moses the details of the Shari‘ah were revealed, while with the advent of the Holy Prophet the Divine Law became complete and perfect in all its manifold aspects, and man attained his complete intellectual, social, moral and spiritual development.
The verse signifies that the circumstances of the Holy Prophet resemble those of Adam, Noah and Moses. Like them he will suffer hardships in the beginning and like them will succeed in the end.
a
90:2.