Search Results for "وَّالٍ"
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رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ
قبائل کا لفظ قرآن مجید میں نہیں۔ لیکن ’’خَوَالِف‘‘ کا لفظ ہے جو یا تو جماعتوں کی جمع ہے یا عورتوں کی۔ چونکہ جماعتوں سے مراد قبائل ہیں اور انہی کا ذکر مناسب تھا۔ ہم نے خَوَالِف کے معنے پیچھے رہ جانے والے قبائل کے کر دئیے ہیں۔
9:81, 93.
6:26; 63:4.
Khawalif means, those who remain behind during war; or the women (or children) remaining behind in houses or tents. The word also signifies, bad or corrupt persons (Lane).
See {27}.
9:81, 93.
6:26; 63:4.
Important Words:
خوالف (womenfolk) is the plural of both خالف and خالفة which are active participles from the verb خلف which means, he remained or came after. خالف means, one who remains behind or after others, particularly in case of war, the word خالفةbeing its feminine gender. So خوالف means, those who remain behind during war; or the women (or children) remaining behind in houses or tents. The word also signifies, bad or corrupt persons (Lane). See also 7:70 & 170.
Commentary:
For the meaning of the words, their hearts are sealed, see 2:8 & 4:156.
a
9:81, 93.
b
6:26; 63:4.
1
قبائل کا لفظ قرآن مجید میں نہیں۔ لیکن ’’خَوَالِف‘‘ کا لفظ ہے جو یا تو جماعتوں کی جمع ہے یا عورتوں کی۔ چونکہ جماعتوں سے مراد قبائل ہیں اور انہی کا ذکر مناسب تھا۔ ہم نے خَوَالِف کے معنے پیچھے رہ جانے والے قبائل کے کر دئیے ہیں۔
a
9:81, 93.
b
6:26; 63:4.
1239
Important Words:
خوالف (womenfolk) is the plural of both خالف and خالفة which are active participles from the verb خلف which means, he remained or came after. خالف means, one who remains behind or after others, particularly in case of war, the word خالفةbeing its feminine gender. So خوالف means, those who remain behind during war; or the women (or children) remaining behind in houses or tents. The word also signifies, bad or corrupt persons (Lane). See also 7:70 & 170.
Commentary:
For the meaning of the words, their hearts are sealed, see 2:8 & 4:156.
a
9:81, 93.
b
6:26; 63:4.
1205
Khawalif means, those who remain behind during war; or the women (or children) remaining behind in houses or tents. The word also signifies, bad or corrupt persons (Lane).
1206
See {27}.
۞ إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَسْتَـْٔذِنُونَكَ وَهُمْ أَغْنِيَآءُ ۚ رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ
9:79, 87.
6:26; 9:87; 63:4.
Important Words:
For an explanation of the words, Set seal upon their hearts, see 2:8 & 4:156.
b
9:79, 87.
c
6:26; 9:87; 63:4.
a
9:79, 87.
b
6:26; 9:87; 63:4.
1243
Important Words:
For an explanation of the words, Set seal upon their hearts, see 2:8 & 4:156.
a
9:79, 87.
b
6:26; 9:87; 63:4.
لَهُۥ مُعَقِّبَٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ
8:54.
یعنی خدا تعالیٰ کی طرف سے۔
تشریح کے لئے دیکھو سورۃ الانفال نوٹ آیت نمبر۵۴۔
8:54.
The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives.
8:54.
Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate.
d
8:54.
1
یعنی خدا تعالیٰ کی طرف سے۔
2
تشریح کے لئے دیکھو سورۃ الانفال نوٹ آیت نمبر۵۴۔
a
8:54.
1623
Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate.
a
8:54.
1427
The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives.
وَأَنذِرِ ٱلنَّاسَ يَوْمَ يَأْتِيهِمُ ٱلْعَذَابُ فَيَقُولُ ٱلَّذِينَ ظَلَمُوا۟ رَبَّنَآ أَخِّرْنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَ ۗ أَوَلَمْ تَكُونُوٓا۟ أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ
63:11.
63:11.
63:11.
Commentary:
This verse speaks of the punishment that is to overtake disbelievers in the life to come. Whenever the Quran speaks of the punishment of the present life, it usually refers to the punishment of the next life also, for the former constitutes evidence of the latter.
The words, Did you not swear before this that you would have no fall? show that disbelievers were confident that their prosperity would endure forever. This led to their becoming haughty and arrogant.
d
63:11.
a
63:11.
1699
Commentary:
This verse speaks of the punishment that is to overtake disbelievers in the life to come. Whenever the Quran speaks of the punishment of the present life, it usually refers to the punishment of the next life also, for the former constitutes evidence of the latter.
The words, Did you not swear before this that you would have no fall? show that disbelievers were confident that their prosperity would endure forever. This led to their becoming haughty and arrogant.
d
63:11.
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ وَٱخْشَوْا۟ يَوْمًا لَّا يَجْزِى وَالِدٌ عَن وَلَدِهِۦ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِۦ شَيْـًٔا ۚ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ
2:124; 82:20.
2:124; 82:20.
2:124; 82:20.
c
2:124; 82:20.
a
2:124; 82:20.
d
2:124; 82:20.
وَوَالِدٍ وَمَا وَلَدَ
当伊布拉欣圣人和他的儿子伊司马仪为天房奠基的时候, 曾祈求安拉在麦加人之中选择一位使者 (2:129-130)。这样 “父亲和儿子” 为穆圣的真理作证。
اس جگہ باپ اور بیٹے سے مراد حضرت ابراہیم اور حضرت اسماعیل علیہما السلام ہیں جنہوں نے مکّہ بنایا تھا۔ وہ دونوں بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کے گواہ ہیں۔ کیونکہ دونوں نے مکّہ کی بنیاد رکھتے وقت یہ کہا تھا کہ اس میں پاک کرنے والے لوگ آکر بسیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ میں اس میں مشرک بس رہے تھے۔ پس لازمی تھا کہ محمد رسول اللہ صلی اللہ علیہ وسلم فتح پائیں اور ابراہیم و اسماعیل علیہما السلام کی پیشگوئی بھی پوری ہو جائے اور مکّہ بھی پاک ہو جائے۔
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed to God to raise among the Meccans a Messenger (2:129, 130). Thus 'the father and the son' bear witness to the truth of the Holy Prophet.
Commentary:
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed: "And our Lord, raise among them a Messenger from among themselves, who may recite to them Thy signs and teach them the Book and wisdom and may purify them" (2:130). The expression "the father and the son" refers to Abraham and Ishmael, and the verse purports to say that God had His own plan to accomplish by getting the structure of the Ka‘bah raised up by Abraham and Ishmael. This plan was to send the greatest of His Messengers and to give him the Final and most Perfect Law in the form of the Quran for the eternal guidance of mankind. That Divine plan has been fulfilled in the person of the Holy Prophet. Thus "the father and the son" stand as a witness to the truth of his Divine claim. Or "the father and the son," may refer to the Holy Prophet and his noble followers, and the verse may signify that the Holy Prophet himself and his followers constitute a proof of the Divine origin of his mission. Their spotless character, their good qualities of head and heart, the great sacrifices they are making in the cause of truth—all leave no room for doubt that they will succeed in their mission and that those who stand in their way will fail.
1691
当伊布拉欣圣人和他的儿子伊司马仪为天房奠基的时候, 曾祈求安拉在麦加人之中选择一位使者 (2:129-130)。这样 “父亲和儿子” 为穆圣的真理作证。
4
اس جگہ باپ اور بیٹے سے مراد حضرت ابراہیم اور حضرت اسماعیل علیہما السلام ہیں جنہوں نے مکّہ بنایا تھا۔ وہ دونوں بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کے گواہ ہیں۔ کیونکہ دونوں نے مکّہ کی بنیاد رکھتے وقت یہ کہا تھا کہ اس میں پاک کرنے والے لوگ آکر بسیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ میں اس میں مشرک بس رہے تھے۔ پس لازمی تھا کہ محمد رسول اللہ صلی اللہ علیہ وسلم فتح پائیں اور ابراہیم و اسماعیل علیہما السلام کی پیشگوئی بھی پوری ہو جائے اور مکّہ بھی پاک ہو جائے۔
4725
Commentary:
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed: "And our Lord, raise among them a Messenger from among themselves, who may recite to them Thy signs and teach them the Book and wisdom and may purify them" (2:130). The expression "the father and the son" refers to Abraham and Ishmael, and the verse purports to say that God had His own plan to accomplish by getting the structure of the Ka‘bah raised up by Abraham and Ishmael. This plan was to send the greatest of His Messengers and to give him the Final and most Perfect Law in the form of the Quran for the eternal guidance of mankind. That Divine plan has been fulfilled in the person of the Holy Prophet. Thus "the father and the son" stand as a witness to the truth of his Divine claim. Or "the father and the son," may refer to the Holy Prophet and his noble followers, and the verse may signify that the Holy Prophet himself and his followers constitute a proof of the Divine origin of his mission. Their spotless character, their good qualities of head and heart, the great sacrifices they are making in the cause of truth—all leave no room for doubt that they will succeed in their mission and that those who stand in their way will fail.
3345
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed to God to raise among the Meccans a Messenger (2:129, 130). Thus 'the father and the son' bear witness to the truth of the Holy Prophet.
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