Search Results for "ٱلْخَيْلِ"
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زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلْبَنِينَ وَٱلْقَنَٰطِيرِ ٱلْمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱلْمُسَوَّمَةِ وَٱلْأَنْعَٰمِ وَٱلْحَرْثِ ۗ ذَٰلِكَ مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلْمَـَٔابِ
18:47; 57:21.
3:186; 9:38; 10:71.
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
18:47; 57:21.
3:186; 9:38; 10:71.
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
e
18:47; 57:21.
f
3:186; 9:38; 10:71.
a
18:47; 57:21.
b
3:186; 9:38; 10:71.
306
Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64).
b
18:47; 57:21.
c
3:186; 9:38; 10:71.
379
Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life.
وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ
اس میں قیصر و کسریٰ کے لشکروں کی طرف اشارہ ہے اور بتایا گیا ہے کہ تمہارا کام صرف عرب کے قبائل کو نصیحت دینا نہیں بلکہ قیصر و کسریٰ کے لشکروں سے بھی تمہارا مقابلہ ہوگا۔ ان کے دلوں پر بھی رعب قائم کرنا چاہیے۔
2:273; 9:121; 64:18; 65:8.
3:201.
Quwwah signifies all the forces at the command of Muslims, including all sorts of implements of war, etc.
For Ribat see {554}, {555}.
The verse tells Muslims that efficient preparation is the best means of preventing war and enjoins them that they should not only keep sufficient force inside the country but should also station adequate troops on the frontiers and should conduct themselves with such wisdom, faith and energy that the enemy in areas far away from the site of fighting should be so impressed as to give up all idea of fighting them. The verse also points to the necessity of spending freely in war. It seems to contain also a warning and a prophecy for believers. The prophecy is that the pagan Arabs are not their only enemies. There are other people who would attack them in the near future. The prophecy referred to the Byzantine and the Persian Empires with whom Muslims had to fight soon after the death of the Holy Prophet.
3:201.
2:273; 9:121; 64:18; 65:8.
Important Words:
رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).
Commentary:
This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.
It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.
The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.
a
3:201.
b
2:273; 9:121; 64:18; 65:8.
1
اس میں قیصر و کسریٰ کے لشکروں کی طرف اشارہ ہے اور بتایا گیا ہے کہ تمہارا کام صرف عرب کے قبائل کو نصیحت دینا نہیں بلکہ قیصر و کسریٰ کے لشکروں سے بھی تمہارا مقابلہ ہوگا۔ ان کے دلوں پر بھی رعب قائم کرنا چاہیے۔
a
3:201.
b
2:273; 9:121; 64:18; 65:8.
1148
Important Words:
رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).
Commentary:
This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.
It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.
The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.
a
2:273; 9:121; 64:18; 65:8.
c
3:201.
1137
Quwwah signifies all the forces at the command of Muslims, including all sorts of implements of war, etc.
1138
For Ribat see {554}, {555}.
1139
The verse tells Muslims that efficient preparation is the best means of preventing war and enjoins them that they should not only keep sufficient force inside the country but should also station adequate troops on the frontiers and should conduct themselves with such wisdom, faith and energy that the enemy in areas far away from the site of fighting should be so impressed as to give up all idea of fighting them. The verse also points to the necessity of spending freely in war. It seems to contain also a warning and a prophecy for believers. The prophecy is that the pagan Arabs are not their only enemies. There are other people who would attack them in the near future. The prophecy referred to the Byzantine and the Persian Empires with whom Muslims had to fight soon after the death of the Holy Prophet.
وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ
اس میں صاف طور پر ریل‘ دخانی جہاز‘ ہوائی جہاز اور موٹر وغیرہ کی پیشگوئی ہے۔
36:73; 40:81; 43:13.
When God has taken so much care to provide for the physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs.
The words may mean that God will bring into existence new means of transport which were yet unknown to man. The prophecy has been wonderfully fulfilled in the form of railway trains, steamships, motor cars, aeroplanes, etc. God alone knows what new means of transport are yet to be invented.
36:73; 40:81; 43:13.
Commentary:
The word زینة (as a source of beauty) literally meaning ornament, is here used in the sense of splendour and pomp. This meaning is in keeping with the significance of the words, that you ride them, thus hinting that their beauty lies in their being used as a means of conveyance. The animals mentioned in this verse are those that are used in warfare and serve to show the power and might of a people in opposition to the enemy.
In this and the preceding three verses, the Quran speaks of two kinds of things created for the good of man: (1) those that are of use to him in his private life; (2) those that serve his political ends. These things have been created to serve the following six purposes; (a) to protect man from the inclemency of weather; (b) to provide him with food; (c) to bring him honour and glory; (d) to carry his burdens; (e) to be used as a means of personal conveyance; and (f) to serve as a source of strength and power for him.
The verse purports to say that when God has taken so much care to provide for the above six physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs. The verse also hints that although man exacts work from other creatures in spite of the fact that he is not their creator, he denies God (Who does not derive any benefit from him) the right to reform and guide him to a stage where he should constitute an evidence of His Holiness and Sanctity and a means of His glorification.
The expression, And He will create what you do not yet know, embodies a prophecy that God will bring into existence new means of conveyance which were yet unknown to man. This prophecy has been wonderfully fulfilled by the discovery of comfortable and ever-increasing means of conveyance such as railway trains, steamships, motor cars, aeroplanes, etc. God only knows what new means of conveyance are yet to be discovered by man.
As against the six physical objects enumerated above, the six spiritual characteristics that the word of God must possess are the following:
(1) It should protect man from the evil effects of heat and cold, i.e. it should guard him against extremes in everything. Absence of the love of God may be called cold in religious terminology and abusing or persecuting in the name of religion those who differ from us in their views and compelling them to subscribe to our views against their will may represent heat. The word of God inspires man with His love on the one hand and on the other enjoins its followers to be tolerant towards those who hold views different from theirs.
(2) It should serve the purpose of spiritual food, i.e. it should contain all those elements which develop and strengthen the spiritual faculties of man. It should inculcate teachings which tend to suppress and subdue his evil inclinations and propensities and inspire him with spiritual strength and vigour.
(3) It should be a source of beauty and glory i.e. those who act upon it should appear beautiful and dignified in the eyes of others. Their compatriots should feel and admit that the word of God has worked a great revolution in their lives.
(4) It should bear man’s burdens, i.e. it should make him realize his duties and responsibilities and, by freeing him from the shackles of superstitious customs and usages, should enable him to achieve true liberty.
(5) It should serve as a means of conveyance, i.e. it should help man speedily to attain nearness to his Creator by understanding and realizing His attributes, and should save him from a long and fatiguing spiritual journey.
(6) It should impart vigour and strength to man, i.e. by acting upon it, its followers should lead a respectable and honourable life in both worlds, their organization should become strong, and they should win the esteem and regard of nations by living up to their ideals and teachings.
These are the six essential qualities which the word of God must possess and without which it forfeits the title of being called Divine.
b
36:73; 40:81; 43:13.
672
这几个单词可能意指: 安拉将创造人类还不知道的交通工具。火车、轮船、汽车、飞机等的出现, 令人惊奇地应验了这个预言。只有安拉知道什么新的交通工具还没有发明。
1
اس میں صاف طور پر ریل‘ دخانی جہاز‘ ہوائی جہاز اور موٹر وغیرہ کی پیشگوئی ہے۔
b
36:73; 40:81; 43:13.
1810
Commentary:
The word زینة (as a source of beauty) literally meaning ornament, is here used in the sense of splendour and pomp. This meaning is in keeping with the significance of the words, that you ride them, thus hinting that their beauty lies in their being used as a means of conveyance. The animals mentioned in this verse are those that are used in warfare and serve to show the power and might of a people in opposition to the enemy.
In this and the preceding three verses, the Quran speaks of two kinds of things created for the good of man: (1) those that are of use to him in his private life; (2) those that serve his political ends. These things have been created to serve the following six purposes; (a) to protect man from the inclemency of weather; (b) to provide him with food; (c) to bring him honour and glory; (d) to carry his burdens; (e) to be used as a means of personal conveyance; and (f) to serve as a source of strength and power for him.
The verse purports to say that when God has taken so much care to provide for the above six physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs. The verse also hints that although man exacts work from other creatures in spite of the fact that he is not their creator, he denies God (Who does not derive any benefit from him) the right to reform and guide him to a stage where he should constitute an evidence of His Holiness and Sanctity and a means of His glorification.
The expression, And He will create what you do not yet know, embodies a prophecy that God will bring into existence new means of conveyance which were yet unknown to man. This prophecy has been wonderfully fulfilled by the discovery of comfortable and ever-increasing means of conveyance such as railway trains, steamships, motor cars, aeroplanes, etc. God only knows what new means of conveyance are yet to be discovered by man.
As against the six physical objects enumerated above, the six spiritual characteristics that the word of God must possess are the following:
(1) It should protect man from the evil effects of heat and cold, i.e. it should guard him against extremes in everything. Absence of the love of God may be called cold in religious terminology and abusing or persecuting in the name of religion those who differ from us in their views and compelling them to subscribe to our views against their will may represent heat. The word of God inspires man with His love on the one hand and on the other enjoins its followers to be tolerant towards those who hold views different from theirs.
(2) It should serve the purpose of spiritual food, i.e. it should contain all those elements which develop and strengthen the spiritual faculties of man. It should inculcate teachings which tend to suppress and subdue his evil inclinations and propensities and inspire him with spiritual strength and vigour.
(3) It should be a source of beauty and glory i.e. those who act upon it should appear beautiful and dignified in the eyes of others. Their compatriots should feel and admit that the word of God has worked a great revolution in their lives.
(4) It should bear man’s burdens, i.e. it should make him realize his duties and responsibilities and, by freeing him from the shackles of superstitious customs and usages, should enable him to achieve true liberty.
(5) It should serve as a means of conveyance, i.e. it should help man speedily to attain nearness to his Creator by understanding and realizing His attributes, and should save him from a long and fatiguing spiritual journey.
(6) It should impart vigour and strength to man, i.e. by acting upon it, its followers should lead a respectable and honourable life in both worlds, their organization should become strong, and they should win the esteem and regard of nations by living up to their ideals and teachings.
These are the six essential qualities which the word of God must possess and without which it forfeits the title of being called Divine.
d
36:73; 40:81; 43:13.
1532
When God has taken so much care to provide for the physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs.
1532A
The words may mean that God will bring into existence new means of transport which were yet unknown to man. The prophecy has been wonderfully fulfilled in the form of railway trains, steamships, motor cars, aeroplanes, etc. God alone knows what new means of transport are yet to be invented.