ءَاذَانِ
Appears 8 times in Quran
Derived Words (3)
Words derived from the stem "ءَاذَانِ".
Occurrences in Quran
Found 8 verses containing "ءَاذَانِ".
أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ ۚ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَٰفِرِينَ
6:40, 123; 24:41.
13:13; 24:44; 30:25.
سَمَاء (Sama’) 挂在头顶上空并形成影荫的东西; 天空或天; 一片乌云或许多乌云。 (Lane)
这一节和上一节涉及两类虚伪者: (1) 假装成穆斯林的不信道的人; 与 (2) 信道的人, 但信得不诚、德行较差、有不信道的倾向。这节经典的要点看来是, 后一种虚伪者的情况像那些胆小的人, 稍为碰到一阵雷雨和闪电就惊恐而未能从中受益。
واؤ اس جگہ حالیہ ہے۔ مطلب یہ ہے کہ جب کفار خداتعالیٰ کی گرفت تلے آگئے ہیں اور تباہ ہونے والے ہیں تو پھر ان سے ڈرنا حماقت نہیں تو اور کیا ہے۔ چونکہ واؤ حالیہ ہے اس لئے اس کا ترجمہ ’’حالانکہ‘‘ کیا گیا ہے۔
6:40, 123; 24:41.
13:13; 24:44; 30:25.
Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane).
This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it.
6:40, 123; 24:41.
13:13; 24:44; 30:25.
Important Words:
او (or) is a conjunction signifying several meanings. Here it is used in the sense of "or". It does not, however, denote doubt but simply indicates the presentation of an alternative similitude.
صیب (heavy rain) is derived from صاب which means, it came down; it descended; or it poured forth. The word صیبmeans, clouds pouring down heavy rain; or heavy rain itself (Lane).
السماء (the clouds) is derived from سما i.e. he or it became high or towering. Thus السماء means, anything that hangs high over your head and covers you in its shade; the sky; any canopy, ceiling or roof; a cloud (Aqrab).
رعد (thunder). رعدالسحاب means, the cloud thundered. رعد لی فلان means, he threatened me. رعد therefore means, thunder of clouds; or thunder of war, etc. In the present verse it is used figuratively, meaning, weighty commands; or prophecies relating to coming disasters; or injunctions relating to war, etc.
البرق (lightning) is derived from برق i.e. it shone or gave out light. برق السماء means, the sky shone with lightning. برق الشیءmeans, the thing shone with light. البرق therefore means, lightning or gleaming in the clouds (Aqrab). In this verse it is used figuratively, meaning, victories in wars; or spoils of war; or clear signs of truth, etc.
الصواعق (thunderclaps) is the plural of الصاعقة (a thunderclap) which is derived from صعق (sa‘iqa) or صعق (sa‘aqa). They say صعقت السماء القوم i.e. the sky hit the people with lightning. صعق الرعد means, the thunder grew louder. صعق الرجل means, the man fell down in a swoon; he died; he lost the power of thinking owing to some great and sudden noise accompanying a calamity. الصاعقة means: (1) lightning that descends from the thundering clouds and burns what it smites; (2) any destructive calamity or punishment; (3) death and destruction; (4) noise or report accompanying a divine punishment like an earthquake, etc.; (5) swoon and unconsciousness (Aqrab & Lane).
الموت (death) is from مات i.e. he died (in various senses); he became as if dead; he slept. موت is the opposite of حیاة (life) and means death or lifelessness. Like life, death is also of several kinds: (1) Stoppage of the power of growth (50:12). (2) Deprivation of sensation or consciousness (19:24). (3) Depri-vation of the faculty of intellect and understanding (6:123). (4) To be, as though, dead with grief or sorrow or fear (14:18). (5) Spiritual death (3:170). (6) Sleep, which the Arabs call a light sort of death (Mufradat). (7) Stillness or motionlessness. (8) Being reduced to poverty. (9) Becoming worn out. (10) Becoming base, abject, vile and despicable. (11) Becoming destitute of cultivation or of inhabitants (Lane). According to Lisan موت (death) also signifies any painful condition such as poverty, humiliation, dotage, sinfulness, etc.
Commentary:
This verse refers to the second class of hypocrites, viz. those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.
Islam has no place for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Quran, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.
This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works––with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from heaven; (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in vv. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move;(c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted; and (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word او (or) has been placed between the two verses. They are two separate classes and not the same class.
The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.
Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage the dawning of a new era in even greater splendour and effulgence.
The word صاعقة (thunderclap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one’s ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is of no use to the hypocrites to try to escape the implications and consequences of war.
The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.
b
6:40, 123; 24:41.
c
13:13; 24:44; 30:25.
29K
سَمَاء (Sama’) 挂在头顶上空并形成影荫的东西; 天空或天; 一片乌云或许多乌云。 (Lane)
29L
这一节和上一节涉及两类虚伪者: (1) 假装成穆斯林的不信道的人; 与 (2) 信道的人, 但信得不诚、德行较差、有不信道的倾向。这节经典的要点看来是, 后一种虚伪者的情况像那些胆小的人, 稍为碰到一阵雷雨和闪电就惊恐而未能从中受益。
3
واؤ اس جگہ حالیہ ہے۔ مطلب یہ ہے کہ جب کفار خداتعالیٰ کی گرفت تلے آگئے ہیں اور تباہ ہونے والے ہیں تو پھر ان سے ڈرنا حماقت نہیں تو اور کیا ہے۔ چونکہ واؤ حالیہ ہے اس لئے اس کا ترجمہ ’’حالانکہ‘‘ کیا گیا ہے۔
b
6:40, 123; 24:41.
c
13:13; 24:44; 30:25.
26
Important Words:
او (or) is a conjunction signifying several meanings. Here it is used in the sense of "or". It does not, however, denote doubt but simply indicates the presentation of an alternative similitude.
صیب (heavy rain) is derived from صاب which means, it came down; it descended; or it poured forth. The word صیبmeans, clouds pouring down heavy rain; or heavy rain itself (Lane).
السماء (the clouds) is derived from سما i.e. he or it became high or towering. Thus السماء means, anything that hangs high over your head and covers you in its shade; the sky; any canopy, ceiling or roof; a cloud (Aqrab).
رعد (thunder). رعدالسحاب means, the cloud thundered. رعد لی فلان means, he threatened me. رعد therefore means, thunder of clouds; or thunder of war, etc. In the present verse it is used figuratively, meaning, weighty commands; or prophecies relating to coming disasters; or injunctions relating to war, etc.
البرق (lightning) is derived from برق i.e. it shone or gave out light. برق السماء means, the sky shone with lightning. برق الشیءmeans, the thing shone with light. البرق therefore means, lightning or gleaming in the clouds (Aqrab). In this verse it is used figuratively, meaning, victories in wars; or spoils of war; or clear signs of truth, etc.
الصواعق (thunderclaps) is the plural of الصاعقة (a thunderclap) which is derived from صعق (sa‘iqa) or صعق (sa‘aqa). They say صعقت السماء القوم i.e. the sky hit the people with lightning. صعق الرعد means, the thunder grew louder. صعق الرجل means, the man fell down in a swoon; he died; he lost the power of thinking owing to some great and sudden noise accompanying a calamity. الصاعقة means: (1) lightning that descends from the thundering clouds and burns what it smites; (2) any destructive calamity or punishment; (3) death and destruction; (4) noise or report accompanying a divine punishment like an earthquake, etc.; (5) swoon and unconsciousness (Aqrab & Lane).
الموت (death) is from مات i.e. he died (in various senses); he became as if dead; he slept. موت is the opposite of حیاة (life) and means death or lifelessness. Like life, death is also of several kinds: (1) Stoppage of the power of growth (50:12). (2) Deprivation of sensation or consciousness (19:24). (3) Depri-vation of the faculty of intellect and understanding (6:123). (4) To be, as though, dead with grief or sorrow or fear (14:18). (5) Spiritual death (3:170). (6) Sleep, which the Arabs call a light sort of death (Mufradat). (7) Stillness or motionlessness. (8) Being reduced to poverty. (9) Becoming worn out. (10) Becoming base, abject, vile and despicable. (11) Becoming destitute of cultivation or of inhabitants (Lane). According to Lisan موت (death) also signifies any painful condition such as poverty, humiliation, dotage, sinfulness, etc.
Commentary:
This verse refers to the second class of hypocrites, viz. those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.
Islam has no place for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Quran, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.
This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works––with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from heaven; (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in vv. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move;(c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted; and (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word او (or) has been placed between the two verses. They are two separate classes and not the same class.
The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.
Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage the dawning of a new era in even greater splendour and effulgence.
The word صاعقة (thunderclap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one’s ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is of no use to the hypocrites to try to escape the implications and consequences of war.
The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.
a
6:40, 123; 24:41.
b
13:13; 24:44; 30:25.
39
Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane).
40
This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it.
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۚ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا ۚ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلْأَوَّلِينَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَٰرِهِمْ نُفُورًا
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
6:26; 18:58; 41:6.
17:49.
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
6:26; 18:58; 41:6.
39:46.
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
c
6:26; 18:58; 41:6.
d
17:49.
1
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
b
6:26; 18:58; 41:6.
c
39:46.
1976
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
b
6:26; 18:58; 41:6.
c
17:49.
1623
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا
The Arabic expression Daraba‘ala Udhnihi means, he prevented him from hearing. The Quranic expression means, 'We prevented them from hearing.' It also means, 'We made them sleep by preventing any sound from penetrating into their ears in consequence of which they would have awakened' (Lane). Literally, the verse means, 'We prevented any sound from penetrating into their ears,' i.e. for a number of years they remained wholly isolated from the affairs of the outside world and did not know what was happening there.
Important Words:
ضربنا علی اذانھم (We sealed up their ears). The word ضرب has a vast variety of meanings. They say ضرب علی یدہ i.e. he prevented him from doing a thing that he had begun. ضرب علی اذنه means, he prevented him from hearing. So the Quranic expression ضربنا علی اذانھم means, We prevented them from hearing. It also means, We made them sleep by preventing any sound from penetrating into their ears in consequence of which they would have awoke (Lane & Aqrab). See also 2:274 & 4:35.
Commentary:
Literally the verse means, We prevented any sound from penetrating into their ears, i.e. for a number of years they remained wholly cut off from the affairs of the outside world and did not know what was happening there.
2052
Important Words:
ضربنا علی اذانھم (We sealed up their ears). The word ضرب has a vast variety of meanings. They say ضرب علی یدہ i.e. he prevented him from doing a thing that he had begun. ضرب علی اذنه means, he prevented him from hearing. So the Quranic expression ضربنا علی اذانھم means, We prevented them from hearing. It also means, We made them sleep by preventing any sound from penetrating into their ears in consequence of which they would have awoke (Lane & Aqrab). See also 2:274 & 4:35.
Commentary:
Literally the verse means, We prevented any sound from penetrating into their ears, i.e. for a number of years they remained wholly cut off from the affairs of the outside world and did not know what was happening there.
1668
The Arabic expression Daraba‘ala Udhnihi means, he prevented him from hearing. The Quranic expression means, 'We prevented them from hearing.' It also means, 'We made them sleep by preventing any sound from penetrating into their ears in consequence of which they would have awakened' (Lane). Literally, the verse means, 'We prevented any sound from penetrating into their ears,' i.e. for a number of years they remained wholly isolated from the affairs of the outside world and did not know what was happening there.
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.
وَلَوْ جَعَلْنَٰهُ قُرْءَانًا أَعْجَمِيًّا لَّقَالُوا۟ لَوْلَا فُصِّلَتْ ءَايَٰتُهُۥٓ ۖ ءَا۬عْجَمِىٌّ وَعَرَبِىٌّ ۗ قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌ ۖ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُو۟لَٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍ
16:104; 26:196; 46:13.
مطلب یہ ہے کہ جو نبی ساری دنیا کی طرف آنا تھا اس نے بہرحال ایک ہی ملک میں آنا تھا اور ایک ہی قوم کو اس نے ابتدائً مخاطب کرنا تھا۔ باقی قوموں نے اس قوم سے سیکھ کر اس کو دنیا میں پھیلانا تھا۔ پس بتایا ہے کہ قرآن کریم ہم نے عربی زبان میں اتارا ہے پس مکہ والوں میں سے جو لوگ ایمان لے آئیں گے ان کو اس سے ہدایت اور شفا ملے گی اور دوسرے لوگ ان سے سیکھ لیں گے۔
جب کوئی شخص دور ہو اور اندھا بھی ہو تو اس کو ہدایت دینا مشکل ہوتا ہے دور ہونے کی وجہ سے وہ آواز نہیں سن سکتا اور اندھا ہونے کی وجہ سے وہ اشارے نہیں سمجھ سکتا۔
16:104; 26:196; 46:13.
The meaning of the Qur’an is obscure to them and the beauty and usefulness of its teaching are hidden from them.
The expression, They are being called from a far-off place, signifies that on the Day of Judgment the disbelievers will not be allowed to approach the Throne of the Almighty, but will be called from a far-off place to render an account of their evil deeds. It may also mean that the disbelievers have shut their ears to the Qur’an, and refuse to ponder over it, so it has become as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
16:104; 26:196; 46:13.
Commentary:
The verse means to say that all the teachings of the Quran have been explained in most lucid, expressive and meaningful language, but it matters little to those who have closed their hearts and ears to it, and whose eyes have been sealed up.
The expression, they are being called to from a far-off place signifies that on the Day of Judgement the disbelievers will not be allowed to approach the Throne of God, but will be called from a far-off place to render an account of their evil deeds. It may also mean that disbelievers have shut their ears to the Quran, and they refuse to ponder over it, so it remains as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
c
16:104; 26:196; 46:13.
2
مطلب یہ ہے کہ جو نبی ساری دنیا کی طرف آنا تھا اس نے بہرحال ایک ہی ملک میں آنا تھا اور ایک ہی قوم کو اس نے ابتدائً مخاطب کرنا تھا۔ باقی قوموں نے اس قوم سے سیکھ کر اس کو دنیا میں پھیلانا تھا۔ پس بتایا ہے کہ قرآن کریم ہم نے عربی زبان میں اتارا ہے پس مکہ والوں میں سے جو لوگ ایمان لے آئیں گے ان کو اس سے ہدایت اور شفا ملے گی اور دوسرے لوگ ان سے سیکھ لیں گے۔
3
جب کوئی شخص دور ہو اور اندھا بھی ہو تو اس کو ہدایت دینا مشکل ہوتا ہے دور ہونے کی وجہ سے وہ آواز نہیں سن سکتا اور اندھا ہونے کی وجہ سے وہ اشارے نہیں سمجھ سکتا۔
a
16:104; 26:196; 46:13.
3593
Commentary:
The verse means to say that all the teachings of the Quran have been explained in most lucid, expressive and meaningful language, but it matters little to those who have closed their hearts and ears to it, and whose eyes have been sealed up.
The expression, they are being called to from a far-off place signifies that on the Day of Judgement the disbelievers will not be allowed to approach the Throne of God, but will be called from a far-off place to render an account of their evil deeds. It may also mean that disbelievers have shut their ears to the Quran, and they refuse to ponder over it, so it remains as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
c
16:104; 26:196; 46:13.
2638A
The meaning of the Qur’an is obscure to them and the beauty and usefulness of its teaching are hidden from them.
2639
The expression, They are being called from a far-off place, signifies that on the Day of Judgment the disbelievers will not be allowed to approach the Throne of the Almighty, but will be called from a far-off place to render an account of their evil deeds. It may also mean that the disbelievers have shut their ears to the Qur’an, and refuse to ponder over it, so it has become as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
وَقَالُوا۟ قُلُوبُنَا فِىٓ أَكِنَّةٍ مِّمَّا تَدْعُونَآ إِلَيْهِ وَفِىٓ ءَاذَانِنَا وَقْرٌ وَمِنۢ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَٱعْمَلْ إِنَّنَا عَٰمِلُونَ
بہرا پن سے مراد یہ ہے کہ دل راغب نہیں تو کان کس طرح سے سنیں۔
پردہ سے مراد طبائع کا اختلاف ہے۔
6:26; 17:47; 18:58.
The verse depicts disbelievers as saying sarcastically to the Holy Prophet, 'your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us.' If the words are taken to be spoken seriously they would mean, 'We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it.'
6:26; 17:47; 18:58.
Commentary:
The verse depicts disbelievers as saying ironically and sarcastically to the Holy Prophet, "your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us." If the words are taken to be spoken seriously they would mean: "We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it."
f
6:26; 17:47; 18:58.
1176
这节经文描写不信者讥讽穆圣说: “你的教义美好得为我们罪人不能接受, 你的思想崇高得我们不能理解, 不能体会。” 如果这话是严肃和认真的, 其意思就是: “我们下定决心, 不接受你的教义。为了拒斥它, 我们已关闭了我们的心路和耳目的所有道路。”
2
بہرا پن سے مراد یہ ہے کہ دل راغب نہیں تو کان کس طرح سے سنیں۔
3
پردہ سے مراد طبائع کا اختلاف ہے۔
f
6:26; 17:47; 18:58.
3558
Commentary:
The verse depicts disbelievers as saying ironically and sarcastically to the Holy Prophet, "your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us." If the words are taken to be spoken seriously they would mean: "We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it."
f
6:26; 17:47; 18:58.
2621
The verse depicts disbelievers as saying sarcastically to the Holy Prophet, 'your teaching is too good for us sinners to accept and your ideals too sublime to be understood and realized by us.' If the words are taken to be spoken seriously they would mean, 'We are fully determined not to accept your teaching. We have closed all the avenues of our hearts, eyes and ears against it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا
11:6.
The words Istaghshau Thiyabahum metaphorically mean: 'They refused to listen to the Divine Message. They closed all the avenues of their hearts against it, Thiyab meaning 'hearts' (Lane).
11:6.
Important Words:
For a detailed discussion of ثیاب, see 74:5, and for اسغشوا 11:6. The phrase استغشوا ثیابھم metaphorically means, they refused to listen to the Divine Message. They closed up all the avenues of their hearts against it.
c
11:6.
1495
اِسْتَغْشَوْا ثِيَابَهُمْ (Istaghshau Thiyabahum, 他们用他们的衣服盖住头, 他们用他们的衣服蒙住), 一句是比喻:表示努哈和其民族中的不信者之间好像有幕状物, 凡是他向他们所说的, 都不能深入他们的心中。这句也可表示傲慢。
a
11:6.
4389
Important Words:
For a detailed discussion of ثیاب, see 74:5, and for اسغشوا 11:6. The phrase استغشوا ثیابھم metaphorically means, they refused to listen to the Divine Message. They closed up all the avenues of their hearts against it.
c
11:6.
3131
The words Istaghshau Thiyabahum metaphorically mean: 'They refused to listen to the Divine Message. They closed all the avenues of their hearts against it, Thiyab meaning 'hearts' (Lane).